ANTI-BABISME
.
OR
THE
BABISH
DISPUTATION
AT
ASHFORD
FOR
BABY
—
BAPTISM
DISPROVED
.
AND
now
Sirs
,
having
dispatcht
my
Disproof
of
your
first
piece
of
Patch
,
viz.
your
True
Ac-count-erfeit
of
the
Disputation
,
I
address
my self
to
a
Disproof
of
your
Disputation
it self
,
which
I
take
all
men
to
witness
,
is
such
a
cloudy
,
crooked
,
confused
,
self
confuting
,
indefinite
Mingle-mangle
,
and
muddy
mess
of
Argumentation
,
as
was
seldome
or
never
(
I
perswade
my self
)
set
forth
to
be
viewed
,
and
reviewed
from
the
pens
of
professed
Disputers
.
I
shall
first
say
a
word
to
it
in
generall
,
and
then
to
each
Argument
in
it's
order
.
The
General●
praecognitum
,
which
I
would
have
you
and
all
men
take
notice
of
is
this
,
first
either
that
you
do
not
dispute
,
but
rather
most
miserably
mis-pute
besides
the
Question
,
as
stated
between
us
,
and
the
Position
you
took
upon
you
to
prove
,
which
was
only
that
Infants
of
believers
are
to
be
baptized
(
as
is
laid
down
in
the
second
Proposition
pa.
1.
)
for
you
run
on
all
along
in
such
generall
terms
,
viz.
Children
,
Infants
,
little
ones
,
little
infants
,
little
children
,
seldome
or
never
naming
the
term
of
believing
parents
,
which
ought
of
right
to
have
been
exprest
in
every
Argument
that
past
you
,
in
order
to
distinction
of
those
Infants
,
whose
cause
onely
you
plead
,
whose
peculiar
right
to
Baptism
you
profess
to
prove
,
from
all
other
Infants
,
viz.
of
Infidels
,
or
unbelievers
;
and
this
I
observe
is
your
manner
in
all
your
discourses
,
for
when
ever
you
come
to
dispute
this
point
,
you
state
your
question
still
in
terms
too
narrow
,
and
such
as
are
no
more
adaequate
to
your
proofs
,
then
to
your
practise
;
for
in
your
question
you
dare
affirm
no
further
,
then
that
such
children
only
as
are
born
of
believing
parents
,
are
to
be
baptized
,
but
as
your
practice
over
reaches
this
by
far
,
while
you
dispense
your
-
Baptism
-
Rantism
to
all
infants
,
even
those
of
such
parents
,
who
in
your
preachings
are
noted
for
no
believers
,
so
in
your
proofes
you
overlash
as
much
,
and
shoot
far
more
wide
from
your
Principle
,
and
profess'd
opinion
,
which
is
that
no
infants
,
but
those
of
believers
,
have
right
to
Baptism
,
when
yet
you
huddle
over
all
in
such
indefinite
language
as
pleads
the
baptism
of
all
infants
as
well
as
some
.
Or
else
secondly
,
if
yee
will
needs
have
us
to
understand
you
all
along
as
meaning
believers
infants
only
,
in
contradistinction
to
all
other
infants
,
to
whom
your selves
say
baptism
at
all
belongs
not
,
then
you
and
all
may
see
how
curiously
you
come
off
,
how
egregiously
you●
genius
hath
gull'd
you
all
along
,
for
verily
if
mine
own
Minerva
may
be
credited
by
me
,
there
's
not
one
inch
of
Argument
dictated
to
you
,
nor
tittle
of
consequence
brought
by
you
for
the
evincing
the
right
of
the
one
to
baptism
,
viz
,
the
Infants
of
believers
;
but
if
it
tended
truely
to
such
a
purpose
,
it
would
tend
as
truely
,
and
undeniably
to
evince
the
other
,
viz.
the
right
of
baptism
to
unbelievers
Infants
also
,
to
whom
(
in
pretence
)
you
deny
it
as
well
as
we
:
yea
I
appeal
to
all
rational
men
in
the
world
to
judge
,
whether
you
have
brought
one
argument
in
either
your
Account
,
or
Review
,
which
may
not
as
well
be
used
(
though
that
s
ill
enough
too
)
on
behalf
of
one
of
these
sorts
of
Infants
,
as
to
the
clearing
their
right
to
baptism
,
as
of
the
other
?
There
is
but
four
general
heads
(
for
all
the
rest
of
your
proofs
are
but
subordinate
to
one
or
other
of
these
)
from
whence
you
inferr
not
only
that
it
is
lawfull
to
baptize
believers
Infants
;
but
also
that
it
is
wickedness
to
deny
it
,
viz.
First
,
The
being
,
and
appearing
of
the
Holy
Spirit
to
be
in
Believers
Infants
.
Secondly
,
The
Deteriorty
of
the
Gospel-Covenant
Comparatively
to
that
of
the
Law
,
if
when
little
infants
of
the
Iews
were
all
circumcised
,
little
infants
of
believing
parents
may
not
now
be
baptized
.
Thirdly
,
the
Desperateness
or
Cruelty
that
is
in
the
denyall
of
Baptism
to
infants
of
believing
parents
,
or
the
destructiveness
thereof
to
all
hope
of
their
salvation
in
the
hearts
of
their
parents
,
and
down-right
endangering
their
Damnation
(
so
dying
)
if
baptism
be
denyed
them
.
Fourthly
,
The
practise
of
the
Vniversall
Church
,
which
having
for
many
hundred
years
together
administred
baptism
to
infants
,
may
not
without
damnable
blasphemy
be
once
thought
to
have
erred
so
long
a
time
,
in
so
necessary
a
matter
as
baptism
.
All
which
four
considerations
(
not
to
speak
as
yet
of
their
utter
invalidity
to
prove
the
baptism
of
any
infants
at
all
,
for
so
I
must
do
by
and
by
)
I
am
now
to
shew
how
they
do
not
a
jot
more
prove
the
warrantableness
of
baptizing
of
believers
infants
,
to
whom
we
deny
that
Ordinance
,
then
of
the
infants
of
very
Infidells
,
and
unbelievers
,
to
whom
your selves
Doctrinally
deny
it
also
.
As
for
the
last
,
which
i
le
begin
with
first
,
and
so
go
back
to
that
which
is
first
indeed
,
viz.
the
practise
of
the
universal
or
Catholique
Church
;
I
confess
indeed
that
what
you
,
and
the
Pope
too
do
call
the
universal
Church
,
viz.
Christendome
,
or
to
use
your
own
phrase
,
the
Christian
world
,
which
with
me
rather
is
,
and
hath
been
for
many
ages
Antichristian
,
that
vast
voluminous
Church
body
,
and
Ecclesiasticall
Empire
,
or
seven
headed
,
ten
horned
universall
beast
,
that
the
Whore
,
or
CCClergy
hath
so
universally
bejaded
,
this
hath
universally
baptizid
,
or
rather
but
rantized
infants
,
universally
I
say
,
not
only
in
respect
of
time
,
and
place
,
i.
e.
in
every
nation
,
province
,
and
parish
within
her
Verg
,
in
every
age
of
her
Reign
,
but
also
in
respect
,
of
the
subject
,
viz.
all
infants
that
are
born
in
those
several
nations
of
what
parents
soever
,
whether
believers
or
unbelievers
,
without
exception
,
and
by
so
much
more
to
infants
of
very
unbelievers
then
of
believers
,
by
how
much
(
as
your selves
witness
in
your
pulpits
)
Christs
flock
in
respect
of
the
rest
,
that
are
none
of
his
,
even
in
Christendome
it self
,
is
but
a
little
flock
,
yea
and
the
number
of
unbelievers
,
in
the
very
Protestant
,
and
most
reformed
nations
of
it
,
which
dispense
baptism
to
infants
as
universally
as
the
other
,
is
even
many
to
one
surpassing
the
number
of
believers
:
But
Sirs
,
what
is
all
this
to
you
purpose
,
I
say
to
your
purpose
,
which
is
to
prove
by
example
of
the
universall
Church
,
the
practise
of
baptism
to
infants
of
believers
onely
?
Suppose
this
,
which
you
mistake
so
to
be
,
were
the
true
Church
of
God
▪
indeed
,
and
that
her
practise
were
set
for
our
example
,
and
such
a
true
Topick
,
as
Priests
and
Papists
make
it
,
from
whence
to
fetch
good
warrant
to
do
the
like
,
yet
I
pray
Sirs
,
doth
it
not
as
well
warrant
the
baptism
of
unbelievers
infants
,
against
which
you
plead
,
together
with
us
,
as
of
such
infants
as
are
born
of
believing
parents
only
,
the
baptism
of
which
infants
only
you
plead
against
us
?
will
you
argue
from
the
universality
of
the
Christian
worlds
doings
to
the
particularity
of
your
own
sayings
,
as
if
the
universal
baptizing
of
all
unbelievers
infants
,
as
well
as
others
in
all
Christendome
were
an
Argument
ab
exemplo
,
and
a
plain
;
As
for
Example
,
that
the
infants
of
believers
only
are
to
be
baptized
?
Sirs
,
what
if
a
man
were
minded
in
jest
to
become
a
fool
so
far
,
in
order
to
the
convicting
you
of
folly
,
as
to
maintain
against
you
,
who
deny
it
,
that
not
believers
infants
onely
,
but
those
of
unbelievers
also
must
be
baptized
,
and
should
argue
this
ab
exemplo
,
might
he
not
(
as
Dr.
Featly
saies
to
us
in
another
case
)
kill
you
with
your
own
Dudgen
dagger
?
for
seriously
Sirs
,
as
far
as
that
example
is
of
force
,
it
overturns
your
turn
,
who
use
it
,
in
the
thing
in
order
to
which
you
alledge
it
,
and
overthrows
you
clearly
in
your
question
,
as
you
state
it
,
and
in
your
tenet
of
a
right
to
baptism
,
for
only
believers
infants
;
exemplifying
rather
,
if
the
example
were
to
be
heeded
,
the
baptizing
,
not
of
such
infants
only
as
are
born
of
believing
parents
,
which
we
are
against
,
but
such
as
are
born
of
unbelieving
parents
also
,
whose
baptism
your
selves
are
against
,
as
well
as
we
.
Ad
hominem
therefore
I
conclude
,
and
ab
exemplo
on
behalf
of
unbelievers
infants
,
as
your
selves
do
from
the
same
head
on
behalf
of
believers
infants
only
,
thus
,
viz.
To
hold
that
the
universal
Church
,
or
Christian
world
hath
erred
in
so
necessary
a
matter
as
baptism
,
for
so
many
hundred
years
,
is
little
less
than
damnable
blasphemy
.
But
to
hold
it
an
error
to
baptize
the
infants
,
that
are
born
of
unbelieving
parents
,
is
to
hold
that
the
universal
Church
,
or
Christian
world
,
which
hath
baptized
in
suo
genere
such
as
well
as
others
,
hath
so
long
erred
,
in
so
necessary
a
matter
as
baptism
.
Ergo
to
hold
it
an
error
to
baptise
the
infants
that
are
born
of
unbelieving
parents
,
is
little
less
then
damnable
blasphemy
.
Another
Argument
whereby
you
strive
to
evince
your
opinion
,
viz.
the
baptism
of
believers
infants
above
other
infants
,
and
to
evade
ours
,
viz.
the
denial
of
baptism
to
them
both
alike
,
as
desperate
and
ungodly
,
is
drawn
from
the
danger
of
their
damnation
if
it
be
denied
them
,
and
the
destructiveness
of
that
denyal
to
all
that
hope
,
that
else
may
be
had
of
their
salvation
,
which
if
it
be
of
force
,
doth
it
not
cry
out
as
loud
against
your
desperate
,
and
ungodly
cruelty
on
behalf
of
those
millions
of
innocents
of
infidells
,
dying
infants
,
to
whom
in
opinion
,
and
doctrinally
you
deny
baptism
as
well
as
we
,
as
it
doth
on
behalf
of
believers
infants
,
who
are
no
more
innocent
then
the
other
,
to
whom
we
deny
it
also
?
for
if
it
be
such
a
business
,
as
not
we
,
but
you
,
and
the
rest
of
the
right
Romish
Priests
seem
to
make
it
,
the
denial
of
which
,
de
jure
&
facta
,
damnes
so
down-rightly
the
infants
dying
without
it
,
that
there
's
no
hope
to
be
had
of
their
salvation
,
so
you
say
,
or
else
my
shallow
noddle
cannot
reach
the
profoundity
of
your
purpose
,
in
pettering
out
that
pure
pious
piece
of
sense
which
with
this
Argument
of
yours
is
stuffed
pag.
13.
then
it
s
high
time
,
as
high
a
degree
of
charity
as
you
would
be
thought
to
have
towards
a
few
infants
,
viz.
one
of
a
hundred
,
for
scarely
so
many
are
true
believers
infants
to
the
rest
,
to
plead
for
the
baptism
of
unbelievers
infants
too
,
and
stand
up
in
the
cause
of
those
innumerable
poor
babes
,
that
cannot
speak
a
word
for
themselves
against
your
Cruelties
,
who
deny
baptism
to
them
,
and
deny
all
hope
of
their
salvation
to
whom
(
they
so
dying
)
it
is
deni'd
:
yea
verily
Sirs
perswade
us
to
that
once
,
and
make
us
believe
that
popish
trumpery
,
that
the
deniall
of
baptism
to
any
infants
doth
so
much
as
doctrinally
damn
them
,
and
then
I
'le
plead
for
baptizing
of
infants
in
a
larger
way
then
you
who
confine
it
to
believers
infants
onely
,
viz.
for
the
baptism
of
all
babes
and
sucklings
in
the
world
,
and
that
least
they
die
,
and
so
be
damn'd
before
it
be
dispensed
to
them
so
soon
as
they
are
well
out
of
the
womb
:
so
far
are
we
from
that
cruelty
to
infants
,
which
you
(
commonly
,
though
not
properly
)
charge
upon
us
,
tha
if
we
thought
as
you
think
(
but
Sirs
mistake
us
not
,
for
we
have
good
ground
to
act
more
charity
then
your
selves
do
to
all
dying
infants
)
could
we
think
I
say
that
their
salvation
did
so
depend
upon
their
baptism
,
that
their
damnation
would
be
the
issue
of
denying
it
,
we
durst
not
be
so
desperately
cruell
as
your
selves
,
nor
limit
it
to
some
one
infant
of
an
hundred
,
know
Sirs
we
are
tender
in
our
construction
of
the
condition
of
all
that
die
in
such
minority
as
you
sprinkle
in
,
before
they
have
known
or
done
either
good
or
evil
,
and
are
well
assured
there
's
no
damnation
to
such
,
of
what
parents
soever
descended
,
and
as
little
need
of
your
Rantism
to
their
salvation
;
but
for
you
who
are
so
seemingly
compassionate
and
charitable
to
a
few
,
how
churlish
are
you
to
a
hundred
to
one
,
whilst
your
cruel
doctrine
(
excepting
such
as
are
born
of
believers
onely
)
curses
all
the
rest
unavoidably
to
hell
?
you
talk
much
of
your
own
charity
to
infants
,
and
our
cruelty
;
but
truly
Sirs
I
dare
tell
you
that
your
tender
mercies
to
that
age
of
infancy
are
meer
cruelty
,
so
long
as
in
your
childish
dotage
on
some
,
you
send
so
many
packing
to
perdition
;
and
as
unchristian
as
our
cruelty
is
,
it
hath
more
tender
mercy
in
it
to
the
whole
infancy
of
the
world
,
then
all
your
Christian
charity
doth
yet
amount
to
;
for
as
you
prescribe
it
p.
5.
't
is
our
rule
indeed
,
but
not
your
own
,
presumere
unumquemque
,
bonum
,
nisi
constet
de
malo
,
to
presume
and
hope
well
,
even
the
best
things
,
and
things
that
accompany
salvation
of
all
infants
,
as
well
as
some
,
specially
since
it
cannot
appear
that
any
of
them
have
yet
by
any
actual
sin
bard
themselves
,
or
deserv'd
to
be
exempted
from
the
general
state
of
little
children
declared
in
Scripture
,
which
is
a
right
to
the
Kingdome
of
heaven
:
but
your
Christian
charity
hath
not
carried
you
out
so
farre
yet
,
as
to
hope
and
presume
well
of
infidels
infants
,
unbelievers
infants
,
or
any
unrantized
infants
,
though
it
cannot
appear
that
any
of
these
have
by
any
actuall
sinne
more
barr'd
themselves
,
then
the
other
,
or
more
deserved
to
be
exempted
from
that
general
state
of
little
children
declar'd
in
Scripture
then
the
infants
of
the
best
believers
in
the
world
.
Whether
therefore
we
,
who
though
we
baptize
no
infants
at
all
,
nor
see
warrant
in
the
word
so
to
do
,
yet
believe
,
and
that
not
ungroundedly
,
nor
as
being
more
merciful
then
God
shews
himself
to
be
to
them
,
the
salvation
of
all
that
die
in
infancy
,
or
one
who
imagining
as
sillily
as
your selves
,
that
no
baptism
,
no
salvation
,
should
thereupon
for
pitty
dispute
against
you
limiters
of
Gods
grace
,
for
the
baptizing
of
all
infants
in
the
world
,
or
your selves
,
who
supposing
the
same
,
i.
e.
no
hope
to
be
had
of
their
salvation
to
whom
baptism
is
denied
,
have
yet
no
more
pitty
in
you
,
then
to
dispute
for
the
baptism
of
believers
infants
onely
,
excluding
all
other
infants
from
it
(
in
doctrine
though
not
all
in
practise
)
which
are
no
less
then
an
hundred
to
one
,
whereby
not
a
moity
onely
but
all
,
save
a
small
moity
of
infants
in
the
world
,
yea
,
in
the
very
Christian
world
,
in
which
the
most
by
far
are
unbelievers
,
are
cut
off
at
once
from
not
the
Church
on
earth
onely
,
but
all
share
in
the
Kingdom
of
heaven
also
,
which
of
all
these
I
say
,
viz
:
we
,
he
,
or
you
,
are
most
cruel
and
desperate
,
and
do
most
justly
deserve
the
censure
which
you
Priests
put
upon
us
,
p.
15.
of
your
pamphlet
of
damning
infants
dying
,
contrary
to
evident
testimony
of
Scriptures
;
and
of
damning
innumerable
innocents
,
such
as
infants
of
infidels
are
,
whose
right
to
the
Kingdome
of
heaven
our
Saviour
declared
;
I
propound
it
to
be
considered
by
your
selves
,
and
all
other
men
at
leasure
;
at
present
,
seeing
this
Argument
of
yours
makes
also
more
against
then
for
you
,
whose
plea
is
for
some
infants
against
other
,
if
your
Minor
in
it
,
viz.
that
denial
of
baptism
to
infants
destroyes
all
hope
of
their
salvation
were
true
,
as
it
is
not
,
and
speaks
for
a
necessity
of
baptizing
all
infants
,
and
not
a
few
onely
,
I
'le
Syllogize
it
back
upon
you
in
much
what
your
own
terms
,
and
so
pass
hence
to
the
other
.
That
opinion
which
destroyes
all
hopes
of
the
salvation
of
many
dying
infants
to
one
in
the
world
,
yea
,
in
the
very
Christian
world
too
,
is
a
most
desperate
,
ungodly
,
uncharitable
opinion
.
But
the
opinion
of
you
Priests
,
who
deny
all
hopes
of
salvation
to
those
to
whom
baptism
is
deni'd
,
and
yet
deny
it
doctrinally
your
selves
to
all
unbelievers
infants
,
which
are
many
to
one
in
the
Christian
world
,
and
dispute
for
its
dispensation
to
believers
infants
onely
,
is
such
as
destroyes
all
hope
of
the
salvation
of
many
dying
infants
to
one
,
as
well
in
the
Christian
world
as
elsewhere
,
Ergo
,
the
opinion
of
you
Priests
is
a
most
cruel
,
desperate
,
ungodly
,
uncharitable
opinion
.
Another
fine
fancie
,
whereby
you
would
fain
juggle
men
into
a
belief
that
believers
infants
and
these
onely
are
to
be
baptized
,
runs
thus
,
else
(
say
you
)
the
Gospel
Covenant
is
worse
then
that
under
the
law
,
forasmuch
as
then
litle
infants
were
circumcised
:
Now
Sirs
,
when
I
come
to
meddle
with
this
Argument
ore
again
I
shall
shew
you
plainly
the
imbecillity
of
it
to
prove
the
baptism
of
any
infants
at
all
,
and
the
mel●ority
of
the
Gospel-Covenant
above
that
of
the
law
,
though
infants
be
not
now
baptized
as
Circumcised
then
;
at
present
I
am
to
shew
how
,
if
it
would
prove
any
thing
,
it
would
prove
the
right
of
baptism
to
unbelievers
infants
,
to
whom
you
deny
it
,
as
well
as
to
believers
infants
,
whose
baptism
onely
you
seem
to
plead
by
it
:
I
say
suppositively
that
this
is
to
make
the
Gospel-Covenant
worse
then
that
of
the
law
,
to
deny
baptism
to
infants
now
,
sith
they
then
admitted
infants
to
Circumcision
,
then
the
denial
of
it
to
believers
infants
,
which
is
your
own
opinion
,
makes
it
worse
then
it
was
under
the
law
,
as
well
as
the
denial
of
it
to
infants
of
believers
,
for
under
the
law
the
infants
of
unbelievers
,
which
were
many
to
one
believer
among
the
Iews
,
Is.
53.1
.
were
both
de
jure
and
de
facto
circumcised
,
as
well
as
those
of
the
believing
Iews
,
and
so
by
your
own
rule
ought
the
one
to
be
baptized
now
as
well
as
the
other
:
Again
by
the
denial
of
baptism
to
the
infants
of
unbelievers
,
not
onely
a
moity
but
the
most
of
Christendome
,
as
in
which
are
by
far
more
unbelievers
infants
then
others
,
are
cut
off
at
once
from
baptism
and
membership
,
I
conclude
therefore
thus
.
If
that
opinion
which
denies
baptism
to
little
children
,
makes
the
Gospel-covenant
worse
then
that
under
the
law
,
then
the
opinion
of
those
Priests
,
who
deny
baptism
to
all
unbelievers
infants
,
whereby
not
a
moity
onely
,
but
most
of
the
Christian
world
,
in
which
the
most
are
unbelievers
,
are
cut
off
from
being
members
of
the
Church
,
makes
the
Gospel-Covenant
worse
then
the
law
.
But
(
though
not
veraciter
,
yet
secundum
te
O
Presbiter
)
that
opinion
which
denies
baptism
to
little
children
,
whereby
a
moity
of
the
Christian
world
is
so
cut
off
,
makes
the
Gospel-Covenant
worse
then
that
under
the
law
.
Ergo
,
thy
opinion
which
denieth
baptism
to
all
unbelievers
infants
whereby
more
then
a
moity
of
infants
is
so
cut
off
,
makes
it
worse
under
the
Gospel
then
under
the
law
.
Another
curious
conceit
,
whereby
you
undertake
to
clear
the
right
of
baptizing
the
infants
of
believing
parents
above
others
,
is
the
being
,
and
plain
,
yea
more
plain
appearing
of
the
holy
spirit
to
be
in
these
children
then
in
others
,
or
then
in
men
,
whom
we
baptize
that
make
profession
,
which
plain
and
sufficient
appearance
(
so
you
stile
it
p.
5
)
of
the
spirits
being
in
these
children
,
is
made
(
say
you
)
many
waies
,
First
by
these
infants
faith
,
Secondly
,
by
these
infants
holiness
,
Thirdly
by
those
Eulogies
that
are
given
to
these
children
in
Scriptures
,
not
inferiour
to
those
of
the
best
Saints
.
Fourthly
,
by
that
Scripture
in
special
2
Cor.
13.
know
you
not
that
the
Spirit
(
that
Christ
you
should
have
said
)
is
in
you
except
ye
be
reprobates
,
lastly
and
mainly
by
these
childrens
non-appearing
not
to
have
the
spirit
,
by
these
childrens
not
appearing
to
be
evil
;
by
these
infants
not
appearing
by
any
actuall
sin
,
to
have
barr'd
themselves
,
or
deserved
to
be
exempted
from
the
general
state
of
little
infants
declared
in
Scripture
,
by
all
which
on
pain
and
guilt
of
the
breach
of
Christian
charity
,
whose
rule
is
praesumere
unumquenque
bonum
,
nisi
constet
de
malo
,
we
are
bound
to
believe
that
these
infants
of
believing
parents
(
not
of
others
)
have
evidently
enough
the
holy
spirit
:
Now
Sirs
the
Lord
help
you
to
your
eye-sight
,
if
it
be
his
wlll
;
for
i
le
be
bold
to
say
these
Seers
are
as
blind
as
a
beetle
,
what
ever
they
seem
to
themselves
to
see
,
who
by
any
thing
at
all
that
is
here
brought
do
discern
the
holy
spirit
to
be
in
any
infants
,
but
this
which
is
to
the
present
purpose
may
be
more
safely
asserted
,
that
all
this
proves
it
not
one
jot
more
to
be
in
the
infants
of
believers
,
then
it
proves
it
to
be
in
unbelievers
infants
,
to
whom
you
deny
baptism
as
well
as
we
,
in
plea
,
pretence
,
and
prate
at
least
,
but
not
altogether
in
practise
,
for
verily
these
have
as
much
promise
of
the
spirit
as
the
other
,
those
parents
Acts
2.
being
yet
unbelievers
while
Peter
spake
to
them
,
saying
,
the
promise
is
to
you
and
your
children
,
yea
these
have
as
much
capacity
for
the
spirit
,
as
much
manifestation
of
the
spirit
,
as
much
capacity
to
believe
,
as
much
holyness
,
as
much
Eulogie
in
Scripture
,
for
Christ
commends
not
the
infants
of
some
parents
above
the
infants
of
others
,
but
indefinitly
the
whole
age
of
infancy
alike
,
as
little
appearance
yet
of
being
reprobates
,
and
so
consequently
as
much
appearance
that
Christ
is
in
them
as
in
the
other
,
as
little
appearance
of
evill
,
of
actual
sin
,
whereby
to
bar
themselves
,
or
deserve
exemption
from
the
generall
state
of
little
children
declared
in
Scripture
,
as
is
in
the
infants
of
believers
,
all
which
shall
plainly
appear
out
of
hand
,
and
much
of
it
out
of
your
own
handy
work
,
in
my
handling
of
your
first
Argument
in
particular
,
which
now
I
am
return'd
to
again
,
I
shall
begin
with
,
and
so
pass
through
it
to
all
the
rest
,
with
which
I
must
deal
once
over
again
as
they
ly
in
order
,
in
your
Relation
,
and
Review
:
which
first
argument
of
yours
is
laid
down
in
this
form
,
viz.
Disputation
.
No
man
may
forbid
water
to
those
that
have
received
the
holy
Ghost
,
Acts
10.47
.
But
little
children
have
the
holy
Ghost
.
Disproof
.
In
which
Syllogism
of
yours
howbeit
I
then
did
,
and
do
still
deny
your
Minor
as
the
main
matter
that
is
amiss
,
the
falsity
of
which
I
shall
discover
,
yet
there
is
much
fault
to
be
found
with
your
Major
,
in
that
you
repeat
the
words
of
Peter
but
lamely
,
and
by
the
halves
out
of
that
Scripture
whence
you
quote
it
,
which
you
adulterate
and
abuse
,
unless
you
had
inserted
the
whole
sentence
,
the
chief
clause
of
which
,
viz
[
as
well
as
we
]
which
is
most
needfull
to
be
exprest
to
the
true
proof
of
any
ones
right
to
baptism
therfrom
you
whether
more
forgetfully
or
fearfully
least
the
falsity
of
your
Minor
should
be
the
more
discried
by
it
I
say
not
,
do
yet
leave
out
alltogether
:
In
the
absence
of
which
clause
the
falsity
of
your
Minor
lies
undiscerned
,
which
upon
the
putting
in
thereof
would
appear
(
if
it
be
possible
for
it
so
to
do
)
more
palpably
false
then
now
it
doth
,
specially
to
every
common
capacity
,
whereupon
very
probably
you
left
it
out
,
for
if
your
Major
had
been
thus
,
viz.
no
man
may
forbid
water
to
those
that
have
received
the
holy
spirit
,
as
Peter
and
other
adult
Disciples
had
,
i.
e.
visibly
and
apparently
unto
others
,
by
the
acts
,
fruits
,
and
effects
of
it
,
as
the
words
[
as
well
as
we
]
do
import
,
your
Minor
then
must
have
ran
thus
,
viz.
but
little
children
have
the
holy
spirit
as
well
as
Peter
and
those
adult
Disciples
Act.
10.47
.
i.
e.
visibly
,
undoubtedly
,
apparently
to
others
,
and
then
it
had
been
more
apparently
false
in
the
eyes
of
all
,
for
verily
how
perspicuous
soever
it
is
to
you
Clergy
men
,
who
for
your
own
ends
,
seemingly
see
what
you
see
not
,
as
well
as
sometimes
see
not
what
you
see
,
and
to
your
implicit
criditors
,
that
will
seem
to
see
that
you
see
,
whether
it
be
to
be
seen
or
no
,
yet
to
such
as
are
resolved
to
see
with
their
own
eies
,
and
not
yours
,
it
is
so
far
from
being
so
visible
,
and
apparent
that
infants
have
the
holy
spirit
,
as
t
was
that
Peter
and
the
rest
had
received
it
,
that
it
is
a
thing
invisible
to
you
,
and
more
then
ever
did
or
yet
doth
or
ever
will
appear
to
any
,
but
the
blind
,
and
the
blind
leaders
of
the
blind
,
while
the
world
stands
,
by
all
you
have
here
stitcht
up
together
to
make
it
appear
by
;
the
inefficacy
of
all
which
to
any
such
purpose
as
you
use
it
for
,
having
thus
hinted
the
crafty
quoting
,
and
cunning
coining
of
your
Major
,
besides
the
sence
of
the
Scripture
you
fetch
it
out
on
,
I
shall
(
God
willing
)
make
sufficiently
to
appear
in
my
Examination
of
your
Minor
;
the
proof
of
which
I
now
come
to
consider
.
As
therefore
to
your
Minor
,
which
is
this
,
viz.
little
children
have
the
holy
Ghost
,
I
lay
two
evils
to
the
charge
of
it
,
first
a
faultering
in
the
terms
,
secondly
,
a
falsity
in
the
thing
testified
in
it
.
First
it
s
delivered
in
tam
dubiis
terminis
,
such
a
dubious
and
indefinite
form
of
speech
,
viz.
little
children
,
not
at
all
expressing
what
children
,
nor
believers
children
distinctly
from
others
,
but
all
alike
,
which
muddling
expression
of
the
subject
,
of
whom
you
praedicate
this
that
they
have
the
holy
spirit
,
is
made
well
nigh
every
where
else
throughout
your
book
,
and
possibly
on
purpose
to
shelter
that
absurdity
from
being
too
apparent
,
which
unless
you
dream'd
out
this
Disputation
,
a
more
determinate
delivery
of
your
s●lves
all
along
in
these
terms
,
viz.
infants
of
believers
,
you
foresaw
would
light
upon
it
;
Nevertheless
,
as
indefinitely
and
implicitly
as
you
set
down
your
subject
,
you
cannot
hide
the
nakedness
thereof
let
your
meaning
be
what
it
will
,
for
you
must
take
it
in
some
or
other
of
these
senses
,
viz.
all
little
children
have
the
spirit
,
or
unbelievers
little
ones
onely
have
the
spirit
,
or
believers
little
ones
have
the
spirit
,
or
some
children
have
the
spirit
but
we
cannot
tell
which
;
nor
whether
these
more
then
those
,
or
those
more
then
these
,
the
spirit
being
neither
bound
to
all
the
children
of
believing
parents
,
nor
barred
from
any
of
the
children
of
infidels
:
you
cannot
understand
it
of
unbelievers
children
only
,
nor
yet
of
all
children
,
nor
yet
of
unbelievers
and
believers
children
promiscuously
,
so
as
to
say
some
of
these
and
some
of
those
,
but
in
particular
it
cannot
certainly
be
presumed
which
,
though
he
that
reads
your
eighteenth
page
,
where
you
confess
there
can
be
no
conclusion
made
,
which
have
it
,
and
which
not
,
can
hardly
tell
how
to
take
you
handsomely
in
a
better
sense
,
for
then
all
men
will
say
fie
upon
it
,
how
miserably
do
these
Logicians
labor
all
along
besides
their
question
,
they
propound
the
baptism
of
believers
infants
only
,
but
proceed
to
prove
the
baptism
of
all
children
,
or
of
unbelievers
children
onely
,
or
at
least
of
unbelievers
children
equally
with
the
other
;
they
plead
to
have
none
but
believers
infants
baptiz●d
,
yet
affirm
the
holy
spirit
,
the
supposed
being
of
which
in
these
infants
is
the
main
ground
on
which
they
would
have
these
only
baptized
,
to
be
in
all
infants
,
at
least
in
other
infants
(
for
ought
they
know
)
as
well
as
these
;
ye●
even
in
those
infants
,
even
Infidels
infants
,
whom
yet
they
would
not
have
baptiz'd
,
so
partial
and
cruel
are
they
to
these
,
though
the
denial
of
baptism
to
poor
infants
(
in
their
own
opinion
)
destroies
all
hope
of
their
salvation
:
but
if
you
take
it
for
little
infants
of
believers
only
,
concerning
which
only
the
question
was
stated
,
then
every
wise
man
will
wound
you
as
much
on
the
other
hand
,
and
say
thus
how
miserably
do
these
men
fumble
about
their
business
,
both
proving
and
practising
more
then
themselves
believe
to
be
the
truth
;
they
assert
infants
of
believers
only
have
the
holy
spirit
,
and
undertake
to
prove
it
in
contradistinction
to
other
infants
,
yet
produce
nothing
more
towards
the
proof
of
it
,
then
what
tends
,
if
it
do
tend
indeed
to
such
a
purpose
,
to
prove
it
to
be
in
all
infants
as
well
as
those
,
how
egregiously
do
these
Priests
gull
and
cheat
their
people
,
they
profess
the
holy
spirit
to
be
in
no
infants
,
save
those
onely
that
are
born
of
believing
parents
,
and
that
these
onely
are
thereupon
to
be
baptized
,
and
yet
practise
(
another
thing
under
the
name
of
)
baptism
to
unbelievers
infants
in
their
parishes
,
whom
they
truly
judge
not
to
have
the
spirit
,
in
common
with
those
whom
as
blindly
they
judge
to
have
it
,
i.
e.
not
the
seed
of
true
believers
only
,
but
the
seed
of
true
and
apparent
unbelievers
also
.
The
second
fault
I
charge
upon
your
Minor
Proposition
is
an
utter
falseness
in
the
matter
affirm'd
in
't
,
for
take
the
term
little
children
for
what
little
ones
you
please
,
these
or
those
,
t
is
utter
untruth
to
utter
any
such
thing
as
that
infancy
have
the
holy
spirit
,
much
more
that
believers
infants
have
it
more
then
others
,
neither
is
there
any
strength
in
any
one
thing
you
have
presented
the
world
with
to
prove
either
one
of
these
,
or
yet
the
other
:
and
howbeit
I
say
suppositively
,
that
all
appear
to
have
it
,
if
any
at
all
,
by
what
you
have
here
produc'd
in
proof
on
't
,
yet
I
'le
positively
prove
,
and
partly
by
way
of
answer
to
your
own
argument
,
that
neither
●ll
infants
have
the
holy
spirit
,
nor
any
at
all
,
in
such
non-age
as
you
falsly
supposing
they
have
it
,
do
thereupon
baptize
in
:
to
this
end
I
would
I
wist
what
you
mean
by
the
holy
Ghost
(
as
you
call
him
,
but
I
all
along
the
holy
spirit
)
I
am
in
doubt
you
scarcely
well
know
your selves
,
or
else
you
would
not
predicate
him
to
be
in
infants
,
in
such
wise
as
here
you
do
;
I
'le
indeavour
therefore
to
search
out
what
your
meaning
may
be
,
by
a
serious
survey
of
the
senses
which
the
holy
spirit
seems
to
be
taken
in
in
the
word
,
of
which
I
am
confident
,
if
you
know
what
you
mean
,
you
must
mean
one
.
The
spirit
which
is
but
one
and
the
self
same
in
substance
where
ere
he
is
,
is
yet
spoken
of
in
Scripture
in
two
,
and
but
two
different
senses
in
general
,
so
far
as
I
find
,
and
that
answerably
to
two
different
offices
,
which
he
exercises
towards
two
different
kinds
of
men
in
the
world
,
viz.
godly
and
wicked
,
believers
and
unbelievers
,
Saints
and
sinners
;
these
two
several
offices
,
which
that
one
holy
spirit
is
found
in
towards
these
severall
sorts
of
men
,
are
either
more
common
or
more
special
,
general
or
peculiar
;
the
common
or
general
office
of
the
spirit
is
to
convince
and
inlighten
,
draw
,
move
,
perswade
,
strive
with
men
to
bring
them
into
the
way
of
obedience
to
God
,
and
of
their
own
good
,
and
this
he
executes
universally
to
all
men
,
and
in
this
sense
is
in
all
men
and
women
,
good
and
bad
,
godly
and
wicked
,
Saints
and
sinners
,
Jews
and
Gentiles
,
Christians
and
heathens
,
but
not
in
the
one
day
old
infants
of
any
of
all
these
(
that
I
know
of
.
)
The
will
of
man
,
even
every
man
,
so
soon
as
he
comes
to
such
capacity
as
to
be
able
to
discern
between
good
and
evill
,
stands
ever
after
,
even
all
the
daies
of
his
life
,
between
two
wooers
that
sollicit
him
,
and
seek
to
win
him
to
their
service
,
and
which
ere
wins
him
(
finally
)
to
its
service
will
everlastingly
and
accordingly
reward
him
with
life
or
death
Rom.
6.17
.
to
v.
23.
Gal.
6.7
,
8.
And
these
two
are
mans
flesh
,
and
Gods
spirit
,
which
are
evermore
lusting
in
him
one
against
the
other
,
and
between
them
perswading
him
(
each
in
their
kind
)
in
this
sense
he
is
in
the
blindest
heathens
that
breath
on
earth
(
natural
fools
and
infants
onely
excepted
,
of
whom
as
far
as
nothing
is
required
,
because
nothing
revealed
,
so
far
they
have
nothing
to
answer
for
)
yea
the
very
Gentiles
which
have
not
any
law
in
an
outward
letter
,
as
we
have
,
are
said
Rom.
2.14
,
15.
to
be
a
law
unto
themselves
,
and
to
shew
the
work
of
the
law
written
in
their
hearts
▪
and
to
have
their
conscience
and
thoughts
witnessing
within
,
accusing
and
excusing
one
another
,
which
can
be
no
other
(
though
commonly
call'd
the
light
of
nature
)
then
a
light
from
God
and
Christ
,
who
is
said
to
enlighten
every
man
that
cometh
into
the
world
,
and
so
doth
more
or
less
,
even
such
as
never
yet
knew
his
person
(
as
the
Sun
sends
some
light
in
some
corners
of
the
earth
,
where
the
body
of
it
is
not
at
all
discerned
)
yea
the
very
spirit
of
God
shining
and
striving
in
them
,
answerably
to
which
Gods
spirit
is
said
Gen.
6.
to
strive
with
man
,
even
those
evill
men
of
the
old
world
that
rebell'd
against
it
,
by
which
spirit
Christ
himself
is
said
to
have
preacht
to
those
disobedient
persons
,
while
the
long
suffering
of
God
waited
on
them
,
in
the
da●es
of
Noah
,
whose
outward
ministry
he
also
used
,
while
the
Ark
was
preparing
1
Pet.
3.19
,
20
,
the
same
spirit
is
said
Ioh.
16.
to
be
sent
to
convince
the
very
world
of
sin
,
righteousness
and
judgement
,
yea
the
stift-necked
and
uncircumcised
Iews
both
in
heart
and
ears
are
said
Act.
7.
alwayes
to
have
resisted
the
holy
spirit
,
which
they
could
not
have
done
had
he
not
wrestled
with
them
,
yea
within
them
,
thus
farre
all
men
have
him
,
even
ill
men
,
the
worst
in
the
world
,
at
some
time
or
other
,
by
which
spirit
the
Son
of
righteousness
is
the
light
of
the
Microcosme
,
or
inward
world
of
mans
heart
,
as
the
Sun
,
by
the
beams
that
stream
from
the
body
of
it
,
is
the
light
of
the
Megacosme
,
or
outward
universe
.
In
this
sense
I
cannot
conceive
you
take
the
holy
spirit
here
,
or
if
you
do
,
you
mistake
not
a
little
,
if
you
say
infants
have
him
thus
,
for
howbeit
,
in
these
ordinary
wayes
of
his
acting
all
persons
male
and
female
may
be
said
to
have
him
at
the
years
of
capacity
to
distinguish
,
yet
infants
of
one
day
old
have
him
not
in
this
sense
,
or
if
they
had
't
will
make
no
more
for
the
baptism
of
them
then
of
all
men
and
women
in
the
world
,
much
less
have
they
him
in
those
special
waies
of
acting
,
in
which
he
acts
in
the
Saints
,
till
at
least
they
come
to
be
so
far
past
that
minority
as
to
be
sensible
of
his
acting
towards
them
.
Which
speciall
and
more
eminent
acts
and
offices
of
the
spirit
are
on
this
wise
,
viz.
special
assisting
in
doing
good
,
when
by
common
strivings
with
them
men
are
perswaded
,
and
prevaild
with
to
set
about
it
,
and
when
in
his
first
motions
he
is
obey'd
;
also
comforting
,
supporting
in
and
under
troubles
,
trials
,
sufferings
,
temptations
,
persecutions
,
which
will
assuredly
light
on
those
that
do
obey
him
,
assuring
souls
more
and
more
clearly
of
Gods
love
and
favour
,
witnessing
to
their
spirits
that
they
are
the
children
of
God
,
enabling
them
with
boldness
to
cry
Abba
father
,
sealing
them
up
to
the
day
of
Redemption
,
confirming
them
as
an
earnest
in
their
present
confidence
of
a
future
inheritance
,
kingdom
,
glory
,
revealing
to
them
more
plainly
the
things
freely
given
of
God
,
so
that
they
rejoice
mainly
therein
,
whilst
others
to
whom
these
things
are
foolishness
,
rejoice
in
the
things
of
the
world
,
lusts
of
the
flesh
,
and
of
the
eye
,
and
of
the
pride
of
life
;
lusting
strongly
against
the
flesh
,
delivering
from
the
law
of
sin
and
death
,
warring
against
the
law
of
the
members
effectually
,
which
else
would
carry
captive
to
the
law
of
sin
;
mortifying
the
deeds
of
the
body
,
teaching
all
things
,
leading
into
all
truth
,
guiding
and
gifting
persons
for
the
Churches
service
severally
as
he
will
,
bringing
all
things
to
remembrance
which
Christ
spake
,
which
are
subject
to
be
forgotten
,
manifesting
the
Father
,
the
Son
,
and
many
more
things
to
them
that
love
Christ
and
keep
his
commandements
,
which
he
will
not
manifest
to
the
world
,
nor
to
any
of
those
in
it
that
do
not
,
and
other
such
like
precious
performances
,
in
all
which
he
officiates
peculiarly
towards
the
Saints
onely
that
submit
to
him
,
not
wicked
resisters
of
him
;
to
which
Saints
,
or
true
Disciples
of
the
Lord
Jesus
,
he
was
promised
to
be
given
under
the
Gospel
in
a
fuller
measure
then
in
former
daies
,
and
sent
to
be
their
comforter
(
whilst
to
such
as
entertain
him
not
,
but
a
bare
convincer
)
in
which
respect
he
is
call'd
the
spirit
of
promise
,
as
being
promised
in
this
sense
to
all
those
that
obey
Christ
,
that
believe
,
repent
,
and
are
baptized
into
his
name
for
remission
of
sins
,
and
ask
the
father
for
him
;
and
to
be
set
as
by
office
to
minister
in
way
of
succor
to
the
mournful
spouse
in
the
bride-grooms
absence
,
to
help
poor
soules
that
give
up
themselves
to
be
lead
by
him
,
and
accordingly
was
,
is
and
ever
shall
be
given
to
those
that
do
not
grieve
,
resist
and
quench
him
,
and
that
are
found
observing
all
things
that
ever
Christ
commanded
,
non-observation
of
which
disingages
Christ
of
his
promise
,
so
that
it
failes
not
,
though
he
be
not
with
men
that
name
themselves
his
Church
,
for
ages
and
generations
together
:
In
which
senses
he
is
not
at
▪
all
in
infants
in
their
infancy
,
neither
doth
he
at
all
,
guid
,
or
provoke
them
,
how
far
forth
soever
he
may
guard
and
protect
them
,
till
they
come
to
such
capacity
as
to
have
good
or
evil
fasten'd
on
them
by
perswasion
,
nor
doth
he
any
of
the
aforenamed
good
offices
for
infants
,
in
whom
there
's
yet
no
need
they
should
be
done
,
nor
doth
he
delight
ordinarily
to
be
where
either
he
must
be
idle
(
as
he
must
in
infants
of
one
,
two
or
three
daies
old
)
or
(
unless
he
work
miraculously
)
imployed
altogether
to
no
purpose
.
As
to
that
of
Iohn
concerning
whom
't
was
promised
he
should
be
filled
with
the
holy
spirit
from
the
womb
,
besides
the
singularness
and
extraordinariness
of
the
case
,
which
renders
it
unfit
for
you
to
argue
from
,
who
deny
that
such
examples
are
to
be
drawn
in
as
an
ordinary
rule
to
judge
by
,
and
confess
that
ex
particulari
non
est
Syllogizari
;
I
add
moreover
,
that
there
's
no
necessity
for
such
an
im●mediate
acceptation
of
that
word
[
from
the
womb
]
as
to
make
the
sense
of
it
thus
,
viz.
[
in
the
very
moment
of
his
birth
]
for
it
may
well
be
taken
,
as
elswhere
the
same
phrase
must
be
,
viz
,
[
so
soon
as
ever
he
should
be
capable
to
receive
it
,
and
be
assisted
and
guided
by
it
]
which
might
be
in
his
tender
years
,
but
was
not
I
believe
in
such
meer
non-age
as
you
wot
off
,
thus
the
wicked
are
said
,
Psal.
58.
3.
ab
alinare
se
ab
utero
,
to
estrange
themselves
from
God
from
the
womb
,
to
go
astray
as
soon
as
they
be
born
,
speaking
lies
,
stopping
their
ears
,
not
hark-ring
to
the
voice
of
the
Charmer
,
which
terms
do
all
denote
actuall
sinne
,
by
which
your selves
confess
infants
cannot
bar
themselves
p.
5.
or
deserve
exemption
;
it
must
therefore
be
understood
thus
,
viz.
so
soon
as
ever
they
are
capable
to
do
this
or
that
,
to
take
the
right
away
or
the
wrong
,
or
to
know
and
act
either
good
or
evil
.
I
assert
therefore
once
again
,
that
the
spirit
in
this
second
sense
is
not
in
infants
in
their
infancy
,
nor
know
I
in
what
sense
they
can
be
said
to
have
him
,
as
to
have
right
thereby
to
baptism
,
unless
you
can
assign
me
some
more
senses
out
of
Scripture
,
which
if
you
can
do
,
I
shall
tell
you
what
to
say
to
them
,
and
as
I
cannot
find
they
have
the
holy
spirit
in
them
,
so
neither
find
I
any
promise
of
the
holy
spirit
in
such
non-age
as
you
wot
of
,
if
by
the
spirit
you
mean
the
spirit
of
promise
,
as
you
must
if
you
plead
a
right
to
baptism
there
from
;
and
if
you
should
refer
me
to
Act.
2.
I
find
there
no
more
made
to
any
then
to
all
;
indeed
it
s
said
the
promise
is
to
you
and
your
children
,
but
I
advise
you
to
consider
,
first
,
that
t
is
not
said
to
you
and
your
infants
,
neither
are
children
and
infants
all
one
in
signification
,
the
one
expressing
the
age
or
rather
non-age
,
the
other
the
Relation
to
the
parents
,
of
whom
they
are
born
:
[
e
](A39566-e52180-b)
e
Infans
of
non
fans
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
all
infants
are
children
of
some
parents
or
other
,
but
all
children
are
not
infants
:
Infants
are
at
least
such
younglings
as
cannot
speak
,
but
children
may
be
children
,
in
respect
of
their
parents
,
though
the
parents
be
eighty
years
old
and
the
children
sixty
,
so
that
the
promise
of
the
spirit
might
be
to
them
and
their
children
too
,
i.
e.
their
posterity
,
as
well
as
to
the
Gentiles
that
were
yet
far
off
,
in
both
time
and
place
,
and
their
posterity
to
all
succeeding
generations
,
and
be
made
good
too
on
the
same
terms
,
upon
which
,
and
the
same
time
in
which
it
s
made
good
to
the
parents
themselves
,
viz.
the
terms
of
faith
,
and
the
time
of
their
believing
,
and
yet
all
this
while
not
be
made
to
them
and
their
infants
,
as
in
their
infancy
:
moreover
it
appears
most
evidently
that
these
parents
were
yet
in
unbelief
,
and
bare
inquiry
after
what
they
should
do
,
having
acted
neither
faith
nor
repentance
as
yet
,
when
Peter
said
thus
to
them
,
repent
and
be
baptized
,
and
ye
shall
receive
the
holy
spirit
;
for
the
promise
is
to
you
and
your
children
;
therefore
it
may
seem
rather
to
be
to
unbeleevers
children
by
that
place
,
then
unto
belieuers
children
;
but
in
very
deed
t
is
to
all
men
and
their
children
throughout
the
world
,
as
they
and
their
children
should
believe
,
repent
,
receive
the
word
gladly
,
come
to
God
at
his
call
,
and
that
in
all
ages
and
places
to
the
worlds
end
;
and
as
children
of
unbelievers
have
as
much
promise
of
the
holy
spirit
,
so
as
much
manifestation
of
it
as
the
other
,
and
that
is
just
none
at
all
.
But
say
you
these
appear
to
have
it
first
by
their
faith
,
i.
e.
as
other
mens
infants
do
not
,
by
their
faith
:
Sirs
this
is
no
demonstrative
Argument
I
am
sure
,
that
they
have
the
Spirit
,
for
demonstratio
est
ex
notioribus
conclusione
,
but
this
is
Ignotum
per
ignotius
,
or
at
least
per
aeque
ignotum
for
now
you
have
much
more
ado
by
something
else
(
&
hoc
aliquid
nihil
est
)
to
demonstrate
to
us
that
they
have
faith
,
then
before
you
had
to
demonstrate
them
to
have
the
spirits
;
yea
this
will
puzzle
you
the
more
,
by
how
much
the
last
error
is
worse
than
the
first
,
and
more
confuted
in
other
places
by
your
selves
,
however
we
will
consider
your
Argument
and
supposing
still
that
you
speak
of
the
right
subject
,
viz.
infants
of
believing
parents
;
we
will
cast
this
your
Enthusiasm
into
this
Enthememe
.
Disputation
.
Little
children
of
believing
parents
have
faith
.
Ergo
little
children
of
believing
parents
have
the
holy
spirit
.
Disproof
.
First
I
deny
your
Consequence
,
secondly
your
Antecedent
,
as
both
stark
false
,
and
that
is
as
much
as
can
well
be
false
in
an
Enthememe
.
First
,
I
shall
be
bold
to
tell
you
Sirs
,
that
your
Argumentation
from
present
faith
,
to
a
present
having
the
holy
Spirit
is
most
invalid
,
and
unconsonant
to
the
Scripture
,
for
if
by
the
holy
Spirit
you
mean
(
as
you
must
else
it
serves
not
your
turn
at
all
to
the
proof
of
baptism
)
the
spirit
in
that
special
sense
,
viz.
the
holy
spirit
of
promise
;
the
consequen●e
from
faith
to
the
having
of
it
will
not
universally
hold
true
,
for
as
much
as
faith
not
only
must
be
in
time
before
it
(
unless
God
be
better
than
his
word
,
and
that
he
may
be
when
he
pleases
,
and
so
he
was
Act.
10
,
44.
where
the
spirit
by
Anticipation
was
given
out
before
obedience
at
least
in
baptism
,
which
yet
by
promise
cannot
be
expected
till
after
it
Ast.
2.
38.
)
I
say
not
only
must
be
before
it
,
but
also
may
be
a
pretty
while
without
it
;
this
will
be
counted
the
mad
mans
mad
Divinity
with
you
(
I
doubt
not
)
but
i
le
clear
it
to
the
Dimmest
Divine
of
you
all
,
yea
see
if
the
whole
body
of
the
Testament
of
Christ
doth
not
tell
you
plainly
,
that
as
faith
must
be
before
it
in
an
ordinary
way
,
before
we
have
warrant
to
expect
it
,
so
it
may
for
some
while
be
without
it
,
and
therefore
cannot
prove
the
holy
spirit
to
be
alwaies
where
it
is
;
for
the
spirit
of
promise
is
given
after
faith
,
if
given
according
to
the
promise
,
and
so
long
after
it
too
now
and
then
,
as
is
enough
to
make
it
undeniably
appear
,
that
the
having
of
faith
,
is
no
proof
of
ones
present
having
the
holy
spirit
:
among
sundry
others
let
those
Scriptures
be
seriously
searcht
into
,
Ephes.
1.13
.
In
whom
after
ye
believed
ye
were
sealed
with
the
holy
spirit
of
promise
,
Act.
19.2
.
have
ye
received
the
holy
spirit
since
ye
believed
?
they
answered
no
,
also
Act.
8.12
.
when
they
believed
,
&c.
they
were
baptized
,
&c.
but
verse
16.
the
holy
spirit
was
fallen
upon
none
of
them
,
only
they
were
baptized
,
Act.
5.32
.
The
holy
spirit
which
God
hath
given
to
them
that
obey
him
:
yea
the
gift
of
the
spirit
though
Gods
ordinary
way
so
limits
not
himself
but
that
he
may
give
it
extraordinarily
before
Act.
10.
yet
is
it
neither
promised
nor
(
as
by
promise
)
to
be
expected
but
upon
obedience
in
faith
,
repentance
,
turning
to
God
,
baptism
and
prayer
Pro.
1.23
.
Act.
2.38
.
Luke
11.15
.
Iohn
7.38.39
.
the
places
are
so
plain
to
the
purpose
,
that
i
'le
not
disparage
your
judgement
so
much
,
as
like
a
fresh
man
to
stand
to
frame
formal
Syllogisms
to
you
out
of
them
:
to
conclude
then
as
to
your
Consequence
,
had
you
argued
from
the
holy
spirit
,
in
the
special
sence
,
in
which
you
take
it
to
faith
,
it
might
have
past
for
me
without
correction
,
but
●ith
you
began
at
the
wrong
end
of
your
business
,
I
beseech
you
take
it
for
a
warning
Sirs
and
begin
again
.
Secondly
,
I
deny
your
Antecedent
,
which
if
your
Consequence
were
never
so
true
,
is
most
false
,
for
infants
of
believers
have
not
faith
;
if
they
have
unbelievers
infants
(
for
ought
you
make
appear
to
the
contrary
)
have
as
much
,
and
so
(
though
that
grieve
and
go
against
you
,
and
cannot
be
owned
so
kindly
by
you
in
opinion
as
it
is
in
practise
)
must
(
de
jure
)
be
baptized
,
i.
e.
humano
(
for
Divino
neither
may
)
as
well
as
they
;
but
in
truth
as
it
will
not
appear
by
what
you
here
bring
to
evince
it
by
,
that
faith
is
in
either
,
so
I
trust
it
will
appear
by
what
shall
be
said
in
disproof
of
your
proofs
,
that
faith
can
possibly
he
in
neither
.
Disputation
.
You
prove
infants
of
believing
parents
to
have
faith
two
waies
(
as
you
say
)
first
by
express
texts
of
Scripture
,
secondly
Arguments
of
consequence
.
Your
express
Scripture
is
Mat.
18.6
.
Whosoever
shall
offend
one
of
these
little
ones
which
believe
in
me
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
in
the
third
verse
(
say
you
)
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whence
upon
my
confession
and
concession
that
in
ver.
2.
and
4.
is
meant
one
in
respect
of
age
,
because
it
is
said
there
he
called
to
him
a
little
child
and
who
so
humbleth
himself
as
this
little
child
,
you
therfore
argue
that
little
ones
in
respect
of
age
are
meant
in
that
6
verse
also
.
Disproof
.
Sirs
,
let
me
ask
you
two
questions
,
first
are
you
sure
these
are
infants
indeed
?
Secondly
,
are
you
sure
they
were
infants
of
believers
of
whom
Christ
saies
,
whoever
offends
one
of
these
little
ones
that
believe
in
me
?
for
my
part
if
there
were
any
probability
that
he
spake
of
little
ones
literally
taken
at
all
,
as
I
know
none
there
is
,
yet
I
am
sure
there
is
none
that
they
were
the
little
ones
of
believers
he
then
spake
of
,
in
contradistinction
to
the
infants
of
unbelievers
;
for
t
is
not
specified
either
one
way
or
other
,
and
is
most
probable
that
the
child
he
occasionally
called
to
him
might
be
some
unbelievers
child
,
or
other
,
the
number
of
believers
,
where
e're
he
came
,
being
few
,
and
not
comparable
to
them
that
believed
not
,
but
what
e're
that
child
was
yet
this
is
much
more
then
probable
,
that
by
the
term
these
lit●le
ones
in
v.
6.
he
means
not
infants
but
his
Disciples
,
whom
,
having
first
perswaded
them
to
become
such
as
that
little
one
,
or
as
little
children
in
such
things
as
are
generally
found
in
them
,
viz.
plainness
of
spirit
,
humbleness
,
innocency
,
freedome
from
malice
,
in
which
respects
David
saies
Psal.
131.2
.
my
soul
is
as
a
weaned
child
,
from
that
Analogy
that
was
and
ought
to
be
between
little
ones
and
them
,
he
here
bespeaks
(
as
it
was
very
ordinary
for
him
to
do
)
under
the
title
of
[
these
little
ones
]
besides
the
plurall
number
he
speaks
in
implies
he
spake
of
such
of
whom
there
was
a
plurallity
then
present
,
for
saith
he
these
little
ones
,
pointing
as
it
were
to
more
then
one
,
but
there
was
but
one
little
one
then
in
the
midst
of
them
of
whom
when
Christ
speaks
,
he
speaks
,
in
the
singular
,
saying
this
little
child
:
as
to
the
term
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
used
in
the
third
verse
,
whence
you
argue
that
they
were
children
in
age
spoken
of
by
our
Savior
,
by
which
you
seem
much
to
strenghthen
your selves
in
your
Dabling
of
Infants
foreheads
,
I
must
tell
you
that
of
the
two
you
more
marre
than
make
your
matter
,
by
so
much
as
mentioning
of
it
in
this
case
,
for
first
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
though
by
some
philosophicall
or
poeticall
license
it
may
possibly
be
used
to
signify
[
Infantem
]
some
youngling
of
three
or
four
years
old
,
as
(
though
beginning
to
prattle
)
can
scarcely
speak
plain
,
yet
cannot
so
much
as
poetically
,
much
less
properly
signifie
Infantissimum
,
such
a
one
day
old
infant
as
you
talk
of
,
nor
such
a
six
dayes
old
suckling
as
you
sprinkle
,
but
properly
it
expresses
at
least
one
capable
of
erudition
,
and
how
beit
it
hath
not
its
derivation
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
setting
the
cart
before
the
horse
,
I
say
not
ungraciously
,
for
many
a
gracious
man
is
no
good
Grecian
,
but
ungraecianly
you
greek
it
out
,
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
its
derivation
from
it
,
for
to
say
the
truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
primitive
of
the
two
,
and
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
the
diminutive
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
puer
,
which
is
the
primitive
to
them
both
,
yet
this
is
enough
to
shew
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
used
,
and
yet
not
infancy
meant
by
it
neither
,
but
childhood
,
which
is
a
distinct
age
from
the
other
,
for
there
's
difference
between
Infantiam
and
pueritiam
,
as
inter
adolescentiam
&
inventutem
,
all
which
have
their
severall
and
proper
periods
,
yea
in
truth
it
signifies
child-ship
,
at
least
capable
to
be
taught
,
not
such
meer
babeship
as
you
baptize
.
Secondly
if
it
did
,
yet
what
s
that
to
your
present
purpose
,
which
is
to
prove
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
third
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
fourth
verse
,
that
Christ
means
the
very
same
viz.
little
ones
literally
taken
in
the
sixth
?
as
much
as
if
you
had
said
nothing
at
all
,
for
verily
as
it
follows
not
that
he
doth
,
so
its
evident
enough
that
he
doth
not
mean
the
very
same
in
this
phrase
,
verse
six
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whom
he
means
in
the
third
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
who
doubts
on
't
but
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
third
verse
,
natural
little
children
are
to
be
understood
,
the
intent
of
Christ
there
,
being
to
shew
how
his
disciples
must
be
like
them
,
if
ever
they
enter
into
heaven
?
but
in
verse
six
owning
his
disciples
,
to
whom
he
tells
that
they
must
be
such
,
as
already
such
in
some
measure
as
they
should
be
,
he
speaks
of
them
under
that
very
same
name
and
notion
;
and
this
was
no
unusual
term
for
Christ
to
denominate
disciples
,
nor
yet
for
them
to
denominate
one
another
by
;
for
besides
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it self
is
the
title
by
which
,
though
not
here
,
yet
elsewhere
all
believers
and
new
converts
to
the
truth
are
often
stiled
by
,
yea
and
your
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
sucklings
too
,
which
you
make
so
much
of
a
little
below
,
yea
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
the
very
diminutive
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
child
,
which
word
you
make
such
a
matter
of
when
you
find
it
Acts
2.36
.
in
proof
of
all
which
consult
Iohn
21.35
.
Gal.
19.
1
Iohn
2.1.12
,
13.18.28.3.7.18.4
:
4.
also
1
Pet.
2.2
.
even
this
very
phrase
that
is
here
used
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
also
used
by
Christ
himself
to
his
disciples
Mat.
18.42
.
and
a
place
wherein
as
no
little
infant
(
as
here
)
was
apparently
present
,
so
compare
it
with
the
two
foregoing
verses
,
in
which
the
same
,
who
are
call'd
little
ones
and
disciples
,
ver.
42.
are
stiled
Prophets
,
Righteous
men
,
and
I
'le
say
you
sell
your selves
to
stark
so●tishness
,
if
you
expound
it
of
any
other
then
of
such
,
as
are
(
from
Disco
their
having
learn'd
the
truth
,
as
infants
yet
have
not
)
stiled
Christs
Scholars
or
Disciples
.
But
above
all
,
the
most
undoubted
reason
of
all
the
rest
,
which
to
me
doth
,
and
may
to
any
one
most
plainly
clear
it
,
that
he
means
not
infants
is
even
this
very
expression
,
viz.
[
which
believe
in
me
]
whereby
he
denotes
and
denominates
his
disciples
distinctly
enough
from
all
little
infants
,
who
are
in
no
wise
capable
to
do
that
he
here
ascribes
to
the
other
,
i.
e.
to
believe
in
Christ
,
for
this
infants
being
utterly
uncapable
to
do
,
it
shews
plainly
that
he
means
not
them
:
whereas
Mr.
Willcock
,
whose
argument
this
was
,
and
whose
urging
it
ore
again
in
print
if
this
be
,
it
shall
not
trouble
my
conscience
,
if
it
do
not
his
own
,
whereas
he
I
say
argues
thus
,
viz.
[
These
little
ones
which
believe
in
me
]
therefore
infants
do
believe
,
I
argue
quite
contrary
from
the
same
Scripture
thus
,
viz.
these
of
whom
Christ
speaks
Mat.
18.6
.
did
believe
,
therefore
they
could
not
be
infants
,
who
cannot
possibly
believe
.
And
if
you
ask
me
how
I
prove
it
that
infants
cannot
believe
,
I
might
answer
out
of
the
mouth
of
Paul
,
Rom.
18.14
.
how
can
they
believe
on
him
of
whom
they
have
not
heard
?
but
sith
you
have
a
reply
to
this
,
p.
18
I
le
onely
hint
that
here
,
and
handle
it
further
,
as
I
have
occasion
given
me
to
do
by
your
answering
it
,
as
our
objection
,
when
I
come
to
review
your
review
,
and
at
present
prove
the
matter
out
of
Mr.
Willcocks
own
mouth
,
that
infants
cannot
believe
,
for
to
believe
is
to
act
faith
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Docere
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
legere
,
&c
,
)
are
speeches
that
point
at
the
act
and
not
the
Habit
or
faculty
,
denoting
actum
secundum
,
non
primum
:
This
Mr.
Willcock
knows
as
well
as
I
,
yet
the
same
Mr.
Willcock
,
page
8.
asserts
as
plainly
and
truely
,
so
clearly
to
the
contradiction
of
himself
in
this
place
,
that
infants
have
not
the
exercise
and
fruit
of
faith
,
have
it
not
in
actu
secundo
&c.
but
I
spare
him
,
in
hope
that
he
will
consider
it
of
himself
,
verbum
sat
sapienti
:
but
suppose
it
were
meant
of
infants
literally
;
yet
however
it
could
be
but
a
Prosopopeia
,
i.
e.
a
figure
whereby
that
is
attributed
to
certain
creatures
,
as
done
by
them
,
which
yet
is
neither
really
done
,
nor
so
much
as
capable
to
be
done
by
them
at
all
,
by
which
figure
that
is
sometimes
attributed
not
only
to
infants
,
but
even
to
but
sensible
and
bruit
,
and
sometimes
to
insensible
things
,
which
can
properly
be
done
by
none
possibly
but
men
at
years
,
as
not
onely
David
is
said
to
be
made
to
hope
in
God
while
he
hung
upon
the
breasts
,
because
God
indeed
was
,
even
then
the
God
that
did
defend
him
,
yea
as
well
in
as
from
his
mothers
womb
,
though
he
was
never
sensible
of
,
nor
acquainted
with
it
,
so
as
to
hope
it
in
the
womb
,
but
the
whole
creation
also
figuratively
,
Rom.
8.19
,
20
,
21
,
22.
is
said
to
groan
,
wait
,
hope
,
desire
,
expect
deliverance
,
because
it
stands
in
need
of
it
,
from
the
bondage
of
corruption
,
and
God
also
hath
determined
the
time
wherein
by
Christ
to
redeem
it
,
though
many
creatures
under
the
curse
are
no
more
sensible
of
it
,
or
capable
to
groan
,
then
the
fruitless
fig
tree
Christ
cursed
,
and
the
Ox
,
Ass
,
Horse
,
Sheep
,
and
sensible
creatures
that
may
groan
are
capable
to
hope
for
,
and
expect
such
a
glorious
day
as
shall
once
come
to
the
creation
:
thus
figuratively
indeed
infants
may
be
said
to
believe
on
Christ
because
they
have
need
of
his
protection
,
and
all
the
help
they
then
have
comes
from
him
also
,
though
in
infancy
they
knew
it
not
,
nor
him
,
so
as
actually
to
hope
and
trust
in
him
for
it
,
or
properly
to
believe
in
his
name
,
even
more
then
inanimate
creatures
in
the
other
case
,
this
is
the
first
way
,
whereby
you
profess
to
prove
infants
of
believing
parent
onely
(
if
you
speak
to
your
proposed
purpose
)
to
have
faith
,
which
how
weak
it
is
the
weakest
eye
may
discern
it
,
that
is
not
disposed
to
be
blind
,
and
the
second
is
like
unto
it
,
which
is
as
followeth
,
by
two
arguments
of
inconsequence
.
Disputation
.
Children
of
the
Iews
had
faith
,
Ergo
,
children
of
believing
parents
now
.
The
Antecedent
is
proved
thus
,
viz.
God
himself
did
witness
that
the
children
of
the
Jews
had
faith
,
by
setting
to
his
seal
,
which
was
circumcision
,
called
by
the
Apostle
the
seal
of
righteousness
of
faith
.
Disproof
.
There
's
but
two
things
to
be
own'd
or
disow'd
at
all
in
this
piece
of
proof
,
as
also
in
the
former
,
viz.
the
Argument
and
the
Antecedent
,
and
I
'le
deny
him
to
be
a
Seer
that
sees
not
good
ground
whereon
to
deny
them
both
,
O
fine
!
O
fine
!
O
fy
:
these
you
call
your
Arguments
of
Consequence
,
but
(
saying
that
you
say
so
)
I
am
verily
perswaded
the
verieft
implicit
Simpleton
that
ever
saluted
the
University
,
or
sware
Allegeance
to
your
Crown
and
dignity
,
or
was
ever
implicitly
canonized
into
the
obedience
of
your
faith
,
will
never
see
them
so
to
be
,
when
ceasing
to
see
through
your
eyes
,
he
shall
come
once
to
behold
things
with
his
own
,
for
really
they
are
the
most
false
,
absurd
and
inconsequent
,
that
ever
I
saw
with
mine
.
Sirs
,
give
me
leave
to
make
an
answer
by
these
ensuing
Interrogatories
,
and
I
'le
expect
your
Answer
to
them
again
;
had
the
children
of
the
Iews
faith
?
and
did
God
himself
witness
that
they
had
it
,
by
setting
Circumcision
to
them
as
his
seal
of
it
,
i.
e.
(
for
that
s
the
sense
in
which
you
take
the
word
seal
)
to
assure
men
that
they
had
it
?
and
is
it
the
consequent
that
the
children
of
believing
parents
have
it
now
?
let
me
then
ask
you
.
First
do
you
conclude
that
all
the
children
of
believing
parents
have
it
now
?
that
I
think
for
shame
you
will
not
say
,
sith
every
experience
witnesses
the
contrary
;
or
that
some
believers
children
have
it
now
,
therefore
all
believers
children
are
to
be
baptized
?
and
if
so
,
that
is
as
silly
an
inference
,
as
if
you
had
argued
thus
,
viz.
some
people
believe
therefore
all
must
be
baptized
,
Secondly
,
had
the
Jews
children
faith
?
first
I
wonder
how
they
came
by
it
,
sith
the
word
saies
faith
comes
by
hearing
,
and
how
can
there
be
believing
on
him
of
whom
they
have
not
heard
?
and
how
can
they
hear
without
a
preacher
?
and
how
can
they
preach
except
they
be
sent
?
and
how
can
they
be
sent
to
preach
to
infants
that
understand
not
what
is
said
?
except
you
say
(
as
you
are
fain
to
do
,
not
for
want
of
blindness
p.
18.
)
that
infants
have
an
hearing
,
and
the
spirit
works
upon
them
miraculously
,
and
yet
not
extraordinarily
neither
,
but
in
that
ordinary
way
as
he
doth
on
men
,
in
the
conversion
of
whom
you
say
the
spirits
working
is
but
ordinary
,
and
yet
miraculous
too
,
which
Popish
Bull
deserves
well
to
be
baited
,
but
i
le
fotbear
to
fall
upon
it
,
till
I
meet
it
in
its
proper
place
in
the
Review
.
Secondly
,
when
had
they
it
begotten
in
them
?
in
the
womb
?
or
if
after
birth
,
on
what
day
on
the
1st
,
2d
,
3d
,
4th
,
5th
,
6th
,
7th
,
or
8th
?
for
on
some
of
these
they
received
it
,
if
on
the
8th
day
they
were
(
as
you
say
they
were
)
circumcised
in
token
that
they
had
it
;
but
I
muse
,
and
am
yet
to
learn
on
which
,
and
so
are
your selves
too
I
believe
,
for
all
your
confidence
in
asserting
it
.
Thirdly
,
was
Circumcision
Gods
witness
,
yea
Gods
seal
to
assure
men
of
thus
much
,
that
those
children
to
whom
it
was
set
had
faith
?
First
,
Risum
teneatis
amici
?
did
you
ever
read
or
hear
that
circumcision
was
set
to
infants
to
this
end
,
viz.
to
testifie
to
the
world
that
they
had
faith
?
was
it
set
to
Ishmael
as
Gods
witness
that
Ishmael
had
faith
?
was
it
set
to
Esau
as
Gods
witness
that
Esau
had
faith
,
when
God
who
would
not
witness
a
ly
,
knew
that
neither
the
one
of
these
had
it
,
nor
yet
the
other
?
unless
they
lost
it
again
,
which
sure
you
will
not
say
;
for
shame
leave
such
sorry
Shuffles
,
are
your
Masters
in
Israel
and
know
not
this
that
Circumcision
was
set
to
the
Iews
children
,
not
to
shew
others
that
they
did
believe
,
but
as
a
permanent
sign
thereof
to
shew
them
when
they
should
be
at
years
to
take
notice
of
it
by
sight
(
as
of
that
transient
,
unseen
sign
of
sprinkling
in
infancy
they
cannot
do
)
what
things
they
then
should
believe
,
viz.
Christ
to
come
of
Abraham
after
the
flesh
,
and
circumcision
of
their
hearts
by
him
,
&c.
was
it
ever
set
under
this
notion
as
a
seal
of
faith
to
any
person
in
the
world
save
to
Abrahams
proper
person
only
,
to
whom
too
t
was
a
seal
not
so
much
to
witness
,
or
assure
men
that
he
had
faith
,
as
to
honor
that
faith
,
that
more
evidently
,
and
eminently
then
ordinary
he
had
before
,
with
that
famous
title
i.
e.
the
Father
of
the
faithful
?
therefore
circumcision
as
given
to
Abraham
in
Rom.
4.11
.
is
not
said
to
be
the
seal
of
the
righteousness
of
faith
(
as
you
corruptly
rehearse
the
words
leaving
out
the
residue
of
the
verse
,
which
makes
them
relate
to
Abraham
only
,
as
if
it
had
stood
as
a
seal
in
such
a
sense
to
all
Abrahams
posterity
)
but
a
seal
of
the
righteousness
of
the
faith
,
i.
e.
that
famous
faith
which
he
himself
had
,
and
to
this
end
that
he
might
be
(
as
none
of
his
meer
fleshly
seed
ever
were
)
the
Father
of
all
them
that
believe
.
Secondly
,
if
circumcision
were
Gods
witness
that
these
infants
,
to
whom
it
was
dispensed
,
had
faith
,
then
certainly
baptism
,
which
with
you
at
least
is
of
such
Analogy
and
Identity
with
Circumcision
,
that
it
hath
the
same
subjects
and
significations
,
must
also
with
you
be
Gods
witness
to
others
that
those
infants
to
whom
it
is
dispensed
have
faith
also
,
and
if
so
then
I
must
make
bold
to
ask
you
two
things
:
First
,
Is
not
this
round
about
our
coal
fire
,
to
prove
two
things
no
otherwise
then
one
by
another
?
for
when
you
prove
that
children
are
to
be
circumcised
,
or
baptized
(
which
with
you
is
all
one
,
who
falsly
call
baptism
(
as
Paul
doth
not
in
Col.
2.12
for
he
means
another
thing
by
that
phrase
,
viz.
that
of
the
heart
)
the
circumcision
without
hands
)
I
say
when
you
prove
,
that
children
are
to
be
circumcised
either
one
way
or
other
in
answer
to
our
why
?
you
say
because
they
have
faith
and
thereby
right
to
the
Covenant
,
and
the
seals
of
it
;
but
when
you
come
to
prove
that
children
have
faith
,
which
we
deny
,
you
say
t
is
clear
because
they
have
circumcision
,
and
baptism
,
which
are
Gods
witnesses
,
seals
or
evidences
to
us
that
they
have
it
:
this
is
not
Idem
per
Idem
,
the
same
by
the
same
,
that
is
too
effeminate
a
probation
,
but
t
is
eadem
inter
se
,
or
per
se
invicem
,
the
same
things
reciprocally
by
each
other
,
and
well
nigh
as
womanish
as
that
;
for
whether
is
it
better
to
say
they
have
it
because
they
have
it
,
or
to
say
it
is
apparent
they
have
this
because
they
have
that
,
and
that
being
as
much
doubted
to
clear
it
thus
,
viz.
it
is
apparent
they
have
that
because
they
have
this
;
and
if
these
two
viz.
faith
and
baptism
,
faith
and
Circumcision
,
did
ponere
se
invicem
,
so
that
one
could
not
possibly
be
without
the
other
,
they
might
the
better
probare
se
invicem
,
but
't
is
not
so
,
for
as
faith
may
possibly
be
where
neither
Circumcision
nor
baptism
are
dispensed
,
witness
the
thief
on
the
Cross
,
so
ther
's
neither
of
them
but
may
be
,
and
is
too
too
much
dispensed
where
faith
is
not
.
Secondly
,
let
me
ask
you
,
is
Gods
witness
,
Gods
testimony
true
,
or
is
it
false
?
for
say
you
God
himself
did
witness
it
,
that
the
children
of
the
Iews
,
i.
e.
in
infancy
had
faith
:
false
you
dare
not
say
it
is
,
nay
you
do
not
,
but
rather
p.
5.
that
his
testimony
as
to
the
truth
of
it
,
is
to
be
preferred
before
mans
,
yea
I
say
let
God
be
true
,
and
every
man
a
liar
,
but
if
it
be
true
,
how
then
appears
it
to
be
so
,
if
your
testimony
be
not
false
?
how
then
came
it
to
pass
that
the
most
of
the
Iews
and
their
children
sucessively
in
all
generations
had
not
faith
when
they
came
to
years
?
for
it
's
most
evident
that
most
of
them
were
unbelievers
,
and
therfore
they
could
not
enter
into
their
rest
;
but
their
carcasses
fell
in
the
wilderness
;
I
know
but
two
shifts
you
can
make
,
and
't
is
much
at
a
pass
which
you
take
,
for
you
will
contradict
your selves
in
either
of
them
both
,
for
surely
,
either
they
fell
from
that
grace
(
as
those
infants
do
also
whom
you
sprinkle
from
that
faith
which
(
as
you
say
and
seem
to
see
)
once
they
had
)
and
this
flatly
contradicts
your
own
doctrine
of
impossibility
of
falling
from
faith
,
or
else
they
never
had
any
such
faith
as
you
say
they
had
in
infancy
,
and
then
either
Gods
witness
of
such
a
thing
must
be
a
lye
,
which
what
horrid
heresie
were
it
to
think
,
and
abominable
blasphemy
once
to
utter
?
or
else
God
by
Circumcision
never
witnessed
such
a
thing
,
and
that
flatly
contradicts
your
Antecedent
,
and
so
your selves
will
be
found
false
witnesses
of
God
,
because
you
have
testified
of
him
that
he
himself
did
witness
by
Circumcision
,
that
the
children
of
the
Iews
had
faith
,
when
he
never
witnessed
it
at
all
.
Fourthly
,
the
fourrh
grand
Interrrgatory
is
this
.
Sirs
,
what
children
of
the
Jews
had
faith
in
their
infancy
witnessed
by
Circumcision
,
were
they
the
children
of
the
believing
or
unbelieving
Jews
?
for
you
are
shy
me
thinks
of
expressing
too
often
which
you
mean
,
and
proceeed
as
indefinitely
,
that
you
may
deceive
as
indiscernably
as
you
can
,
if
of
the
unbelievers
then
is
not
this
goodly
disputing
,
viz.
Children
of
the
unbelieving
Iews
had
faith
and
circumcision
.
Ergo
,
children
of
believing
Gentiles
onely
have
faith
,
and
must
have
baptism
.
Secondly
,
Is
not
this
goodly
doing
(
if
't
were
your
practise
as
strictly
as
't
is
your
plea
)
to
baptize
onely
believers
children
now
upon
their
own
faith
,
because
unbelievers
children
of
old
were
circumcised
upon
their
own
faith
?
this
straitens
the
grace
of
God
under
the
Gospel
,
in
comparison
of
the
largness
of
it
under
the
law
,
for
then
all
children
of
unbeliving
Iewes
were
circumcised
by
his
appointment
,
as
well
as
the
infants
of
believers
;
Answerably
to
which
,
if
you
go
by
that
rule
,
you
should
conclude
thus
,
uiz
.
all
the
Gentiles
children
should
be
baptized
now
,
as
well
those
of
unbelievers
as
believers
'
,
but
you
turn
out
unbelievers
children
from
the
priviledge
,
that
unbelievers
children
had
before
,
but
if
you
say
children
of
believing
Jews
onely
had
faith
then
,
therefore
of
believing
parents
now
,
then
first
how
doth
your
Argument
and
proof
drawn
from
Gods
witnessing
by
Circumcision
that
there
was
faith
in
the
Infants
,
hold
any
more
to
the
proof
of
it
in
believers
infants
,
then
in
unbelievers
,
for
he
set
Circumcision
to
the
infants
of
the
wicked
and
unbelievers
among
the
Jews
as
well
as
of
the
godly
and
believers
.
Secondly
,
how
doth
it
appear
at
all
that
godly
and
believing
parents
children
then
had
faith
more
usually
then
children
of
ungodly
parents
?
when
good
Ely
had
two
vile
sonnes
Hophni
and
Phineas
,
good
David
,
wicked
Absolom
,
good
Solomon
,
wicked
Rehoboam
,
good
Iehosaphat
,
wicked
Ioram
,
good
Iosiah
,
wicked
Iechoniah
and
his
brethren
,
&c.
when
contrariwise
wicked
Ahaz
begat
good
Hezekiah
,
wicked
Abia
,
good
Asa
,
wicked
Amon
,
good
Iosia
,
,
which
shews
that
faith
is
not
entail'd
from
parents
to
posterity
as
you
would
make
it
.
Thus
I
have
spoken
to
your
first
way
,
wherby
you
prove
Infants
of
believers
to
have
the
spirit
,
and
thereupon
right
to
baptism
,
viz.
their
faith
,
and
to
a
first
and
second
of
those
whereby
you
seem
to
prove
them
to
believe
,
there
is
yet
a
third
way
whereby
you
would
make
men
believe
that
Infants
of
believers
do
believe
,
viz.
their
Iustification
,
without
which
there
is
no
salvation
,
but
because
that
's
not
inserted
here
at
all
,
but
toward
the
end
of
the
disputation
,
and
is
prosecuted
most
vigorously
in
your
Review
,
I
will
suspend
the
prosecution
of
that
head
,
till
I
come
thither
,
and
proceed
next
to
a
consideration
of
the
second
,
third
,
fourth
and
fifth
ways
,
as
they
lie
in
order
,
whereby
you
would
prove
believers
infants
to
have
the
spirit
,
above
the
infants
of
unbelievers
.
Disputation
.
The
next
thing
whereby
you
offer
proof
of
it
that
infants
of
believing
parents
onely
(
remember
these
still
are
the
subject
on
which
you
pretend
to
proceed
,
and
predicate
that
these
denominants
,
viz.
the
spirit
,
faith
,
holiness
&c.
)
that
these
I
say
have
the
holy
spirit
,
is
their
holiness
from
whence
you
confess
here
that
there
was
no
Argument
taken
,
that
is
to
say
,
't
was
not
proved
,
and
yet
a
little
above
p.
3.
in
the
fourth
and
fifth
line
of
this
sum
,
aliâs
some
of
your
disputation
,
you
as
blindly
as
boldly
bolt
it
out
,
that
it
was
proved
by
their
holiness
:
the
Apocaliptical
beast
that
was
and
yet
was
not
,
scarcely
seems
more
Apocriphal
to
you
,
then
this
was
and
was
not
of
yours
seems
Apoplexical
,
or
brainsick
to
me
:
This
True-ly
might
have
been
rankt
among
the
rest
in
your
true
Account
,
but
to
let
it
pass
thus
,
this
cannot
but
be
granted
for
a
truth
,
that
you
made
as
if
you
would
have
proved
it
by
their
holiness
,
that
infants
of
believers
have
the
spirit
,
but
did
not
,
because
I
wisht
you
(
but
(
fool
that
I
was
)
I
have
been
sorry
since
that
I
did
at
all
wish
you
)
to
forbear
it
,
for
as
I
was
not
affraid
to
give
way
to
your
proof
then
(
save
onely
that
I
was
well
aware
you
would
but
trifle
)
so
since
I
marvelled
a
little
more
upon
the
matter
,
I
have
found
it
of
more
facillity
to
prove
infants-sprinkling
by
the
popes
holiness
,
whose
mandamus
it
is
,
then
by
any
holiness
of
their
own
.
Disproof
.
I
le
muse
a
little
if
you
will
,
now
I
am
upon
it
,
by
what
kind
of
holiness
of
theirs
you
would
have
prov'd
it
:
I
deny
not
but
there
may
be
in
infants
of
believers
a
kind
of
holiness
,
yet
there
's
neither
that
kind
by
which
you
commonly
conceive
you
can
,
nor
any
kind
by
which
you
possibly
can
evince
the
verity
of
such
a
practise
.
The
holiness
you
mean
certainly
is
either
-
Matrimonial
,
-
Ceremonial
,
-
or
Morall
Morall
holiness
,
I
cal
that
which
is
opposed
to
sin
,
moral
wickedness
and
profaness
of
heart
and
life
,
but
sure
you
do
not
mean
this
holiness
,
or
if
you
do
,
what
do
you
mean
by
it
?
do
you
mean
some
inward
quality
,
inherent
habit
or
principle
of
grace
and
spiritualness
,
as
whereby
these
infants
of
believers
may
be
denominated
as
the
true
Saints
or
holy
ones
of
God
are
viz.
Partakers
of
his
holiness
as
Heb.
12
,
10.
and
holy
i.
e.
qualitative
,
though
not
quantitative
,
in
the
same
manner
,
though
not
the
same
measure
?
and
if
you
do
,
is
this
habit
innat●s
,
acquisitus
or
infusus
,
by
birth
,
or
begotten
in
them
by
frequent
acts
of
holiness
,
or
infused
from
above
?
for
one
of
these
three
it
must
be
,
if
it
be
an
Habit
.
But
't
is
not
the
first
,
for
secundum
te
at
least
(
O
Priest-hood
)
they
are
born
in
sin
,
and
are
by
birth
this
way
as
unholy
as
any
others
.
Not
the
second
,
for
secundum
te
again
,
by
your
own
confession
these
are
not
capable
in
infancy
to
act
either
good
or
evill
,
yea
instruction
of
the
understanding
must
go
before
any
actings
be
,
yea
weigh
but
your
own
expressions
a
little
p.
18.
of
your
Pamphlet
where
you
tell
us
thus
much
in
plain
terms
,
that
instruction
of
the
understanding
in
matter
of
faith
in
some
sort
,
must
go
before
any
act
of
faith
can
be
discovered
;
to
which
I
fully
assent
,
and
add
,
that
instruction
of
the
understanding
in
matter
of
holiness
,
(
and
this
infants
are
not
capable
of
)
must
go
before
any
act
of
holyness
can
be
discovered
.
If
you
say
the
third
,
then
pray
tell
me
three
things
.
First
,
How
it
s
discovered
to
you
,
or
how
you
know
that
theirs
such
a
habit
of
holyness
infused
into
believers
infants
in
that
non-age
whereupon
you
build
your
boldness
to
baptize
them
?
for
by
the
fruits
only
it
is
that
we
can
know
persons
Mat.
7.6
.
to
be
good
or
evil
,
and
you
confess
pag.
8.
that
infants
have
not
the
exercise
and
fruit
of
faith
,
and
commonly
in
your
pulpits
that
holiness
is
the
fruit
of
faith
,
and
Iames
challenges
any
one
if
he
can
to
shew
him
his
faith
without
his
works
,
Iam.
2.18
.
yea
you
say
plainly
that
the
seed
of
faith
sown
after
discovers
it self
when
the
season
comes
p.
8.
and
that
no
judgement
of
science
can
be
passed
,
till
the
acts
themselves
be
seen
,
and
examined
for
a
posteriore
only
(
mark
that
word
only
)
the
discovery
of
habits
is
made
,
these
are
your
own
sayings
in
your
Review
p.
18.
whereby
you
plainly
unsay
all
that
here
you
say
of
believers
infants
faith
,
and
holiness
,
for
if
it
be
so
that
the
discovery
of
these
habits
is
only
a
posteriore
,
i.
e.
by
the
fruits
,
exercises
,
and
acts
,
and
that
Infants
have
not
these
,
then
how
I
trow
have
you
the
discovery
of
it
at
all
,
before
the
season
,
that
these
habits
are
in
them
?
yet
such
is
your
shameless
inconsiderateness
,
and
custome
of
contradicting
your
selves
,
that
you
pretend
to
a
discovery
of
it
so
farr
as
to
attempt
here
the
discovery
of
it
to
the
world
:
will
you
allwaies
feed
the
world
thus
with
your
own
groundless
fancies
,
and
fashion
it
in
religion
according
to
your
own
careless
conception
?
will
you
alwaies
affirm
things
so
to
be
,
and
venture
to
make
them
known
,
and
yet
confess
they
cannot
be
known
too
?
O
curas
hominum
o
quantum
est
in
rebus
mane
!
Secondly
,
pray
tell
me
how
this
holiness
,
which
you
assert
to
be
in
believers
infants
whereby
you
would
make
it
appear
that
they
have
the
spirit
,
doth
appear
any
more
to
be
in
them
then
the
spirit
it self
;
are
they
not
both
a
like
dark
to
us
,
and
unapparent
?
yet
you
profess
to
prove
the
one
of
these
by
the
other
thus
,
they
have
holyness
therefore
the
spirit
,
and
if
to
one
querying
,
how
you
know
they
have
holiness
?
you
should
say
thus
they
have
the
spirit
,
therefore
holyness
,
't
were
a
proof
no
more
impregnant
then
the
other
,
for
you
could
do
more
then
leave
the
people
,
whose
blind
guides
you
are
,
as
much
in
the
dark
as
before
,
by
this
,
and
by
that
I
am
sure
you
do
no
less
:
when
men
fall
to
proving
(
as
you
have
done
hitherto
all
along
in
your
Disputation
)
things
undiscernable
by
things
as
undiscernable
as
the
other
,
and
things
that
appear
not
at
all
,
by
things
that
appear
no
more
at
all
then
those
they
would
make
to
appear
by
them
,
Nescio
an
anticyram
ratio
illis
destinet
omnem
.
Thirdly
,
I
pray
tell
me
how
this
holiness
appears
to
be
in
believers
infants
whom
thereupon
you
would
have
to
be
baptized
,
more
then
in
unbelievers
infants
whom
(
though
in
your
practise
you
promiscuously
admit
them
with
the
other
yet
)
in
your
proofs
you
except
from
your
baptism
?
is
there
any
more
Specimen
or
shew
of
holiness
in
them
then
in
these
?
the
best
spectacles
that
ever
I
beheld
with
,
could
never
behold
it
;
Is
there
any
more
capableness
of
such
an
Infusion
of
holiness
,
or
of
having
such
an
habit
infused
?
Is
there
any
experience
of
it
when
they
come
to
years
that
the
infants
of
believers
had
this
holiness
in
their
infancy
and
unbelievers
infants
had
not
?
if
so
,
how
is
it
that
when
they
are
grown
,
the
children
of
unbelievers
have
holiness
very
often
,
when
as
oft
the
other
prove
wicked
,
and
have
not
?
(
have
a
care
of
your
shinnes
(
good
now
)
by
all
means
)
do
the
children
of
believers
fall
from
it
?
is
there
any
promise
of
God
,
whereby
he
stands
ingaged
to
infuse
holiness
into
these
infants
in
infancy
,
when
he
will
not
infuse
it
into
the
other
?
and
if
so
,
how
it
is
it
that
we
must
necessarily
hold
(
for
so
you
say
your
own
selves
in
your
Review
p.
18.
)
that
God
is
not
bound
(
for
if
he
hath
promised
it
as
you
say
he
hath
Acts
2.
then
he
is
bound
)
to
work
it
in
all
the
children
of
Christian
parents
,
nor
barred
from
working
it
in
any
of
the
children
of
infidels
?
Is
there
any
promptness
to
acts
of
holiness
,
whence
only
you
can
clearly
argue
ad
positionem
habitus
,
in
that
infancy
in
which
you
sprinkle
them
,
in
believers
infants
than
in
the
other
?
all
your
skill
in
Physiogmony
can
never
find
it
:
or
can
you
argue
ad
negationem
habitus
,
to
no
holiness
in
an
infidels
infant
more
then
in
anothers
?
your
very
selves
acknowledge
you
cannot
:
if
not
,
why
more
I
wonder
ad
negationem
spiritus
?
why
more
ad
negationem
baptismi
?
why
more
ad
negationem
nugationis
istius
vestrae
,
viz.
your
trivial
new
way
,
or
rather
no
way
of
baptism
?
to
which
if
it
were
baptism
indeed
,
you
must
admit
,
if
not
all
,
then
not
at
all
in
time
of
infancy
,
or
else
your
absurdities
are
unsuffrable
,
Sirs
suffer
me
to
come
cross
to
you
,
and
hit
you
home
with
your
own
cross
interrogatory
p.
18.
are
those
infants
of
infidels
,
between
whom
,
and
those
of
believers
,
you
objectors
will
admit
no
comparison
,
inclinable
to
acts
of
holiness
?
or
not
?
if
the
former
,
it
presupposes
then
that
infidels
infants
have
the
habit
also
as
much
as
the
other
,
and
so
the
working
in
them
,
and
those
born
of
believing
parents
may
be
one
,
and
so
their
holiness
,
and
faith
,
and
spiritualness
,
and
baptism
be
one
too
,
which
all
your
Disputation
doth
deny
;
if
the
latter
,
I
freely
confess
these
are
not
inclinable
,
nor
yet
the
other
neither
.
These
premised
the
Answer
is
in
your
own
very
words
pag.
18.
That
unless
it
could
be
certainly
presumed
what
children
have
the
habit
,
i.
e.
of
faith
,
holiness
,
what
have
not
,
the
working
of
the
spirit
is
not
known
to
us
,
he
is
neither
bound
nor
barr'd
there
can
be
no
conclusion
made
,
and
therefore
Quis
nisi
mentis
inops
&c.
how
justly
may
they
be
concluded
by
themselves
,
as
well
as
by
others
,
to
have
hand
plus
cerebri
quam
cimax
sanguinis
,
and
no
more
understanding
then
those
whose
right
eye
is
utterly
darkned
,
who
premising
these
sentences
themselves
,
do
for
all
that
make
this
conclusion
,
viz.
that
these
infants
have
faith
,
Holiness
,
the
Spirit
,
and
thereby
right
to
baptism
above
all
others
.
Or
secondly
Sirs
do
ye
mean
by
it
some
Negative
holiness
,
consisting
in
their
being
without
sin
,
and
having
yet
no
wickedness
,
and
prophanness
,
the
thing
,
which
(
and
more
properly
by
farr
)
you
stile
innocency
in
the
next
words
?
though
yet
o
curious
criss-cross
you
will
not
hold
them
guiltless
neither
:
if
so
,
for
my
part
I
give
you
in
my
assent
to
it
,
that
infants
are
innocent
,
but
I
cannot
help
it
if
it
do
you
no
good
in
your
cause
,
for
first
are
infants
of
believers
any
more
innocent
in
time
of
infancie
then
the
rest
?
how
so
?
not
by
birth
,
for
they
are
all
alike
born
in
sin
,
secundum
●e
,
not
in
life
,
for
it
cannot
appear
that
the
one
have
more
blurr'd
themselves
,
or
barr'd
themselves
by
any
actual
sin
from
baptism
(
if
innocency
be
that
which
intitles
to
it
)
then
the
other
But
secondly
to
say
the
truth
Sirs
so
far
is
baptism
from
being
intailed
to
innocents
,
and
holy
ones
only
,
as
their
only
right
,
that
it
belongs
rather
only
unto
sinners
,
for
though
Christ
for
examples
sake
,
and
for
other
ends
,
submitted
to
it
,
who
yet
had
no
sin
of
his
own
,
but
he
had
ours
by
imputation
,
yet
the
most
proper
use
of
it
to
all
else
that
submit
is
to
signifie
the
remission
of
their
sins
Mat.
3.6
.
Luk.
3.3
Act.
2.38
.
Act.
22.16
.
If
believers
infants
therefore
be
so
righteous
,
holy
,
i.
e.
innocent
,
&c.
as
you
make
them
,
and
I
dare
not
deny
but
that
they
are
,
nor
dare
I
saie
otherwise
for
the
world
of
other
infants
in
infancie
,
having
more
charity
than
your
selves
,
even
so
much
as
to
presume
unumquemque
bonum
nisi
constet
de
malo
,
they
are
so
little
inrighted
to
baptism
thereupon
,
that
till
they
sin
they
are
much
rather
exempted
from
it
:
for
if
baptism
be
a
sign
to
signifie
to
him
who
submits
to
it
,
the
remission
of
his
sinnes
in
plurali
,
(
as
Acts
2.38
.
and
in
all
other
places
it
seems
to
be
)
then
it
s
utterly
usless
to
such
(
and
therefore
to
infants
)
as
,
being
yet
under
no
Commission
of
sinnes
,
need
yet
no
sign
of
Remission
of
them
.
Secondly
.
Matrimonial
holiness
I
call
that
,
which
arises
from
the
conjugation
of
two
viz
,
one
man
and
one
woman
only
into
one
flesh
,
according
to
Gods
holy
ordinance
and
institution
;
the
subject
of
which
holiness
is
not
onely
marriage
it self
,
and
the
marriage
bed
,
which
is
said
to
be
honourable
among
all
men
,
and
undefiled
,
or
which
is
all
one
,
to
be
holy
,
Heb.
13.4
.
but
also
the
married
persons
of
what
rank
,
quality
,
religion
soever
,
when
once
come
into
that
conjugall
relation
,
whether
both
or
either
or
neither
of
them
be
believers
;
and
the
seed
or
infants
that
are
born
of
them
in
that
condition
,
which
are
called
by
God
himself
,
Mal.
2.15
.
a
seed
of
his
own
seeking
,
a
godly
seed
,
or
seed
of
God
,
which
he
owns
as
truly
,
lawfully
,
honestly
,
holily
begotten
,
according
to
his
own
holy
appointment
,
and
not
basely
,
beastly
,
trecherously
,
adulterously
,
nor
corruptly
,
as
those
are
which
are
not
begotten
in
the
bed
.
Opposite
to
this
holiness
,
these
holy
ones
(
I
mean
the
married
couples
,
and
their
holy
seed
)
are
all
the
lusts
of
concupisence
,
objected
on
strange
flesh
;
uncleanness
,
1
Thess.
4.7
.
adultery
,
fornication
,
and
unclean
agents
,
i.
e.
adulterers
;
and
the
unclean
issues
of
the
adulterous
bed
,
viz
,
the
adulterous
brood
,
or
the
seed
of
the
adulterer
and
the
whore
Isa.
57.3
.
This
kind
of
holiness
I
dare
say
you
do
not
mean
,
yea
the
most
of
you
will
hardly
be
perswaded
that
there
's
any
such
kind
of
holiness
at
all
,
or
if
you
be
it
makes
nothing
for
your
purpose
,
for
what
if
infants
of
believing
parents
be
(
as
infants
of
unbelieving
parents
also
are
,
when
begotten
in
lawfull
wedlock
)
holy
in
such
a
sense
,
doth
this
tend
at
all
to
prove
them
to
have
the
holy
spirit
,
which
is
the
thing
in
hand
?
yet
this
even
this
,
and
no
other
is
all
the
holiness
meant
by
Paul
1
Cor.
7.14
.
where
he
saith
,
else
were
your
children
unclean
,
but
now
are
they
holy
,
that
very
place
which
your selves
so
often
send
us
to
,
for
proof
thereof
,
when
we
deny
your
Antecedent
in
this
consequence
,
viz.
Infants
of
believers
are
holy
,
therefore
to
be
baptized
:
This
that
I
say
as
't
is
not
deni'd
(
to
my
knowledge
)
by
some
that
are
for
infants
baptism
,
so
is
it
most
undeniable
to
any
that
will
but
plainly
and
impartially
consider
the
direct
drift
of
the
Apostle
in
the
verse
,
which
is
not
any
such
matter
as
to
shew
that
there
's
such
a
sanctity
in
the
unbelieving
husband
,
or
wife
of
believing
yoke-fellows
(
for
these
are
there
said
to
be
holy
as
well
as
the
children
,
with
the
same
holiness
)
and
in
their
children
also
,
as
inrolles
them
all
,
viz.
the
unbelieving
parties
,
and
the
children
,
as
well
as
the
believing
parties
in
the
Covenant
of
grace
,
or
in
any
such
outward
Church
covenant
,
as
inrights
them
to
baptism
,
membership
and
fellowship
in
the
Congregation
,
but
to
shew
such
a
sanctity
or
holiness
,
as
clears
both
their
conjunctions
,
and
conceptions
to
be
pure
and
guiltless
,
such
as
frees
their
bed
from
the
account
of
baseness
,
and
their
brood
from
the
account
of
bastardy
,
both
which
in
the
sight
of
God
and
men
would
else
be
unholy
,
i.
e.
utterly
unlawful
and
unclean
:
his
scope
is
(
I
say
)
to
convince
them
of
the
lawfulness
of
that
state
,
i.
e.
of
a
believer
and
unbelievers
being
man
and
wife
together
,
by
the
lawfulness
of
the
seed
that
proceeds
from
them
,
and
by
both
these
not
onely
of
the
liberty
and
legality
,
but
the
duty
also
of
their
continuance
together
in
that
civil
marriage
relation
,
notwithstanding
their
different
religion
,
as
well
as
if
they
were
in
Religion
one
and
the
same
:
The
Corinthians
had
written
to
him
(
it
seems
verse
1
)
about
many
cases
;
wherein
they
were
scrupled
,
and
among
the
rest
about
this
,
viz.
whether
a
husband
or
wife
comming
into
the
faith
,
and
leaving
their
yoke-fellows
still
in
unbelief
;
might
lawfully
own
and
cleave
to
them
still
,
as
their
true
and
lawful
yoke-fellows
,
as
before
they
did
,
when
they
were
both
in
unbelief
,
or
as
they
may
one
to
another
that
are
both
in
the
faith
,
or
whether
they
must
not
rather
leave
them
now
,
and
disown
them
as
to
that
old
capacity
,
because
of
this
spiritual
difference
that
now
was
between
them
,
in
answer
to
which
he
tells
them
,
that
by
all
means
if
the
unbelieving
parties
will
be
pleased
still
to
abide
with
them
,
as
before
,
the
believing
parties
must
not
depart
,
nor
put
away
;
and
to
satisfie
them
further
in
so
doing
,
he
renders
them
this
good
reason
,
viz.
for
the
unbelieving
wife
is
sanctified
in
,
or
to
the
husband
,
and
the
unbelieving
husband
to
the
wife
,
which
is
as
much
as
if
he
had
said
,
you
are
as
true
man
and
wife
in
the
account
of
God
as
before
,
your
marriage
is
an
honourable
,
your
bed
as
undefiled
as
before
,
your
unbelieving
husband
or
wife
sanctified
as
a
lawful
companion
to
you
as
well
as
before
,
your
living
and
lying
together
is
as
holy
,
and
unblameable
in
the
eyes
of
God
as
before
,
and
to
put
this
more
out
of
doubt
yet
,
least
any
should
remain
unresolved
,
he
minds
them
further
by
another
argument
(
ab
absurdo
)
the
absurdity
which
they
it
seems
were
too
inconsiderate
of
,
that
would
follow
upon
it
,
if
this
were
not
so
,
for
else
(
saith
he
)
your
children
are
unclean
;
else
(
that
is
)
if
you
deny
your selves
in
this
case
of
different
Religion
to
be
lawful
man
and
wife
together
,
you
heed
not
(
for
wise
men
do
not
at
all
times
see
the
ill
consequences
of
things
at
present
,
as
Mr.
Tombes
well
observes
,
and
as
stark
m●d
as
Mr.
Baxter
saies
page
87.
of
his
Baby-book
the
Corinthians
were
,
if
they
did
not
mind
this
)
you
heed
not
what
mad
work
you
will
make
by
so
doing
,
hereby
you
will
deny
your
children
to
be
a
lawfull
issue
;
you
will
bring
the
blame
of
baseness
upon
your
begettings
,
and
the
blot
of
bastardy
upon
your
off-spring
;
for
all
men
know
(
though
at
all
times
it
may
not
come
into
their
minds
,
nor
then
possibly
when
ther
's
most
need
it
should
)
that
by
the
same
reason
that
the
parents
are
not
holy
in
their
coming
together
,
nor
sanctified
one
to
another
by
the
ordinance
of
God
,
viz.
true
and
lawful
matrimony
,
the
babes
begotten
and
born
of
them
,
cannot
be
that
godly
seed
,
Mal.
2.15
:
but
must
be
base
born
and
unclean
,
and
this
the
Apostle
here
hints
unto
them
in
this
clause
,
else
were
you
children
unclean
,
thereby
evincing
or
evidencing
to
them
,
who
doubted
of
it
,
the
warrantableness
of
their
abode
in
their
marriage
contract
:
but
now
saith
he
,
i.
e.
though
you
are
one
in
the
faith
,
and
the
other
in
unbelief
,
yet
your
children
are
holy
;
and
honestly
born
for
all
that
(
as
else
they
could
not
)
and
you
consequently
holy
pure
,
and
honest
in
your
communion
.
And
here
I
cannot
but
note
by
the
way
how
egregiously
Mr.
Baxter
pedles
in
a
long
prate
to
Mr
,
Tombes
page
86
,
87.
about
an
impossibility
of
the
Corinthians
knowing
their
seed
to
be
legitimate
,
and
yet
doubting
their
marriage
to
be
unlawful
,
whereas
they
might
in
general
know
it
,
and
yet
in
special
at
this
time
not
be
so
serious
in
considering
it
;
and
how
impossible
it
was
for
Paul
rationally
to
argue
from
the
effect
to
the
cause
,
so
as
to
go
about
to
convince
them
of
the
lawfulness
of
their
marriage
,
by
a
consideration
of
the
lawfulness
of
their
seed
,
which
flowes
from
lawful
marriage
,
and
is
a
consequent
,
of
which
that
is
the
cause
:
whereas
in
cognitione
(
praesertim
confusà
)
effectus
sunt
priores
causis
:
in
order
to
such
knowledge
as
the
Apostle
seeks
here
to
beget
them
to
,
which
was
but
as
it
were
a
certain
remembrance
of
what
they
might
have
easily
gathered
of
themselves
,
had
they
not
been
so
forgetfull
as
to
need
a
memorandum
,
't
is
not
irrational
to
clear
the
cause
by
the
effect
,
as
to
say
there
's
smoak
,
therefore
there
's
fire
,
yet
the
fire
is
the
cause
of
the
smoak
,
these
infants
are
no
bastards
,
but
legitimate
,
therfore
their
parents
were
married
is
the
very
same
.
This
therefore
I
say
again
is
all
the
holiness
here
intended
.
As
for
that
federall
holiness
you
fiddle
men
in
the
ear
with
as
the
only
holiness
here
aim'd
at
,
I
confess
I
once
rawly
uttered
it
in
discourse
my self
,
when
being
a
sprinkler
of
infants
(
as
you
are
)
and
as
stiff
a
stickler
for
that
practise
as
the
blindest
●mong
you
,
I
was
made
choise
of
to
defend
it
against
the
Baptists
,
who
not
by
force
of
Armes
(
as
the
Priest-hood
once
did
)
but
by
force
of
Arguments
at
last
overcame
me
to-their
way
,
but
as
I
was
then
pretty
well
faulted
for
fastening
such
false
constructions
as
of
a
faederal
holiness
on
that
place
,
so
upon
a
more
serious
search
into
its
sense
,
I
have
found
it
my self
so
faulty
,
that
if
I
had
said
a
fiddlestick
holiness
,
it
had
been
but
somewhat
more
ridiculous
,
so
far
is
Paul
from
dilating
on
any
such
kind
of
holiness
in
that
Scripture
,
where
to
convince
them
of
a
meer
civil
sanctity
,
and
to
shew
that
different
Religion
destroies
not
any
civil
relation
is
verily
the
very
utmost
of
his
errand
.
To
inculcate
this
yet
a
little
more
upon
you
,
let
me
press
you
to
lay
to
heart
these
few
considerations
.
First
that
,
as
here
in
this
fourteenth
verse
he
shews
that
the
civill
relation
,
or
inst●●utive
holiness
of
the
state
between
man
and
wife
is
not
nullified
by
a
difference
about
the
faith
,
so
but
that
they
may
abide
together
therein
,
though
one
be
a
believer
,
and
the
other
an
infidel
,
without
any
sin
or
guilt
contracted
to
the
believer
by
such
continuance
in
their
contract
,
so
in
the
following
verses
he
shews
that
the
civil
relation
,
or
civil
sanctity
of
the
State
between
Master
and
Servant
is
not
nullified
thereby
,
so
but
that
they
may
lawfully
live
together
in
that
state
,
though
the
Servant
should
be
a
believer
,
and
the
Master
an
infidel
;
or
the
Master
a
believer
and
the
Servant
an
Infidel
ve.
21.
art
thou
called
being
a
Servant
,
i.
e.
to
an
unbelieving
master
,
care
not
for
it
,
i.
e.
distract
not
thy self
about
it
,
scruple
it
not
solicitously
,
as
if
it
were
an
unholy
,
unclean
,
unlawfull
,
or
sinfull
state
for
thee
to
remain
in
,
for
v.
22.
he
that
is
called
in
the
Lord
,
i.
e.
to
the
faith
being
a
Servant
,
i.
e.
in
bondage
to
a
Master
not
yet
called
,
is
Christs
free
man
,
i.
e.
acceptable
to
Christ
,
even
in
that
state
and
relation
to
such
a
Master
as
before
;
and
in
the
favour
of
Christ
,
as
also
he
that
is
called
being
free
,
or
a
Master
himself
is
Christs
servant
,
i.
e.
one
whom
he
owns
for
his
,
accepts
and
justifies
,
though
happily
he
may
be
by
covenant
in
relation
still
to
unbelieving
servants
,
he
is
holy
,
honorable
,
and
undefiled
in
his
state
as
a
Master
,
and
that
by
virtue
of
the
Ordinance
of
Christ
,
who
hath
sanctified
that
condition
and
relation
of
Master
,
and
Servant
to
each
other
,
as
holy
for
them
to
abide
in
together
,
though
in
Morall
respects
the
person
of
one
of
them
may
be
holy
,
and
the
other
wicked
.
The
very
like
to
which
Pauls
hints
in
his
exhortation
to
servants
,
even
of
unbelieving
masters
,
1
Tim.
6.1
.
where
he
bids
believing
servants
that
are
under
the
yoke
,
though
to
unbeliving
Masters
(
for
in
that
he
saies
&
they
that
have
believing
Masters
in
v.
2
▪
it
argues
that
he
means
such
as
have
non-believing
Masters
in
the
first
)
That
they
should
count
them
worthy
of
all
honor
because
they
are
their
masters
still
,
by
the
ordinance
of
God
that
hath
set
and
sanctified
them
in
their
place
and
station
as
honorable
and
holy
,
though
in
their
persons
and
practise
they
may
be
contemptible
,
vile
,
and
ungodly
;
the
like
he
saies
to
Christians
concerning
civil
Magistrates
,
though
infidels
,
Rom.
13.
that
being
ordained
of
God
and
sanctified
,
or
set
apart
as
his
Ministers
for
civil
good
,
they
are
to
have
a
reverend
,
honorable
,
and
even
holy
estimation
of
them
in
their
hearts
,
and
to
abide
in
their
subjection
to
them
in
matters
civilly
righteous
,
even
for
conscience
sake
.
The
like
he
saies
to
children
that
are
in
the
faith
(
I
mean
not
infants
,
for
the
Scripture
was
not
penn'd
to
such
)
concerning
their
parents
,
whom
,
as
they
are
their
parents
,
they
are
to
honor
as
those
,
who
are
by
right
of
Divine
institution
under
a
stamp
of
holiness
,
and
civil
sanction
towards
them
as
Superiors
to
be
respected
in
that
Relation
,
whether
they
be
believing
parents
yea
or
no
:
for
believing
children
such
as
are
written
to
in
Pauls
Epistles
Ephes.
6.1
.
2
Col.
3.20
.
may
and
oft
have
ungodly
parents
,
as
well
as
believing
parents
ungodly
children
,
or
believing
husbands
and
wives
ungodly
yoak
fellowes
,
yet
alwaies
to
be
owned
in
the
Relations
,
as
husbands
,
wives
,
parents
,
children
still
;
thus
we
see
that
persons
may
be
vile
,
and
so
far
to
be
contemned
Psal.
15.4
.
yet
holy
,
pure
and
honorable
in
their
capacities
,
and
so
far
to
be
so
accounted
on
,
they
may
be
unsanctified
in
their
hearts
,
and
lives
,
and
yet
be
invested
with
such
a
civil
sanctity
by
a
dint
of
Divine
imposition
,
and
institution
as
may
denominate
them
severally
sanctified
in
their
stations
,
and
naturall
or
civill
places
of
Relation
,
thus
Magistracy
and
Subjection
,
Mastership
,
and
Servitude
,
Mariage
,
and
Propagation
of
mankind
in
that
way
being
all
holy
Ordinances
of
God
,
all
sanctified
by
his
word
and
stamp
upon
them
as
honorable
,
and
undefiled
States
and
waies
,
to
be
and
abide
in
,
persons
may
be
unworthy
,
unclean
,
unsanctified
in
their
manners
,
and
yet
be
holy
,
honorable
,
sanctified
,
true
legitimate
Magistrates
,
sanctified
subjects
,
sanctified
Masters
,
sanctified
servants
,
sanctified
wives
,
sanctified
parents
,
sanctified
children
,
so
as
to
be
according
to
their
several
capacities
reverenced
,
submitted
to
,
served
,
protected
,
provided
for
,
used
,
own'd
,
lawful
to
be
continued
with
each
by
other
(
fide
&
infidelitate
non
obstante
)
without
respect
to
religion
,
yea
though
the
Relata
,
Pura
Masters
,
and
husbands
,
&c.
be
unbelievers
,
and
the
Corr●lata
,
viz.
servants
,
wives
,
be
believers
in
the
height
.
This
to
resolve
the
Corinthians
in
,
who
might
possibly
,
and
very
easily
be
gravell'd
herein
,
specially
considering
how
that
under
the
law
,
where
the
dispensations
indeed
were
different
from
the
Gospels
,
they
were
commanded
to
put
away
their
wives
,
is
the
down-right
,
and
onely
business
,
and
design
of
the
Apostle
in
the
fourteenth
and
following
verses
,
where
besides
his
direction
in
particular
,
in
this
difference
of
faith
and
unbelief
,
when
it
falls
out
between
man
and
wife
,
Master
and
servant
,
which
two
he
instanceth
in
only
in
this
chapter
,
he
gives
a
general
direction
to
all
sorts
of
persons
in
every
condition
,
quality
,
capacity
,
rank
,
or
relation
,
to
abide
therein
,
if
they
please
,
as
sanctified
and
holy
,
i.
e.
by
civil
sanction
to
abide
in
,
in
these
words
verse
17.
viz.
But
as
God
hath
distributed
to
every
man
,
as
the
Lord
hath
called
every
one
so
let
him
walk
,
and
so
ordain
I
in
all
Churches
,
and
also
in
these
v.
20.
Let
every
man
abide
in
the
same
calling
wherein
he
was
called
.
The
Sanctification
therefore
or
holiness
here
talkt
on
is
only
civil
sanction
,
as
to
men
,
wives
,
and
their
children
,
a
holiness
only
Matrimonial
,
and
not
a
faederal
or
Covenant
holiness
(
as
you
dream
)
unless
instead
of
the
holiness
of
Gods
Covenant
,
you
mean
the
faederall
holiness
,
or
holiness
of
the
mariage
Covenant
,
or
any
civil
covenant
,
or
tie
between
superiours
in
relation
,
and
their
subjects
,
which
all
indeed
,
when
once
solemnly
contracted
,
and
entred
are
also
Gods
ordinance
,
Gods
Covenant
,
which
he
owns
,
and
will
most
severely
punish
the
pollution
of
,
therefore
as
the
Harlot
that
deals
treacherously
with
her
husband
is
said
Prov.
2.17
.
to
forget
the
Covenant
of
her
God
,
i.
e.
the
marriage
contract
;
and
the
Covenant
where
by
the
man
and
wife
are
one
is
said
to
be
of
Gods
making
Mal.
3.14.15
.
so
God
threatning
Iudah
for
her
whoredomes
most
terribly
,
Ezek.
16.38
.
saies
he
will
judge
her
,
as
women
that
break
wedlock
and
shed
bloud
are
judged
;
so
likewise
did
he
plague
Zedekiah
when
in
the
capacity
of
a
Prince
,
he
covenanted
to
give
liberty
to
his
Servants
,
but
did
not
Ier.
34.18
.
so
when
in
the
capacity
of
a
Servant
to
Nabuchadnezzar
that
set
him
up
,
he
covenanted
and
sware
allegiance
to
him
,
but
sleighted
his
covenant
and
brake
it
,
which
God
calls
his
own
oath
and
covenant
,
the
breach
of
which
he
would
recompence
on
his
head
,
Ezechiel
chap.
17.
verse
16.
17
,
18
,
19.
Secondly
,
let
it
be
considered
that
the
holiness
and
sanctification
here
meant
,
and
mentioned
what
ere
it
is
,
is
said
to
be
in
the
unbelieving
parent
,
whether
husband
or
wife
,
as
well
as
in
the
children
,
and
therefore
it
cannot
be
your
faederall
or
outward
Church-covenant
holiness
,
i.
e.
such
a
holines
;
as
intitles
to
baptism
,
and
intailes
Church-membership
,
Church
priviledges
,
and
Ordinances
,
to
the
subjects
to
whom
it
is
predicated
,
sith
the
unbelieving
husband
and
wife
are
denominated
by
it
too
,
for
as
of
the
children
it
is
said
they
are
holy
,
so
of
the
non-believing
yoke-fellows
it
is
said
they
are
sanctified
,
between
which
there
is
no
more
difference
then
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
seem
to
me
but
a
Hendiadis
,
or
double
expression
of
the
same
thing
,
and
not
more
unlike
then
two
6
pences
,
and
a
shilling
;
and
will
not
this
absurdity
ensue
,
which
I
dare
say
you
will
evade
if
you
can
,
if
the
holiness
be
such
as
you
say
,
viz.
that
the
unbelieving
husbands
and
wives
must
be
baptized
and
inchurched
also
upon
their
yoke-fellowes
faith
,
being
sanctified
thereby
as
well
as
the
In●ants
?
therefore
is
it
not
rather
think
you
a
Civil
and
Matrimonial
then
an
Ecclesiastical
,
&
faederall
sanctity
?
Your
usual
evasion
is
this
.
Babist
.
The
Parents
are
sanctified
by
the
faith
one
of
the
other
,
not
so
as
to
be
in
covenant
themselves
by
their
sanctification
,
nor
yet
so
as
to
be
baptized
thereupon
,
but
they
are
sanctified
as
a
holy
root
,
so
as
to
bring
forth
a
holy
issue
,
that
hath
,
by
vertue
of
its
holiness
,
a
right
to
the
Church
Covenant
and
Baptism
.
Baptist.
Then
it
seems
the
unbeliever
is
with
you
a
holy
root
as
well
as
the
other
,
and
gives
holiness
to
the
child
,
and
makes
it
holy
as
well
as
the
other
parent
,
yea
so
holy
,
that
by
that
concurrence
the
child
is
in
covenant
and
to
be
baptized
.
First
,
do
you
not
say
somtimes
that
the
child
hath
its
holiness
from
the
believing
party
onely
,
as
if
there
were
no
influence
passing
from
the
unbeliever
towards
its
holiness
?
why
then
do
you
say
sometimes
again
,
that
from
a
holiness
which
is
in
both
they
are
co-contributers
of
holiness
to
the
Infant
?
which
of
the
two
is
most
undoubtedly
true
,
for
the
holiness
what
ever
t
is
is
such
(
and
such
it
could
not
be
if
it
were
any
but
Matrimonial
)
as
is
in
,
and
equally
flowes
from
the
unbelieving
parent
,
as
much
as
the
believing
to
the
infant
.
Secondly
,
if
the
Root
be
holy
are
not
the
branches
so
;
and
if
the
branches
be
holy
is
not
the
root
at
least
as
,
if
not
more
so
,
in
the
same
sence
,
with
the
holiness
of
the
same
kind
,
which
it
conveyeth
to
the
branches
?
and
if
so
,
then
must
not
this
unbelieving
parent
being
a
Root
,
have
the
same
kind
of
holiness
the
child
hath
?
is
he
not
as
holy
as
the
child
is
,
and
so
as
capable
of
being
baptized
,
and
in
covenant
thereby
?
sith
you
all
agree
that
Nil
dat
quod
in
se
non
ha●●●
,
and
Quodcunque
efficit
tale
(
id
est
)
propriè
,
est
magis
tale
,
whatever
is
a
proper
efficient
to
make
another
so
,
or
so
,
must
be
more
so
it self
,
so
that
if
the
unbelivnig
parent
be
as
holy
,
with
your
very
covenant
holiness
it self
,
as
his
child
,
must
he
not
as
well
by
vertue
thereof
be
admitted
to
the
same
priviledges
?
having
though
no
more
faith
then
his
child
,
yet
somewhat
else
,
viz.
That
holiness
that
with
you
intitles
to
baptism
,
yea
it
is
more
eminently
in
him
than
the
other
:
either
therefore
deny
those
old
received
Axiomes
,
and
that
I
think
you
need
not
do
,
for
they
are
truths
,
or
else
deny
that
which
is
so
commonly
asserted
by
you
,
viz.
that
the
unbelieving
parents
are
sanctified
,
so
as
to
be
holy
Roots
to
their
children
by
the
faith
of
their
believing
yoke-fellows
,
as
well
as
the
believing
yoke-fellows
are
by
their
own
,
and
this
you
will
be
very
loath
to
do
,
for
you
will
hardly
coin
such
a
handsome
shift
as
that
is
in
hast
again
,
if
you
let
it
go
,
or
else
deny
that
the
unbelieving
husband
and
wife
is
sanctified
or
holy
at
all
,
but
that
you
cannot
do
for
the
text
saith
they
are
hallowed
as
well
,
and
in
the
same
sense
as
their
children
and
believing
companions
are
,
in
being
married
to
them
,
what
sense
soever
that
is
,
or
else
grant
us
they
are
holy
with
the
holiness
we
stand
for
,
as
that
onely
which
is
meant
in
this
place
,
viz.
Legitimacy
,
freedome
from
the
least
tincture
of
uncleanness
,
and
baseness
in
their
cohabitations
,
generations
,
and
issue
,
and
this
I
believe
you
must
do
when
all
is
done
;
but
then
you
lose
such
a
supporter
of
your
practise
,
that
let
go
one
more
,
viz.
Act.
2.38.39
.
which
must
be
handled
also
hereafter
;
and
Iachin
and
Boaz
,
the
two
prime
pillars
that
stand
by
the
entry
into
your
Temple
,
i.
e.
Infants
sprinkling
,
which
is
your
entring
ordinance
,
will
be
removed
,
a
matter
of
no
small
tendency
to
its
ruin
,
or
else
le
ts
see
in
you
rejoinder
,
for
I
put
these
things
upon
you
by
way
of
quaere
,
expecting
to
see
(
if
by
silence
you
give
not
the
cause
)
how
well
you
will
distinguish
your selves
out
of
the
briars
,
which
your
opinion
upon
the
place
brings
you
into
,
and
how
well
you
will
wind
your selves
out
of
those
many
absurdities
which
you
are
led
aside
into
from
the
way
of
truth
,
by
the
extravagancies
and
cunning
concavities
of
your
crooked
logick
lane
.
Thirdly
,
let
it
be
considered
that
the
holiness
here
predicated
of
the
unbelieving
parent
and
the
children
,
is
not
such
as
is
the
result
of
the
faith
,
and
faederal
holiness
of
the
believing
parent
,
(
as
is
so
frequently
asserted
among
you
)
but
of
the
marriage
Covenant
,
which
being
holy
by
institution
,
and
honourable
among
all
,
and
undefiled
,
gives
the
denomination
of
civil
sanctity
to
the
unbelieving
couple
and
their
seed
,
as
to
a
couple
of
believers
,
and
their
seed
,
as
also
the
denomination
of
honourable
in
an
unbelieving
magistrate
and
master
arises
,
not
from
any
praise
worthy
qualification
in
their
persons
,
much
less
in
the
persons
of
the
Correllatives
,
as
you
say
the
holinesse
of
the
unbeliever
doth
from
the
faith
of
the
believer
,
but
from
Divine
ordination
which
constitutes
them
as
holy
in
their
places
,
this
will
be
evident
,
First
,
if
you
consider
the
manner
of
speech
here
used
by
the
Apostle
,
who
saies
,
not
the
unbeliever
is
sanctified
in
the
believing
wife
,
and
believing
husband
but
in
the
wife
,
and
in
the
husband
,
i.
e.
in
her
being
his
wife
,
and
his
being
her
husband
,
and
howbeit
its
true
,
which
is
commonly
return'd
to
this
,
viz.
that
't
is
the
believing
wife
of
the
unbelieving
husband
,
and
the
believing
husband
of
the
unbelieving
wife
,
when
the
marriage
is
between
believers
and
unbelievers
,
yet
the
believing
party
is
not
here
preferred
before
the
unbelieving
parent
,
as
to
the
conferring
of
this
holinesse
upon
the
issue
,
but
they
are
said
to
be
both
,
and
that
by
your selves
,
who
confesse
they
jointly
make
one
holy
root
,
equall
in
this
influence
,
and
are
sanctified
,
not
one
by
the
faith
of
the
other
,
as
you
suppose
the
unbeliever
to
be
by
the
faith
of
the
believer
,
but
both
by
the
ordinance
of
God
,
viz.
their
marriage
each
of
other
,
so
that
they
both
alike
do
sanctifie
the
issue
.
Secondly
,
if
you
consider
the
true
genuine
proper
direct
tendency
and
weight
of
this
Relative
particle
[
else
]
which
if
you
allow
it
a
right
reference
,
relates
not
to
the
faith
or
believing
of
either
,
but
to
their
being
true
man
and
wife
,
to
the
lawful
wedlock
of
them
both
;
for
that
which
is
the
ground
of
your
error
about
this
place
is
the
forcing
of
this
particle
[
else
]
the
wrong
way
,
for
Else
,
i.
e.
(
say
you
)
if
one
of
the
parents
be
not
a
believer
,
then
the
children
are
unclean
,
wheras
the
sense
of
it
runs
thus
,
vix
.
else
i.
e.
if
you
be
not
holy
in
your
copulations
,
if
you
be
not
sanctified
one
in
,
to
,
and
by
the
other
as
lawful
man
and
wife
,
by
your
union
formerly
contracted
,
notwithstanding
your
now
disunion
in
Religion
,
then
your
children
are
unclean
,
and
this
is
truth
,
for
so
the
children
are
in
this
civil
sense
,
if
begotten
,
and
born
out
of
matrimony
,
whether
the
parents
be
believers
or
no
,
bu●
the
other
is
not
truth
,
for
whether
both
or
but
one
or
none
of
the
parents
believe
,
the
infants
for
that
cause
alone
,
and
without
respect
to
matrimony
,
are
in
no
sense
ere
the
more
holy
or
unclean
.
Thirdly
,
and
this
will
yet
appear
more
plainly
,
if
you
consider
that
faith
alone
in
either
one
,
or
both
the
parents
begetting
out
of
wedlock
cannot
sanctifie
the
seed
so
begotten
with
this
civil
holiness
here
meant
,
no
nor
with
that
faederall
holiness
you
plead
for
,
nor
could
it
do
so
even
then
,
when
that
holinesse
or
birth
priviledge
you
talk
of
was
in
force
(
as
now
it
is
not
)
viz.
in
the
daies
of
the
law
;
for
if
two
believers
came
together
then
,
out
of
marriage
their
seed
were
not
onely
base
born
[
f
](A39566-e60730-b)
f
See
Mr.
Blake
in
birth
priviledge
p.
5.11
.
and
so
unclean
,
in
this
our
sense
,
but
also
to
the
tenth
generation
uncapable
to
be
admitted
into
the
congregation
,
and
so
consequently
unclean
even
in
your
own
,
Deut.
32.2
.
whereupon
(
how
Pharez
and
Zarah
were
dealt
with
it
matters
not
,
sith
they
were
born
before
the
law
was
given
)
Ieptha
was
exempted
from
any
inheritance
with
his
brethren
,
because
he
was
the
son
of
a
strange
woman
,
Iudg.
11.2
.
and
Davids
unclean
issue
by
Bathsheba
,
that
in
the
wisdome
of
God
was
taken
away
by
death
on
the
seventh
day
,
might
not
surely
,
without
breach
of
the
law
,
have
been
accounted
holy
,
and
of
the
congregation
,
if
he
had
lived
beyond
the
eighth
,
whereupon
your selves
also
are
much
fumbled
about
the
holinesse
of
bastards
,
and
the
baptism
of
base-begotten
babies
,
so
that
you
scarcely
know
how
to
behave
your selves
about
it
,
though
the
parents
sinning
be
believers
,
at
least
en-churched
in
your
Churches
,
yea
it
s
generally
known
(
saith
Mr
Cotton
[
g
](A39566-e60890-b)
g
P.
87
,
88.
of
the
way
of
the
Church
in
N.
England
.
)
that
our
best
Divines
do
not
allow
the
baptism
of
bastards
and
though
he
is
pleased
to
say
they
allow
it
not
sine
sponsoribus
,
without
Sureties
,
yet
I
wonder
,
sith
Deut.
32.2
.
Gods
denial
of
such
of
old
is
made
the
ground
of
their
denial
of
such
now
,
to
enter
into
the
Congregation
as
unholy
,
that
our
Divines
dare
take
on
them
to
admit
cum
sponsoribus
,
and
so
to
go
besides
their
own
Rule
,
viz.
the
order
of
things
under
the
law
,
wherein
God
gave
no
such
allowance
,
but
to
let
that
tolleration
pass
,
which
they
take
to
themselves
,
you
may
learn
thus
much
of
your
selves
if
you
will
,
that
though
wedlock
without
faith
make
a
holy
seed
in
our
sense
,
yet
faith
without
wedlock
in
the
parents
can
make
a
holy
seed
neither
in
our
sense
,
nor
in
your
own
,
nor
any
at
all
,
for
the
infants
of
the
married
are
holy
;
but
believers
bastards
are
both
civilly
,
and
federally
unclean
;
inso
much
that
your selves
see
cause
to
refuse
as
federally
holy
,
the
spurious
seed
euen
of
those
,
whose
lawfull
issue
you
unlawfully
sprinkle
.
Fourthly
,
if
you
more
seriously
consider
,
that
the
holinesse
in
the
Infant
here
must
needs
be
the
fruit
and
result
of
that
,
and
that
must
needs
be
the
cause
of
the
holiness
here
spoken
of
in
the
infant
,
quo
posito
ponitur
sanctitas
,
sublato
tollitur
,
which
being
in
the
parents
,
a
holinesse
must
necessarily
be
thereupon
,
which
not
being
in
the
parents
,
a
holinesse
cannot
be
in
the
seed
:
for
positâ
causà
ponitur
effectus
sublata
tollitur
:
abstract
the
cause
and
the
effect
cannot
be
:
suppose
the
cause
and
the
effect
cannot
but
be
:
now
that
which
if
it
be
not
in
the
parents
the
holiness
is
not
,
but
being
in
them
the
holinesse
is
consequently
in
the
infants
,
't
is
not
the
faith
,
but
the
conjugal
or
marriage
Relation
of
the
parents
,
for
as
for
the
first
of
these
,
viz.
faith
,
it
may
be
in
one
,
yea
in
both
of
the
parents
,
and
yet
no
federal
holinesse
at
all
be
in
the
infants
,
witness
Ishmael
the
seed
of
Abraham
the
father
of
the
faithful
,
and
his
Sons
by
Keturah
also
,
born
of
him
after
Covenant
made
with
him
,
and
his
seed
in
Isaac
and
Iacob
,
and
yet
neither
of
them
in
that
Covenant
,
witnesse
the
base
born
children
of
true
believers
among
the
Jews
,
suppose
David
and
Ba●●sheba
,
which
for
all
the
parents
faith
could
not
by
the
law
be
admitted
in
th●
Congregation
,
nor
have
that
birth-priviledge
to
be
reputed
holy
,
which
from
the
parents
faith
you
universally
intail
to
the
infants
:
moreover
this
birth-priviledge
and
Covenant-holiness
by
generation
,
which
did
inright
to
Church
ordinances
,
which
once
was
,
but
now
is
a
non-entity
,
and
out
of
date
,
might
be
then
,
when
it
was
in
being
,
in
children
,
in
whose
parents
faith
was
not
found
at
all
,
for
most
of
the
Iews
were
unbeiievers
,
yet
all
their
legitimate
children
were
holy
federally
,
therefore
faith
in
the
parent
cannot
be
the
cause
of
such
a
thing
:
yea
if
you
will
believe
Mr
,
Blake
himself
,
the
strictest
pleader
for
a
birth-priviledge
of
federal
holiness
in
Infants
that
ever
I
met
with
,
and
that
from
this
very
place
,
he
condescends
so
far
as
to
contribute
one
contradiction
to
himself
toward
the
helping
of
the
truth
in
this
case
,
viz.
That
faith
in
the
par●nt
is
not
the
cause
of
this
holinesse
,
whilst
making
the
holinesse
in
this
text
to
be
a
birth
priviledge
,
or
Church-Covenant
holinesse
,
and
to
be
the
fruit
and
result
of
the
faith
of
the
believing
parents
,
and
consequently
their
faith
to
be
the
sole
and
proper
cause
of
the
same
,
he
confesses
flatly
elsewhere
page
4.
that
a
loose
life
in
the
parent
and
mis-belief
,
which
is
as
bad
,
in
some
cases
worse
,
then
unbelief
,
(
for
which
is
worse
to
believe
false
things
,
or
not
to
believe
true
?
)
yea
Apostacy
from
the
faith
,
(
which
all
if
they
be
not
inconsistent
with
faith
I
know
not
what
is
)
do
not
divest
,
nor
debar
the
issue
from
having
that
holiness
which
(
himself
saies
)
is
meant
in
this
text
.
Babist
.
Perhaps
he
means
not
by
faith
strictly
the
parents
true
believing
,
but
in
generall
his
being
in
the
covenant
,
and
faederally
holy
himself
,
and
so
a
cause
of
this
federal
holiness
in
the
issue
.
Baptist.
First
,
Paul
means
true
believing
here
,
in
1
Cor.
7.14
.
whether
Mr
Blake
do
or
no.
Secondly
,
what
will
he
get
as
to
the
point
in
hand
by
his
Synonamizing
faith
and
faederall
holiness
,
for
still
neither
the
one
nor
the
other
is
made
here
the
cause
of
the
holiness
of
the
seed
,
for
the
holiness
here
spoken
of
may
be
where
neither
of
them
is
,
and
may
not
be
in
the
seed
,
even
where
they
are
both
in
the
parent
,
as
for
example
in
Ezras
time
,
Ezra
10
,
3.
we
find
abundance
of
the
Jews
,
both
Priests
,
and
people
,
that
were
in
the
faith
,
or
at
least
in
faederall
holiness
,
yet
the
children
were
put
away
as
unholy
,
as
well
faederally
as
otherwise
,
because
their
marriage
was
unlawfull
,
and
that
bed
adulterous
wherein
they
lay
with
strange
wives
,
Ezra
10.3
.
and
that
both
parents
possibly
may
be
faithful
,
and
faederally
holy
,
and
yet
their
seed
be
in
all
senses
utterly
unclean
is
evident
,
for
the
child
of
two
believing
Jews
begotten
besides
the
marriage
bed
,
was
both
a
Bastard
,
and
also
barr'd
from
the
Congregation
,
Deut.
32.2
.
again
this
faederal
holiness
as
well
as
faith
may
be
in
neither
parent
,
and
yet
the
issue
not
be
unclean
,
but
holy
still
,
and
so
are
all
(
Matrimonially
,
and
civilly
at
least
)
that
among
Pagans
are
the
issue
of
the
marriage
bed
;
and
with
the
holiness
of
the
Covenant
of
Grace
too
,
when
they
come
to
years
,
and
believe
themselves
,
as
not
a
few
children
of
unbelievers
do
,
and
sometimes
the
seed
of
Turks
and
Tartars
,
this
therefore
i.
e.
the
faith
,
or
faederal
sanctity
of
the
one
parent
,
nor
of
both
cannot
be
the
cause
of
this
sanctity
,
is
here
denominated
of
the
seed
,
for
holiness
in
the
infants
is
not
alwaies
,
when
this
is
,
and
sometimes
it
is
in
the
infant
,
when
this
is
not
in
the
parent
,
which
being
of
each
without
other
,
cannot
be
between
a
true
cause
,
and
its
effect
;
but
as
for
the
second
viz.
the
marriage
sanctity
in
the
parents
,
it
is
that
which
being
in
the
parents
,
holiness
is
naturally
and
necessarily
in
the
seed
that
is
born
of
them
,
whether
they
be
both
or
either
,
or
either
in
faith
or
unbelief
,
but
being
not
in
the
parents
,
there
can
be
no
holiness
,
no
birth
holiness
in
their
infants
,
nor
Matrimonial
,
nor
Congregationall
neither
:
therefore
this
is
that
which
is
the
cause
of
the
holiness
of
the
issue
in
this
Scripture
,
the
result
of
which
,
and
not
of
faith
in
the
parents
,
is
this
non-uncleanness
in
their
posterity
,
and
so
I
have
done
with
this
kind
of
holiness
,
and
with
this
Scripture
which
speaks
of
this
Matrimonial
holiness
and
no
other
.
Thirdly
,
Ceremonial
holiness
,
I
call
that
same
holiness
which
properly
,
peculiarly
,
and
pro
tempore
only
pertained
to
the
whole
nation
,
and
congregation
of
Israel
,
denominating
them
all
holy
every
one
of
them
,
and
distinguishing
them
from
all
other
people
,
and
nations
;
which
during
the
time
of
the
Iews
pedagogy
,
according
to
Gods
own
imposition
were
then
accounted
sinners
,
common
,
and
unclean
by
a
certain
●●s-rationis
,
an
extrinsecall
,
meerly
notional
,
and
nominal
rather
then
either
real
,
moral
or
substantiall
sort
of
sin
,
and
uncleanness
to
which
the
others
holiness
was
directly
opposite
,
and
answerable
.
The
subjects
of
which
Accountative
holiness
were
not
only
the
people
of
the
Jews
themselves
,
which
were
a
holy
people
Deut.
7.
ver.
8.
Exod.
22.31
.
but
also
and
more
specially
the
Priests
,
and
more
specially
yet
,
or
in
a
higher
degree
,
but
in
the
same
kind
of
holiness
(
for
degrees
do
not
vary
nature
)
the
High
Priests
,
which
were
holiness
to
the
Lord
,
Exod.
39.30
.
also
their
parents
,
which
were
not
matrimonially
only
,
nor
often
morally
,
yet
(
to
allow
your
own
phrase
here
,
because
they
were
outwardly
in
Covenant
with
God
,
concerning
outward
promises
and
priviledges
,
on
performance
of
outward
ordinances
)
ever●
faederally
a
holy
parentage
a
holy
root
,
Rom.
11.
also
their
natural
(
if
withall
matrimonial
)
issue
,
which
were
not
at
all
in
their
infancy
,
and
but
seldome
when
at
years
spiritually
,
allwaies
faederally
holy
branches
,
a
holy
seed
,
also
their
land
of
Canaan
,
which
was
the
holy
Land
,
their
Metropolitan
City
Ierusalem
,
which
was
the
holy
City
,
their
Temple
,
which
was
a
holy
Temple
,
the
Utensills
,
vessels
,
vestments
,
and
other
accomplishments
,
which
were
all
holy
,
a
holy
Lavar
,
a
holy
Altar
,
a
holy
Ark
,
holy
Candlesticks
,
holy
Cherubims
,
most
holy
place
,
&c.
and
in
a
manner
all
things
belonging
to
the
Law
of
Moses
,
and
that
first
Covenant
made
with
Abraham
,
and
his
fleshly
seed
,
whether
hollowed
or
consecrated
by
God
himself
,
or
dedicated
to
him
by
men
at
his
appointment
,
viz.
the
first
born
,
the
first
fruits
,
tithes
,
offerings
,
sacrifices
,
daies
,
feasts
,
which
were
al
!
holy
,
and
had
relation
(
as
shadowes
and
types
for
a
while
)
unto
things
Evangelically
,
Spiritually
,
and
substantially
holy
;
that
were
to
be
there
after
:
yea
with
this
same
kind
of
holiness
some
meats
were
holy
;
some
flesh
Hag.
2.12
,
13.
was
holy
,
some
birds
,
and
beasts
were
sanctified
as
holy
,
and
lawfull
to
be
used
,
and
eaten
,
when
others
were
prohibited
as
prophane
,
common
and
unclean
,
not
so
much
as
to
be
touched
without
sin
,
without
contracting
such
an
outward
fleshly
kind
of
guilt
,
and
impurity
,
as
made
their
souls
in
that
ceremonial
sense
abominable
;
yea
with
an
uncleanness
oppositely
answerable
to
this
carnall
holiness
,
those
fleshly
purities
,
and
purifyings
,
that
then
were
,
some
actions
,
as
the
touch
of
a
dead
body
;
some
issues
of
men
and
women
,
some
diseases
as
the
Leprosie
,
some
bodily
blemishes
as
crookedness
,
dwarfishness
,
blindness
,
lameness
,
yea
the
very
easements
,
and
excrements
that
passed
from
them
in
the
camp
,
without
covering
,
did
defile
and
render
them
sinners
,
prophane
,
unclean
,
unholy
and
guilty
before
the
Lord
,
Levit.
5.2.3.5
—
11.43
.
to
46.
also
Chapters
14.15.22
.
also
Levit.
20.25.26
—
21.18
.
to
the
24.
Deut.
23.12.13.14
.
which
defilements
did
then
reach
to
pollute
the
flesh
only
,
which
the
bloud
of
Bulls
and
Goats
,
that
could
not
cleanse
the
conscience
morally
,
did
sanctifie
to
the
purifying
of
Hebr.
chap.
9.
ver.
13.
neither
do
these
things
defile
any
man
now
in
any
such
sense
at
all
.
This
is
the
holiness
,
which
when
you
say
infants
of
believers
are
holy
;
I
have
ground
to
perswade
my self
you
Ashford
Disputants
mean
not
,
but
rather
some
inherent
morall
holiness
,
when
I
consider
how
you
talk
of
infused
habits
in
the
hearts
of
infants
in
your
Disputation
and
Review
;
and
yet
again
I
have
ground
to
believe
you
mean
this
holiness
,
which
was
in
the
Jewish
infants
and
their
implements
,
if
I
may
imagine
your
meaning
,
by
what
is
extant
in
the
writings
of
your
brethren
upon
the
subject
,
specially
if
I
may
measure
your
meaning
by
Mr
Blakes
in
his
Birth-priviledge
,
or
covenant-holiness
of
believers
and
their
issue
,
wherein
he
laies
himself
out
at
large
,
and
yet
is
too
short
when
all
is
done
in
proving
from
the
like
under
the
law
,
among
the
people
of
the
Iews
and
their
issue
,
that
even
now
in
the
times
of
the
Gospel
also
,
a
people
that
enjoy
Gods
ordinances
,
convey
to
their
issue
a
priviledge
to
be
reputed
by
birth
,
not
unclean
,
but
holy
persons
,
and
thereupon
to
be
baptized
;
the
absurditie
and
inconsequence
of
which
doctrine
(
and
so
I
hope
to
make
it
appear
,
now
I
am
upon
it
)
is
little
less
then
if
he
had
argued
thus
,
as
the
Pope
doth
from
that
time
to
this
,
viz.
there
was
an
Hierarchy
or
holy
principallity
among
the
Priests
under
the
law
,
therefore
there
must
be
such
another
under
the
Gospel
,
and
as
then
the
high-Priests
,
Aaron
and
his
Sons
who
were
holiness
to
the
Lord
,
wore
holy
garments
in
their
ministration
for
glory
and
for
beauty
,
viz.
Coats
,
and
robes
embroydered
with
gold
and
blew
,
and
purple
and
scarlet
,
and
fine
linnen
,
and
curious
girdles
of
needle
work
,
nnd
miters
,
and
holy
Crowns
upon
the
miters
,
so
his
Holiness
to
the
Lord
,
the
High-Priest
of
Christendome
Appollyon
,
and
his
sons
must
thus
swagger
in
their
service
,
and
be
set
out
in
such
a
holy
manner
for
glory
,
and
for
beauty
,
with
his
Pontificalib●
,
and
most
holy
sumptuous
,
superstitious
attire
:
this
holinesse
of
the
holy
Priest-hood
that
then
was
,
and
its
holy
pertinances
,
that
holy
people
,
and
holy
seed
you
stile
very
fitly
,
and
I
agree
with
you
in
the
term
(
for
't
was
indeed
the
holiness
of
that
Covenant
that
then
was
,
while
the
first
tabernacle
,
and
its
worldly
Sanctuary
was
yet
standing
)
a
federall
holiness
,
nevertheless
though
you
call
it
by
no
name
but
what
I
freely
allow
of
,
yet
I
call
it
by
one
or
two
names
,
which
though
they
be
as
true
and
properly
due
to
it
as
the
other
,
and
Epithites
given
ordinarily
by
your selves
to
the
holinesse
of
almost
every
thing
else
under
that
Covenant
,
yet
least
it
pluck
you
up
by
the
roots
as
touching
your
opinion
in
this
point
of
infant-holinesse
and
baptism
,
I
much
fear
you
will
hardly
allow
of
them
as
to
the
parents
and
the
seed
,
if
you
can
handsomely
evade
them
by
secundum
quid
,
or
some
such
like
cleanly
distinction
:
these
are
first
,
a
ceremoniall
holiness
,
the
rise
of
which
denomination
,
and
reason
why
given
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quasi
ad
tempus
durans
,
for
a
time
onely
,
its
non-continuance
to
the
end
,
or
its
non-conveyance
down-wards
from
the
Church
of
the
Jews
,
to
the
times
and
Churches
of
the
Gospel
:
Secondly
,
a
typical
holinesse
,
as
being
but
a
shew
,
shadow
or
figure
of
some
more
excellent
holinesse
to
come
,
for
the
law
and
first
Covenant
had
but
the
shadow
of
things
to
come
,
and
not
the
very
image
of
the
things
,
Heb.
10.1
.
I
say
a
typicall
,
and
therefore
but
a
temporall
holiness
,
which
stood
and
was
seated
onely
in
divers
outward
bodily
rites
,
sacrifices
,
actions
,
observations
,
ordinances
,
offices
,
officers
,
places
,
gestures
,
vestures
,
ornaments
,
meats
,
drinks
,
and
a
certain
fleshly
birth-right
,
and
title
to
certain
earthly
preheminences
,
dignities
,
priviledge●
,
liberties
,
inheritances
,
a
kingdome
:
and
all
this
for
the
time
then
being
onely
,
and
to
point
out
a
true
,
more
speciall
,
●eall
,
spiritual
and
eternal
excellency
and
glory
under
the
Gospell
in
order
to
the
manifestation
of
which
all
the
other
was
but
a
pageant
,
for
as
the
Map
of
that
Ierusalem
that
then
was
,
delineates
to
our
capacities
the
beauty
of
that
earthly
fabrick
,
yet
is
far
inferious
to
the
City
it self
therein
deciphered
,
so
the
old
Ierusalem
with
all
her
holy
things
,
were
but
a
shadowy
representation
,
and
patern
of
the
New
Ierusalem
,
and
the
true
heavenly
things
themselves
,
which
the
other
is
as
far
inferiour
to
in
worth
and
real
felicity
,
as
any
Mapp
of
it
upon
the
wall
is
to
the
City
that
is
set
out
,
and
darkly
described
by
it
.
Thus
did
their
High-priests
in
all
their
holiness
,
yea
and
kings
too
(
King
Solomon
specially
in
all
his
glory
)
and
their
prophets
also
,
in
all
their
materially
holy
unctions
to
those
severall
holy
functions
,
type
out
that
one
spiritually
anointed
one
of
the
father
,
our
Lord
Iesus
,
though
a
single
person
,
to
his
tripple
office
of
King
,
Priest
,
and
Prophet
over
his
Church
,
so
their
carnally
holy
meats
,
drinks
and
abstinencies
,
our
spiritual
meat
and
drink
,
which
they
are
said
to
eat
of
in
a
figure
,
i.
e.
the
delivery
of
them
from
that
outward
imputation
of
impurity
,
and
uncleanness
that
would
else
have
lain
upon
them
,
the
blood
of
Christ
purging
the
conscience
from
iniquities
,
and
dead
works
wherewith
it
s
defiled
,
to
serve
the
living
God
in
true
holiness
and
righteousnesse
all
the
daies
of
our
life
:
so
Circumcision
of
their
fleshly
seed
,
which
was
outward
,
and
in
the
flesh
,
tipified
,
not
Baptism
(
as
is
simply
supposed
from
Col.
2.
)
but
the
Circumcision
of
the
spiritual
seed
,
i.
e.
believers
,
new-born
babes
,
begotten
to
Christ
by
the
word
,
with
the
Circumcision
made
without
hands
,
i.
e.
sanctification
,
and
cutting
of
the
filthy
lusts
of
the
flesh
;
so
their
outwardly
royall
Priest-hood
,
the
spiritual
royal
Priest-hood
,
i.
e.
the
true
Saints
,
who
are
truly
(
as
the
other
ceremonially
and
tipically
)
a
kindome
of
Priests
,
made
Kings
and
Priests
to
the
Lamb
,
and
shall
once
reign
on
the
earth
,
1
Pet.
2.9
.
Rev.
5.10
.
So
the
outward
holiness
of
their
nation
tipified
,
not
the
same
kind
of
outward
ho●inesse
of
any
one
Nation
taken
collectively
in
the
lump
,
as
the
whole
Nation
of
England
,
Scotland
,
&c.
and
all
their
seed
(
as
you
ignorantly
imagine
)
but
the
inward
holinesse
of
the
holy
Nation
of
true
believers
themselves
,
whether
parents
to
wicked
children
,
or
children
of
wicked
parents
,
scattered
through
all
Nations
under
heaven
,
these
Peter
writes
to
,
and
calls
the
chosen
generation
now
,
i.
e.
the
Regenaration
themselves
,
not
the
natural
generation
of
these
;
also
a
Royall
Priest-hood
,
an
holy
Nation
,
a
peculiar
people
to
God
in
a
spiritual
sense
,
as
Israel
was
in
a
certain
carnal
and
outward
sense
before
,
1
Pet.
1.1
,
2.9
.
so
their
holy
land
our
inheritance
incorruptible
reserved
in
heaven
the
heavenly
country
,
which
we
look
for
with
Abraham
,
Isaac
and
Iacob
,
with
whom
we
are
heirs
by
faith
of
the
same
promise
;
their
holy
City
,
our
holy
City
,
which
hath
foundations
,
whose
builder
and
maker
is
God
,
Heb.
11.
Rev.
12.
Heb.
13.
their
holy
Temple
,
Gods
Evangelically
holy
Temple
,
where
he
will
dwell
,
which
Temple
ye
are
,
saith
Paul
to
the
Church
,
1
Cor.
3.
Their
carnal
freedome
,
our
spiritual
freedom
from
sin
,
which
who
ere
commits
is
but
a
servant
,
for
all
the
other
:
though
born
of
Abraham
,
Iohn
8.
Their
passeover
,
Christ
our
passeover
that
was
sacrificed
for
us
,
1
Cor.
5.
Their
Rock
,
our
Rock
of
refreshment
Christ
;
their
cloud
,
Christ
overshadowing
by
day
,
and
enlightning
by
night
his
people
,
1
Cor.
10.
Their
Manna
,
Christ
,
our
bread
that
came
down
from
heaven
Iohn
6.
their
delivery
out
of
Egypt
the
worlds
Redemption
by
Christ
;
and
as
sundry
other
things
,
of
which
I
cannot
now
speake
particularly
,
so
lastly
(
to
draw
yet
a
little
neerer
to
the
point
in
hand
)
their
holy
seed
,
issue
,
infancy
tipified
,
not
(
as
both
corruptly
and
carnally
you
conceive
)
the
fleshly
seed
of
believing
,
or
in-churched
Gentiles
,
for
these
are
in
no
wise
the
Antitype
to
the
circumcised
infancy
of
Israel
,
but
as
I
hinted
before
,
the
truly
and
spiritual
holy
seed
it self
,
i.
e.
believers
themselves
;
or
if
the
seed
of
believers
,
not
their
natural
seed
,
but
their
seed
in
a
spirituall
sense
,
i.
e.
that
are
begotten
by
them
,
by
their
words
unto
the
faith
;
for
believers
as
men
beget
men
onely
,
and
no
more
in
that
way
of
bodily
propagagation
,
but
as
believers
they
may
beget
believers
,
by
way
of
spiritual
influx
,
by
comunication
of
the
gospel
to
their
consciences
,
thus
Paul
was
the
father
of
the
Corinthians
,
in
Christ
Iesus
begetting
them
all
by
the
gospel
,
1
Cor.
4
15.
thus
he
travelled
with
the
Galathians
till
Christ
was
form'd
in
them
,
whom
also
he
bespeaks
,
as
Iohn
also
doth
his
converts
,
1
Iohn
2.1
.
by
the
name
of
my
little
ch●ldr●n
,
Gal
4.19
.
thus
far
if
you
will
I
agree
with
you
,
but
your
cause
will
be
no
gainer
by
this
agreement
,
that
as
ceremonially
holy
ones
begat
ceremonially
holy
ones
under
the
law
,
as
a
tipe
in
a
way
of
carnall
copulation
,
so
spiritually
holy
ones
beget
spiritually
holy
ones
,
in
a
Gospel
sense
,
by
their
spiritual
communion
and
communication
:
for
as
Christ
himself
,
who
supremely
begets
,
so
true
Christians
as
agents
,
and
instruments
under
him
may
be
said
to
multiply
,
and
see
their
seed
when
in
their
endeavours
to
beget
others
to
the
faith
,
the
work
,
will
,
way
and
pleasure
of
the
Lord
doth
succeed
and
prosper
in
their
hands
;
that
holy
seed
therefore
that
answers
under
the
Gospel
to
that
holy
seed
,
the
Jews
infants
under
the
law
,
as
the
substance
of
that
shadow
,
that
with
all
the
rest
is
now
fled
away
,
is
Christ
,
and
his
truely
,
morally
and
spiritually
holy
ones
onely
,
for
the
holy
seed
of
the
law
,
or
that
seed
which
was
holy
in
the
old
Covenants
account
,
were
but
as
the
leaves
of
an
oak
,
which
though
they
flourish
and
make
a
shew
for
a
time
,
yet
at
last
are
cast
off
and
fall
to
the
ground
,
but
the
holy
seed
in
the
Gospel
sense
,
i.
e.
the
Saints
and
true
believers
,
not
their
natural
seed
with
them
,
for
they
are
onely
Semen
carnis
,
and
that
not
of
Abraham
neither
,
(
as
the
Iew
is
who
yet
hath
thereupon
onely
no
part
,
nor
portion
in
this
matter
)
but
of
the
Gentiles
,
these
Saints
I
say
are
the
true
Semen
fidei
,
children
of
the
faith
,
and
sp●ritual
seed
of
Abraham
,
and
also
the
very
substance
thereof
,
as
Isa.
6.13
.
as
the
Prophet
there
speaks
of
the
truly
Godly
,
so
I
say
the
substance
of
the
Church
of
the
Iews
,
now
it
hath
cast
it
leaves
,
i.
e.
all
its
former
figurative
holinesse
,
holy
Priests
,
and
holy
seed
,
the
substance
thereof
is
still
in
them
.
For
all
things
under
the
law
and
old
Testament
,
even
the
whole
Covenant
and
Testament
it self
,
as
well
as
every
part
and
parcel
of
the
same
,
did
but
serve
unto
the
example
and
shadow
of
the
New
Testament
,
will
and
Covenant
that
stands
ratified
by
the
blood
of
the
Testator
,
(
as
neither
was
the
first
dedicated
without
blood
)
and
the
more
holy
and
true
heavenly
things
thereof
,
yea
as
well
the
holy
promises
that
were
made
to
that
holy
seed
,
as
the
holy
precepts
upon
performance
of
which
they
were
made
,
and
the
holy
seed
it self
also
to
whom
the
promises
were
made
,
and
of
whom
these
precepts
were
required
,
did
exemplifie
a
better
Testament
,
and
those
better
promises
upon
which
it
is
established
,
and
the
better
and
more
spiritual
ordinances
,
which
in
order
thereunto
are
to
be
observed
,
and
that
better
and
far
more
holy
seed
that
observing
these
ordinances
shall
at
last
inherit
,
which
all
were
to
come
in
under
Christ
,
and
before
which
all
the
other
were
to
vanish
viz.
First
,
a
heavenly
Canaan
,
Country
,
Kingdom
,
inheritance
,
substance
,
peace
,
prosperity
,
plenty
,
advancement
,
rest
,
immunity
;
glory
answering
to
all
that
of
Israels
which
was
but
earthly
.
Secondly
,
the
life
of
faith
,
and
obedience
to
Christs
law
,
which
is
more
inward
and
spiritual
Mat.
5.
answering
that
law
of
commandements
,
conteined
in
ordinances
given
by
Moses
,
which
was
more
ad
extra
and
carnal
.
Thirdly
,
that
holy
seed
which
is
not
of
the
law
of
Moses
nor
of
the
flesh
of
Abraham
by
generation
,
but
of
Christ
by
regeneration
the
seed
or
successors
of
the
faith
of
Abraham
,
and
so
heirs
with
him
by
that
faith
of
all
Gospel-promises
,
answering
Antipically
to
the
other
;
for
though
the
promise
of
being
heirs
of
the
old
Canaan
,
which
was
but
a
spot
of
the
world
and
pickt
out
as
a
pattern
for
the
time
,
was
made
to
Abraham
and
his
seed
through
the
law
i.
e.
the
children
of
Isaac
and
Iacob
,
which
were
counted
for
his
seed
under
the
law
viz.
the
natural
branches
of
his
body
(
for
these
onely
were
the
heirs
of
that
old
earthly
legall
and
tipical
land
of
promise
,
in
token
of
which
all
the
males
were
circumcised
in
their
flesh
)
yet
the
promise
that
Abraham
should
be
heir
of
the
world
;
which
is
the
Gospel
pointed
at
,
couched
and
exhibted
tipically
in
the
delivery
of
the
other
was
not
made
to
Abraham
and
that
seed
of
his
through
the
law
(
quâ
tales
)
only
,
unless
they
were
(
as
some
few
were
)
by
faith
his
seed
in
the
other
sense
also
,
but
through
the
righteousness
of
faith
i.
e.
to
the
branches
grafted
in
by
personal
believing
in
Christ
Rom.
4.13
,
14.
where
the
Apostle
saies
plainly
,
that
if
they
which
are
of
the
law
and
circumcision
only
(
meaning
the
fleshly
seed
of
Abraham
)
as
such
,
unless
they
also
walk
in
the
steps
of
that
faith
which
Abraham
had
,
be
heirs
with
him
of
the
world
,
which
is
the
thing
promised
in
the
Gospel
then
faith
,
which
is
made
the
onely
term
intitling
to
Gospel-promises
is
made
void
,
and
the
promise
of
just
no
effect
at
all
:
much
more
may
we
say
if
the
fleshly
se●d
of
your
Gentile
believers
,
most
of
which
are
no
believers
neither
,
be
heirs
of
this
Gospel-promise
,
and
Gospel-inheritance
(
as
so
born
)
so
that
they
may
be
signed
for
heirs
by
the
Gospel-ordinance
of
baptism
,
upon
that
meer
and
simple
account
of
their
parents
being
believers
,
without
respect
to
faith
in
their
own
persons
,
then
the
Gospell
requires
faith
to
be
acted
by
us
in
order
to
salvation
altogether
in
vain
,
and
to
no
purpose
;
yea
if
go●pel-promises
and
priviledges
be
intailed
to
me
upon
my
fathers
being
a
believer
,
I
need
no
faith
of
mine
own
,
as
to
the
making
of
me
an
heir
thereof
,
and
if
it
were
so
as
you
commonly
say
,
but
most
horrible
in
considerately
from
Acts
2.39
.
that
the
promise
of
the
Gospel
is
not
onely
to
the
believers
but
also
to
their
bodily
issue
,
as
barely
descending
from
them
,
qua
sic
simpliciter
,
and
without
their
own
personal
faith
,
which
in
infancy
appears
no
more
to
be
in
them
then
infants
of
unbelievers
,
and
which
if
it
appears
(
as
oft
it
doth
in
unbelievers
children
when
they
come
to
years
and
not
in
the
other
)
declares
them
to
be
heirs
apparent
thereof
,
when
the
other
are
not
)
then
I
say
plainly
that
all
believers
children
must
unavoidably
be
saved
,
if
God
be
true
in
his
promise
,
though
when
they
come
to
years
they
never
believe
,
and
live
never
so
prophanely
,
the
terms
being
still
fulfilled
upon
which
you
say
the
promise
is
made
to
them
,
which
is
this
being
born
of
believing
parents
,
for
the
prophanness
of
their
lives
,
and
non-believing
themselves
,
Non
est
causae
quo
minus
,
&c.
is
no
cause
whereupon
they
are
a
whit
less
the
seed
of
believers
after
the
flesh
,
and
if
so
(
and
also
that
that
only
gives
a
title
to
the
promise
)
then
he
that
made
that
promise
on
those
terms
,
viz.
being
the
fleshly
seed
of
believers
,
the
terms
of
being
so
born
being
fulfilled
by
all
the
natural
seed
of
believers
,
be
they
never
so
ungodly
in
their
own
persons
,
must
be
faithful
to
fulfil
his
own
part
,
and
(
their
ungodliness
non
obstante
)
make
it
good
to
them
concerning
their
salvation
,
which
drives
you
oft
to
such
a
Dilemma
in
discourses
,
that
for
your
ears
almost
you
dare
not
answer
distinctly
to
us
,
when
we
ask
you
what
that
Gospell
promise
is
,
which
is
made
(
as
you
say
)
to
believers
infants
,
and
upon
what
terms
it
is
made
to
them
,
beyond
the
infants
of
unbelievers
?
Babist
.
We
do
not
say
that
being
born
of
believing
parents
only
,
intitles
persons
to
the
Gospell
promises
,
but
they
are
heirs
thereof
,
and
of
all
the
glory
,
and
priviledges
,
and
salvation
held
forth
therein
as
they
shall
hereafter
believe
themselves
also
,
and
live
godly
,
when
they
come
to
years
,
and
not
otherwise
.
Baptist.
Yea
say
you
so
?
then
pray
how
doth
the
promise
of
the
Gospel
appear
to
belong
one
jot
more
to
believers
children
,
then
to
unbelievers
?
for
the
believers
child
(
it
seems
by
you
now
)
cannot
by
promise
be
saved
upon
his
parents
faith
,
unless
he
believe
also
himself
,
and
then
he
may
,
and
what
is
this
more
then
I
can
say
to
the
full
of
all
unbelievers
children
,
yea
and
as
well
of
all
unbelievers
in
the
world
?
for
even
the
children
of
Turks
and
Pagans
,
and
all
the
children
of
all
the
men
upon
the
face
of
the
Earth
shall
be
saved
,
upon
these
terms
,
viz.
believing
and
obeying
the
Gospel
themselves
,
when
they
come
to
years
,
whether
their
parents
ever
obeyed
it
,
yea
or
no
;
where
then
is
the
preheminence
of
your
believers
seed
above
unbelievers
,
if
you
go
this
way
to
work
?
either
therefore
grant
the
one
,
or
else
the
other
,
viz.
either
that
believers
children
are
heirs
of
salvation
upon
their
fathers
faith
onely
without
their
own
,
or
if
you
say
,
not
so
but
by
their
own
faith
t
is
that
they
must
be
saved
,
then
that
the
Gospel
promise
belongs
not
to
believers
children
beyond
other
mens
,
and
that
one
mans
seed
hath
no
such
birth-priviledge
and
preheminence
as
you
dote
of
about
anothers
,
for
unbelievers
children
may
as
well
as
they
by
promise
be
saved
upon
their
own
faith
,
when
they
come
to
age
without
their
Fathers
.
Babist
.
We
can
easily
answer
you
to
all
this
by
distinguishing
upon
the
promise
,
thus
,
The
promise
of
the
Gospel
is
either
of
salvation
,
life
remission
of
sins
,
the
holy
spirit
,
as
the
earnest
,
and
the
inheritace
it self
to
come
,
or
else
of
external
priviledges
only
,
and
participations
of
Ordinances
,
as
Baptism
,
Churchmembership
&c.
the
promise
of
the
eternal
inheritance
,
life
,
and
salvation
we
grant
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
priviledges
,
and
of
right
to
participation
of
ordinances
,
as
to
be
baptized
,
and
inchurcht
,
this
belongs
to
children
upon
their
fathers
faith
,
so
that
believers
children
are
children
of
the
promise
in
this
sense
,
when
others
are
not
,
and
in
this
last
sense
it
is
that
Peter
saies
the
promise
is
to
you
,
and
to
your
Children
&c.
i.
e.
you
and
yours
have
the
priviledge
of
right
to
baptism
.
Baptist.
Then
it
seems
you
quit
the
former
sense
,
I
pray
therefore
let
us
here
no
more
of
that
till
next
time
however
,
but
let
me
tell
you
one
thing
by
the
way
concerning
that
first
sense
,
before
I
say
ought
to
your
second
;
viz
,
that
if
the
promise
of
salvation
belong
to
persons
upon
their
own
personal
belief
and
obedience
(
as
undoubtedly
it
doth
,
according
to
the
whole
tenor
of
the
Scripture
as
to
men
at
years
)
and
such
onely
,
then
as
very
a
figment
of
ours
as
you
feign
it
to
be
,
t
will
put
you
to
your
shifts
,
to
find
out
what
way
dying
infants
are
saved
in
,
unless
you
own
another
way
then
that
which
the
Scripture
tenders
it
to
men
in
,
for
the
justification
and
salvation
of
infants
,
viz.
the
presentment
of
the
righteousness
of
Christ
for
them
without
belief
in
them
,
or
any
other
kind
of
obedience
;
And
sith
in
such
sense
as
this
only
you
own
the
Gospel
promise
to
be
made
by
Peter
Act.
2.
to
believers
infants
,
viz.
that
they
shall
by
right
be
admitted
to
outward
priviledges
,
as
baptism
and
membership
,
when
others
shall
not
,
I
beseech
you
consider
what
a
poor
piece
of
promise
is
made
by
him
,
and
what
a
miserable
comforter
the
Apostle
is
made
by
you
,
in
making
as
if
this
were
all
his
meaning
,
and
all
that
he
intends
by
that
precious
word
of
promise
;
I
suppose
his
drift
was
to
support
the
Jewes
,
now
smitten
down
under
sense
of
sin
,
and
the
guilt
of
Christs
blood
which
then
lay
upon
them
,
by
propounding
to
them
some
ground
of
consolation
,
but
here
is
cold
comfort
in
what
he
saith
,
if
that
be
all
,
which
you
saie
is
,
the
sense
he
speaks
in
,
he
had
spoke
little
to
their
purpose
,
and
as
good
he
had
said
never
a
whit
,
as
never
the
better
;
for
this
promise
(
as
you
take
it
)
hath
more
matter
of
mourning
in
it
then
otherwise
to
say
you
shall
be
brought
nearer
to
the
Church
,
but
never
the
nearer
to
salvation
thereby
,
further
then
you
do
that
which
others
doing
,
that
are
further
off
the
Church
,
shall
be
saved
so
doing
as
well
as
you
:
Sirs
you
had
as
good
cut
off
the
entail
of
that
piece
of
promise
,
which
you
intitle
believers
infants
to
,
us
cut
of
the
best
part
of
the
promise
from
them
,
which
yet
you
seem
to
entail
as
from
their
parents
to
them
,
for
this
is
not
worth
a
rush
without
the
other
,
for
abstract
this
great
priviledge
you
seem
to
invest
them
with
,
from
that
which
you
divest
them
of
by
this
distinction
,
and
its
worth
little
or
nothing
,
if
not
plainly
worse
than
nothing
,
without
the
other
:
what
better
to
be
under
a
promise
of
being
priviledged
with
,
and
what
priviledge
at
all
to
be
admitted
to
this
,
and
yet
to
be
no
more
,
nor
upon
any
other
terms
under
the
promise
of
the
inheritance
it self
,
then
others
,
such
as
were
yet
never
at
all
signed
to
it
:
Is
it
not
rather
a
burden
and
a
bondage
?
for
outward
ordinances
verily
are
part
of
the
preceptory
part
of
the
Gospel
,
and
the
precept
in
point
of
ordinances
,
as
well
as
in
point
of
manners
,
is
part
of
the
yoke
and
burden
of
Christ
,
and
of
the
hard
sayings
of
his
,
which
flesh
and
blood
brooks
not
to
hear
off
,
for
though
the
way
of
Christ
is
light
and
easie
,
and
not
grievous
where
it
is
lessened
by
thoughts
of
the
recompence
of
reward
,
yet
is
it
in
it self
a
burden
,
and
a
yoke
,
and
such
a
one
too
as
considering
the
sufferings
of
all
such
as
submit
to
own
it
,
well
nigh
wearies
them
that
walk
under
it
,
though
under
clearest
title
to
the
Kingdome
,
for
which
they
suffer
,
much
more
may
it
be
a
misery
,
and
not
a
mercy
to
such
,
who
have
a
promise
of
being
barely
admitted
to
it
,
but
no
more
of
life
and
salvation
,
or
at
least
upon
no
other
terms
,
then
such
as
have
not
the
priviledge
to
be
admitted
to
it
yet
at
all
;
if
the
promise
to
believers
and
their
children
run
only
thus
,
viz.
you
shall
stand
under
the
title
of
the
holy
people
of
God
,
under
right
to
outward
ordinances
,
when
others
shall
not
,
not
only
you
,
but
also
your
children
shall
be
baptized
and
inchurched
,
but
neither
you
nor
they
ever
the
sooner
saved
,
as
born
of
you
,
further
then
together
with
you
they
shall
believe
and
obey
me
in
all
things
,
in
which
case
of
faith
and
obedience
all
unbelievers
in
the
world
,
and
their
children
shall
be
saved
,
as
soon
as
either
you
or
they
,
it
is
as
much
as
to
say
,
the
promise
of
a
liberty
and
freedome
to
partake
of
the
ordinance
,
is
to
you
and
your
children
above
others
,
but
the
promise
to
partake
of
the
inheritance
is
as
much
to
all
others
and
their
children
as
to
you
,
and
yours
;
what
most
comfortless
comfort
is
this
,
to
men
cast
down
under
sense
of
sin
,
and
guilt
?
what
a
pittious
plaister
is
here
applied
to
men
wounded
in
conscience
,
and
smarting
under
the
direfull
apprehensions
of
Gods
wrath
?
besides
what
exquisite
non-sense
do
you
make
the
Apostle
speak
,
if
his
words
be
taken
in
your
sense
,
for
they
must
run
thus
,
viz.
first
,
by
way
of
precept
,
repent
and
be
baptized
you
and
your
children
,
in
the
name
of
Christ
for
remission
of
sinnes
,
and
then
by
way
of
incouragement
thus
,
viz.
so
this
great
priviledge
of
being
baptized
shall
belong
to
you
and
your
seed
,
which
impenitent
unbaptized
ones
,
and
their
seed
shall
not
enjoy
,
but
the
promise
of
salvation
and
remission
of
sins
is
made
no
more
to
you
then
unto
them
:
this
is
to
restore
them
from
their
contrite
and
weather
beaten
condition
,
and
to
invest
them
cum
privilegio
with
a
witness
,
yet
this
is
all
the
priviledge
,
if
the
promise
here
made
to
these
parents
,
and
their
children
be
of
no
more
then
being
outwardly
incovenanted
,
i.
e.
inchurched
by
baptism
(
as
you
say
it
is
.
)
But
undoubtedly
it
must
be
otherwise
then
thus
for
all
your
saying
and
the
promise
,
take
it
which
of
these
two
waies
you
will
,
viz.
for
the
meer
tender
or
proser
of
the
thing
(
as
the
word
promise
is
sometimes
used
)
or
for
the
thing
it self
profered
or
promised
(
in
which
last
sense
its
mostly
taken
)
it
must
needs
be
of
some
more
excellent
matter
,
then
meer
outward
membership
in
the
Church
on
●arth
,
abstract
from
all
true
and
immediate
title
to
remission
of
sinnes
and
salvation
:
yea
verily
its
most
evident
that
the
thing
here
promised
is
no
less
then
remission
of
sinnes
and
salvation
itself
,
for
as
no
less
is
exprest
in
the
very
text
wherein
he
names
remission
of
sinnes
and
the
holy
spirit
,
which
elsewhere
is
called
the
earnest
of
the
inheritance
,
so
unless
you
will
divide
the
children
from
sharing
alike
with
their
parents
in
that
promise
which
in
the
self
same
sentence
,
terms
and
sense
is
propounded
alike
to
them
both
,
so
as
to
say
the
word
promise
is
to
be
understood
of
remission
of
sinnes
,
and
salvation
as
in
relation
to
the
parents
,
but
of
an
inferior
thing
viz.
a
right
to
ordinances
onely
as
in
relation
to
the
infants
which
were
intollerable
absurdity
to
utter
,
it
must
necessarily
be
meant
of
one
and
the
same
kind
of
mercy
to
the
children
,
as
is
exhibited
therein
to
the
parents
;
yea
and
upon
the
same
terms
too
,
and
no
other
then
those
upon
which
its
tendred
to
the
parents
viz.
personall
repentance
and
obedience
,
and
so
consequently
of
remission
of
sinnes
and
salvation
,
and
not
of
such
a
triviall
title
to
external
participation
onely
as
you
talk
on
,
which
if
it
be
,
then
unless
you
assert
that
God
hath
promised
salvation
absolutely
to
all
the
natural
seed
of
believers
,
upon
those
very
terms
onely
as
they
are
their
seed
,
which
you
are
ashamed
to
stand
to
,
the
promise
,
mean
which
you
will
by
that
word
promise
in
this
text
,
whether
the
bare
proposall
,
or
the
salvation
propounded
,
or
both
,
upon
these
terms
belongs
of
right
not
onely
to
believers
and
their
posterity
,
but
also
to
all
men
and
their
posterity
to
,
without
difference
,
when
at
years
of
capacity
to
neglect
or
perform
them
throughout
all
ages
and
places
of
the
world
;
for
as
the
gospel
or
glad
tidings
of
salvation
are
commanded
by
Christ
Mark
16.15
,
16.
to
be
preached
or
profered
to
every
creature
at
years
to
hear
and
understand
,
though
not
to
infants
on
terms
of
belief
and
baptism
,
so
assuredly
those
terms
being
performed
,
the
salvation
so
promised
shall
be
injoyed
accordingly
,
if
he
hath
any
truth
in
him
,
who
said
●e
that
believeth
(
i.
e.
lives
and
dies
in
the
faith
of
Christ
)
and
is
baptized
,
shall
be
saved
;
and
Paul
likewise
Rom.
3.22
.
intimates
no
lesse
,
saying
that
the
righteousness
of
God
which
is
by
faith
of
Iesus
Christ
is
unto
all
,
and
upon
all
them
that
believe
,
and
there
is
no
difference
;
so
that
if
they
that
are
now
unbelievers
and
unbelievers
children
also
shall
hereafter
believe
,
with
such
faith
as
shews
it self
by
obedience
,
which
kind
of
faith
onely
the
Scripture
means
,
the
promise
of
salvation
and
remission
of
sinnes
is
as
well
unto
them
,
as
unto
those
that
do
now
both
believe
themselves
,
and
were
also
born
of
believing
parents
,
yea
and
the
promise
of
the
holy
spirit
also
Prov.
1.22.23
.
for
indeed
God
so
loved
the
world
(
not
mundum
electorum
onely
ex
mundo
electum
)
that
he
gave
his
onely
begotten
Son
,
not
to
condemn
one
person
more
then
another
,
but
as
they
should
personally
reject
him
,
but
that
the
world
through
him
might
be
saved
,
that
whosoever
in
it
i.
e.
in
all
the
world
,
not
in
the
world
of
Elect
(
for
that
sounds
as
if
some
of
the
elect
may
believe
,
and
some
not
)
do●h
believe
might
not
perish
,
but
have
everlasting
life
Iohn
3.16.17.18.19
.
All
which
things
well
and
wisely
weighed
,
he
is
blind
that
sees
any
more
birth-priviledge
or
right
by
birth
to
salvation
,
or
the
promise
of
it
in
believers
seed
,
then
in
unbelievers
;
neither
is
there
now
any
more
priviledge
at
all
in
any
one
mans
naturall
seed
above
anothers
,
save
the
meer
hopefulness
of
education
and
advantage
of
instruction
in
the
way
and
means
of
salvation
,
which
may
possibly
befal
believers
children
more
then
others
,
though
in
case
it
happen
(
as
it
may
possibly
also
do
)
that
believers
children
have
their
breeding
among
Turks
,
and
the
children
of
very
Indians
among
believers
,
in
that
case
these
last
have
not
onely
no
lesse
priviledge
,
as
to
the
promise
of
salvation
by
bare
birth
,
but
a
priviledge
also
by
that
breeding
beyond
the
other
.
That
therefore
the
promise
of
the
Gospel-Covenant
in
any
sense
in
the
world
is
made
to
believers
seed
(
as
barely
such
)
more
then
to
the
natural
seed
of
unbelievers
▪
can
never
be
proved
by
the
word
,
while
the
world
stands
,
yea
the
very
contrary
is
most
evidently
proved
in
this
place
Act.
2.38.39
.
if
we
consult
no
other
Scripture
besides
it
.
For
First
,
neither
were
these
parents
believers
as
yet
when
Peter
said
the
promise
is
to
you
and
to
your
children
,
but
onely
were
pricked
at
the
heart
upon
some
measure
of
conviction
,
that
the
person
whom
they
had
crucified
was
the
Lord
of
life
,
which
thing
the
very
Devils
believe
and
tremble
at
;
for
in
order
unto
the
begetting
of
that
saving
faith
,
which
yet
they
had
not
,
he
spake
these
words
of
incouragement
,
and
exhortation
to
them
,
and
this
to
the
contradiction
of
Mr.
Vahan
whod
ag'd
in
an
Argument
by
the
head
and
shoulders
from
this
place
at
the
Ashford
disputation
,
was
ingenuously
acknowledged
by
Mr.
Prig.
Nor
Secondly
,
doth
Peter
make
the
promise
any
otherwise
to
them
and
their
children
then
he
doth
to
all
others
in
the
world
i.
e.
on
condition
of
their
comming
in
at
Gods
call
,
tis
saies
he
to
you
and
to
your
children
,
and
to
them
that
are
far
off
,
i.
e.
all
manner
of
persons
,
even
so
many
in
all
nations
and
generations
as
the
Lord
our
God
shall
call
,
i.
e.
as
are
prevailed
with
to
come
when
God
calls
them
,
which
to
be
the
sense
of
this
place
is
further
illustrated
by
that
pararel
place
of
Paul
,
Heb.
9.15
.
where
he
saies
thus
,
viz.
they
that
are
called
received
the
promise
of
eternall
inheritance
.
Nor
Thirdly
,
when
the
parents
did
believe
and
were
baptized
,
were
any
of
their
infants
baptized
with
them
(
as
they
must
have
been
had
that
promise
been
to
their
infants
as
well
as
to
themselves
,
on
that
single
account
of
being
their
seed
)
for
recording
how
many
were
baptized
at
that
time
,
he
concludes
them
under
such
a
term
,
as
excludes
the
infants
from
that
daies
work
,
while
he
saies
thus
,
as
many
,
meaning
no
more
then
those
(
for
else
he
deceives
us
utterly
in
his
Relation
)
as
gladly
received
the
word
(
this
infants
could
not
do
)
were
then
baptized
,
which
number
,
as
they
are
recorded
to
be
about
3000
might
in
likelihood
have
amounted
to
three
times
3000
,
if
all
the
infants
of
all
those
had
been
dipped
also
.
Fourthly
,
nor
were
there
any
more
inchurched
that
day
among
the
rest
,
but
such
as
gladly
receiving
the
word
,
were
then
and
thereupon
baptized
,
for
of
these
onely
it
is
said
,
and
not
of
infants
,
they
continued
together
in
the
Apostles
doctrine
and
fellowship
,
and
in
breaking
of
bread
and
prayers
;
but
all
their
infants
must
have
bin
inchurched
also
as
well
as
they
,
if
equally
with
their
parents
,
and
by
vertue
of
the
same
promise
,
the
right
of
Church-membership
had
belonged
to
them
.
Besides
Fiftly
,
It
crosseth
the
current
of
all
other
Scripture
to
put
such
male-construction
upon
this
,
for
that
the
promise
of
old
,
I
mean
the
old
promise
of
the
Law
;
which
was
of
the
earthly
Canaan
,
and
but
a
type
of
this
did
appertain
unto
a
fleshly
holy
seed
I
grant
,
but
that
the
new
covenant
,
or
Gospel
promise
is
made
to
any
mans
fleshly
seed
(
as
such
so
that
thereupon
we
may
baptize
them
in
token
of
it
,
before
they
are
called
to
profess
faith
in
Christ
)
is
a
thing
,
which
I
confess
I
found
in
the
common
high
way
,
when
I
look'd
not
after
it
,
but
since
I
searched
narrowly
for
it
I
could
never
see
it
;
Sure
I
am
the
Scripture
holds
forth
no
other
seed
of
Abraham
himself
to
be
heirs
with
him
of
the
heavenly
Canaan
but
his
spiritual
sead
,
i.
e.
believers
,
that
do
his
works
,
nor
doth
it
own
any
but
these
to
the
right
of
membership
,
and
fellowship
in
his
family
,
i.
e.
the
now
visible
Church
,
for
the
visible
Church
is
Abrahams
family
in
all
ages
,
as
well
under
the
Gospel
as
under
the
Law
,
&
Abrahams
house
i.
e.
the
visible
church
as
t
is
under
the
Gospel
is
much
altered
from
that
it
was
under
the
law
,
yea
so
differently
is
it
constituted
,
and
totally
translated
from
its
Mosaical
form
,
that
it
is
even
turned
up
side
down
,
and
in
a
manner
nothing
remains
the
same
it
then
was
,
as
the
covenant
is
not
the
same
with
that
of
that
of
the
law
,
so
neither
is
any
thing
else
,
that
appertains
to
it
,
but
every
thing
at
it
were
divers
from
the
other
,
and
no
way
answerable
save
as
the
Antitype
is
answerable
to
the
Type
;
for
neither
is
there
the
the
same
Mediator
,
nor
the
same
Priest-hood
,
nor
the
same
Law
,
(
for
the
Priesthood
being
changed
,
there
must
of
necessity
be
also
a
change
of
the
Law
,
Heb.
7.12
.
That
being
the
Law
of
a
Carnal
Commandment
only
,
in
the
observation
of
which
perfection
was
not
to
the
conscience
,
for
it
sanctified
only
to
purifying
of
the
flesh
,
i.
e.
from
those
outward
fleshly
,
not
morall
uncleannesses
,
and
therefore
with
the
ordinances
thereof
called
carnall
,
Heb.
9.9
.
this
the
power
of
an
endless
life
,
i.
e.
available
,
not
to
that
temporal
typical
cleansing
,
purifying
,
and
pardon
only
,
for
the
procuring
of
a
Temporal
life
,
or
well
being
in
Canaan
,
but
to
the
obtaining
of
an
eternal
life
,
by
procuring
remission
of
moral
pollution
Heb.
9.13
,
24.
nor
is
there
now
the
same
Lawgiver
under
God
that
then
was
,
that
being
Moses
the
Servant
,
who
yet
was
faithful
to
him
that
appointed
him
in
all
his
house
the
fleshly
Israel
,
for
a
Testimony
of
those
things
which
were
to
be
spoken
after
,
this
Christ
the
son
,
who
was
worthy
of
more
glory
than
Moses
,
and
is
now
over
his
own
house
,
whose
house
we
are
that
believe
to
the
end
,
Heb.
3.2.3.5.6
.
Nor
yet
the
same
Promises
,
that
being
of
of
an
earthly
,
this
of
an
heavenly
inheritance
;
nor
yet
the
same
holy
Nation
,
holy
people
,
holy
seed
,
to
which
the
promises
are
made
,
that
being
the
typical
promised
seed
Isaac
and
his
posterity
,
this
the
true
promised
seed
,
i.
e.
Christ
,
and
his
seed
,
i.
e.
all
the
Saints
,
that
are
born
of
God
by
faith
in
him
Gal.
3.16
.
to
Abraham
and
his
seed
were
the
promises
made
,
he
saith
not
unto
Seeds
as
of
many
,
but
as
of
one
,
and
unto
thy
seed
,
which
is
Christ
;
nor
the
same
ordinances
,
and
administrations
signing
the
inheritance
,
those
being
circumcision
,
the
Passeover
;
these
baptism
in
water
,
and
the
Supper
;
nor
lastly
the
same
subjects
for
those
ordinances
,
those
being
by
nature
Iewes
or
at
least
by
profession
,
and
their
Male
seed
only
(
as
to
the
one
)
Male
and
Female
as
to
the
other
,
and
that
whether
believing
yea
or
no
,
these
nor
Iewes
nor
Gentiles
by
nature
only
(
but
all
persons
whether
Iews
or
Gentiles
,
Males
or
Females
,
yet
only
as
believing
;
for
verily
so
far
are
the
natural
posterity
of
believing
Gentiles
(
as
such
,
and
as
yet
not
professing
to
believe
themselves
)
from
being
heirs
apparent
with
Abraham
of
Gospel
promises
,
and
priviledges
,
and
from
title
to
the
Gospel
ordinances
,
that
sign
them
,
and
from
being
holy
ones
by
birth
,
as
the
Iew
once
was
,
and
as
Mr.
Blake
contends
for
it
that
these
are
,
and
from
the
repute
of
Abrahams
seed
in
the
sense
of
the
Gospel
,
that
even
Abrahams
own
natural
seed
(
as
such
only
)
are
not
at
all
his
seed
in
this
sence
at
this
day
,
nor
at
all
holy
with
that
kind
of
birth
holiness
they
once
had
(
for
that
is
ended
and
abolished
in
Christ
crucified
)
nor
entailed
as
heirs
of
that
Canaan
,
without
faith
and
repentance
in
their
own
persons
,
which
and
no
other
,
are
the
terms
inrighting
therunto
,
to
any
of
these
Gospel
ordinances
at
all
,
and
all
this
will
be
seen
most
undoubtedly
to
be
true
,
by
him
that
searches
the
Scripture
,
which
testifie
no
lesse
,
and
because
this
is
the
very
Root
,
and
Knot
in
the
state
of
this
controversie
,
the
unfolding
and
laying
open
of
which
will
discover
the
whole
mystery
of
your
mistakes
in
this
point
,
all
which
arise
originally
from
your
erring
in
it
(
for
Error
minimus
in
principio
fit
major
in
medio
,
maximus
in
sine
)
pray
have
me
excused
both
in
that
I
have
been
hitherto
so
long
,
and
in
case
I
be
yet
a
little
longer
on
this
matter
.
First
then
let
it
be
considered
that
Abrahams
own
seed
,
even
that
seed
that
were
heirs
with
him
by
promise
of
the
Earthly
Canaan
,
though
born
of
his
body
now
by
Isaac
and
Iacob
as
truely
,
though
more
remotely
then
of
old
,
of
his
body
(
I
say
)
that
was
the
greatest
believer
that
ever
was
(
Christ
only
excepted
)
and
therefore
must
much
more
then
any
other
believer
(
if
any
believer
at
all
could
)
by
his
faith
confer
a
right
to
Gospel
priviledges
upon
his
seed
,
even
these
are
not
his
seed
in
the
Gospel
account
,
not
his
heirs
according
to
this
Gospel
promise
,
nor
as
barely
born
of
his
body
to
be
baptized
and
enchurched
,
and
this
I
shall
make
plain
unto
you
from
many
Scriptures
the
first
whereof
is
Romans
9.6.7.8
.
In
which
I
beseech
you
to
observe
how
the
Apostle
there
denies
Abrahams
own
naturall
children
the
name
of
Abrahams
seed
in
the
sence
of
the
Gospel
;
first
mark
how
he
magnifies
them
exceedingly
,
and
sets
forth
their
dignity
and
preheminence
above
all
other
people
,
under
the
name
of
Israelites
,
as
to
whom
pertained
the
adoption
,
and
the
glory
,
and
the
Covenants
;
i.
e.
both
Testaments
the
type
and
the
antitype
,
unto
whom
then
pertained
not
only
the
giving
of
the
law
,
but
also
the
promises
(
for
verily
the
several
excellencies
of
both
law
and
Gospel
,
upon
the
several
terms
upon
which
both
were
established
,
did
in
more
special
sence
belong
unto
that
people
at
that
time
,
then
to
any
people
under
the
Sun
,
yea
the
first
covenant
,
and
the
promise
thereof
the
Earthly
Canaan
and
all
the
priviledges
and
ordinances
signing
it
did
pertain
to
them
,
as
the
proper
heirs
therof
,
by
bare
fleshly
descent
from
Abraham
,
Isaac
and
Iacob
;
yea
all
that
was
theirs
ipso
facto
(
as
so
born
)
without
more
ado
,
whether
they
were
believers
or
not
believers
,
as
to
the
Gospel
;
and
as
for
the
Gospel
covenant
,
which
is
now
belonging
to
them
in
common
only
with
all
other
men
,
in
one
respect
it
did
principally
pertain
to
them
above
all
others
,
till
they
lost
their
preheminence
,
viz.
not
in
respect
of
any
right
to
it
they
had
by
birth
whether
they
received
it
,
yea
or
no
,
but
in
respect
of
the
first
tender
therof
,
which
,
when
it
came
in
fuller
force
to
be
ratified
to
the
world
in
the
preaching
of
the
Gospel
,
was
by
special
order
and
appointment
from
God
,
in
the
first
place
to
be
tendered
unto
them
,
nor
was
it
carried
at
all
to
the
Gentiles
,
till
these
Jews
had
both
slighted
and
rejected
it
,
when
brought
to
them
in
the
Ministery
of
Christ
and
Iohn
;
in
proof
of
which
see
in
Mat.
10.5.6.7
.
where
the
Disciples
sent
forth
to
preach
are
forbidden
to
go
in
any
waie
of
the
Gentiles
,
or
to
any
save
the
lost
sheep
of
the
house
of
Israel
;
yea
they
were
the
Children
whose
bred
this
was
at
that
time
;
and
which
till
they
loathed
it
,
was
not
to
be
given
to
the
Doggs
,
excepting
a
few
Crummes
of
it
,
I
mean
to
the
Gentiles
,
who
till
the
Partition
Wall
was
broken
down
between
them
,
and
the
Iews
by
Christ
crucified
,
were
accounted
Doggs
,
Common
,
unclean
,
sinners
by
nature
,
in
a
certain
ceremonial
sense
in
reference
to
the
Jewes
,
who
then
by
birth
were
holy
in
a
ceremonial
sence
,
now
vanisht
,
then
answering
as
opposite
to
that
birth
uncleanness
of
the
Gentiles
,
Mat.
15.24.25.26.27
.
see
also
Mat.
22.3
.
where
the
Iews
are
said
to
be
first
bidden
to
the
wedding
,
so
Luke
24.46.47
.
where
Christ
commands
that
in
their
preaching
the
Gospel
to
all
Nations
,
they
should
first
begin
at
Ierusalem
;
and
so
we
see
they
did
,
after
his
ascension
Act.
2.
see
also
Act.
3.25.26
.
where
the
Jews
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
THE
Children
of
the
Gospell
Covenant
,
in
respect
that
unto
them
first
God
sent
his
son
to
bless
them
,
in
which
respect
they
are
said
Mat.
8.12
.
to
be
THE
Children
of
the
Kingdome
,
i.
e.
the
heavenly
Kingdom
which
yet
they
were
cast
out
into
utter
darkness
from
any
enjoyment
of
,
for
their
non-acceptance
of
it
;
so
Act.
13.46
.
where
Paul
saies
to
the
Jews
that
't
was
necessary
that
the
word
of
the
gospel
should
be
first
spoken
to
them
;
so
Acts
28.28
.
't
is
said
,
the
salvation
of
God
,
which
the
Iew
rejected
,
was
from
henceforth
sent
to
the
Gentiles
:
Notwithstanding
all
which
glory
,
and
preheminence
of
this
people
Israel
,
whose
were
the
fathers
also
,
and
of
whom
as
concerning
the
flesh
Christ
came
,
Paul
,
after
he
had
shewed
their
high
prerogatives
above
others
,
comes
with
Alas
,
and
great
sorrow
of
heart
,
and
much
bewailing
for
their
infidelity
to
exclude
them
,
even
all
of
them
,
save
those
few
with
whom
the
word
of
the
Gospel
took
effect
,
so
as
to
gain
them
to
believe
,
notwithstanding
the
antient
and
legall
title
,
from
the
very
name
of
Israelites
,
and
from
standing
Abrahams
children
now
any
longer
,
for
saith
he
(
as
who
should
say
the
more
is
the
pitty
)
They
are
not
all
Israell
,
that
are
of
Israel
,
i.
e.
all
that
are
Israelites
after
the
flesh
,
are
not
the
Gospel
Israelites
,
or
Israelites
in
the
Gospels
account
,
because
few
of
them
did
receive
it
;
all
that
were
Abrahams
seed
after
the
flesh
,
and
stood
in
his
family
,
i.
e.
the
vis●ble
Church
of
old
,
as
being
his
seed
cannot
stand
so
now
,
for
belivers
onely
,
and
such
as
are
Christs
by
faith
are
counted
for
the
seed
:
that
this
is
the
meaning
of
those
words
is
most
evident
by
them
that
follows
for
(
saith
he
)
neither
because
they
are
the
seed
of
Abraham
,
i.
e.
his
fleshly
seed
,
are
they
called
children
,
i.
e
,
his
children
thereupon
,
as
to
his
Gospel
Covenant
,
but
in
Isaac
i.
e.
Christ
in
the
Antitype
shall
thy
seed
be
called
,
that
is
(
saith
he
)
expounding
himself
,
and
alluding
to
what
was
done
Allegorically
,
as
in
a
figure
,
as
concerning
Ishmael
and
Isaac
in
Abrahams
family
of
old
,
the
children
of
the
flesh
these
are
not
the
children
of
God
,
but
the
children
of
the
promise
are
counted
for
the
seed
;
the
children
of
the
flesh
,
by
which
he
means
those
that
were
born
of
Abrahams
body
by
Isaac
,
who
now
stands
in
reference
to
Christ
,
as
Ishmael
did
in
the
house
of
old
in
reference
unto
him
,
these
are
not
the
children
of
God
,
but
the
children
of
the
promise
,
(
such
was
Isaac
in
the
legal
,
typicall
,
ceremonial
and
carnal
account
in
relation
to
Ishmael
,
for
not
Ishmael
but
he
and
his
posterity
were
the
promised
seed
,
which
should
inherit
the
old
Canaan
,
and
such
is
Christ
in
the
reall
,
spiritual
,
Evangelical
and
everlasting
account
in
relation
unto
Isaac
himself
,
for
not
Isaac
and
his
seed
as
they
were
Abrahams
seed
by
Sarah
,
though
they
were
the
children
of
the
promise
of
the
earthly
Canaan
,
and
a
promised
seed
in
respect
of
Ishmael
,
but
Christ
who
is
the
true
Isaac
,
and
those
that
believe
in
him
,
among
whom
sith
Isaac
was
one
he
will
inherit
here
also
,
as
else
he
could
not
,
these
are
the
promised
seed
that
must
inherit
heaven
,
Rom.
4.13
,
Gal.
3.16
.
these
children
of
the
promise
,
i.
e.
these
that
are
of
Christ
by
faith
,
and
so
his
seed
after
the
faith
,
are
accounted
Abrahams
seed
,
his
sons
and
heirs
of
the
world
with
him
,
and
of
the
eternal
inheritance
.
A
cleerer
illustration
of
this
to
be
the
true
sense
and
meaning
of
the
spirit
in
Rom.
9.
you
have
in
Gal.
3.7.9
.
where
the
Apostle
uses
this
term
,
viz.
[
they
which
are
of
the
faith
]
to
express
no
other
then
the
very
same
persons
,
whom
he
here
stiles
the
children
of
the
promise
,
know
ye
(
saith
he
there
)
that
they
which
are
of
the
faith
,
i.
e.
which
believe
(
for
none
else
are
of
faith
that
I
know
of
)
the
same
are
the
children
of
Abraham
,
and
blessed
with
faithfull
Abraham
,
he
saith
not
they
which
be
of
Abrahams
flesh
,
for
such
neither
are
accounted
his
children
,
as
to
the
gospel
promise
,
nor
simply
as
such
are
heirs
thereof
with
him
,
muchless
doth
he
say
or
mean
,
that
those
which
are
born
of
the
bodies
of
them
that
be
of
faith
,
are
Abrahams
children
,
and
such
as
must
be
signed
as
his
sonnes
,
and
heirs
by
baptism
,
in
such
wise
as
his
own
fleshly
seed
were
signed
by
Circumcision
as
heirs
with
him
of
the
old
Canaan
:
yet
these
are
your
common
sayings
,
who
raise
such
a
sort
of
seed
to
Abraham
at
second
hand
,
or
third
remove
,
as
will
never
be
able
to
prove
their
pedegree
,
or
descent
from
him
,
either
after
the
flesh
,
or
after
the
faith
either
,
till
they
believe
themselves
,
whilest
they
breath
on
earth
,
as
if
because
Abraham
is
the
spiritual
father
of
all
that
believe
and
walk
in
his
steps
,
and
they
his
seed
,
and
sons
and
heirs
with
him
by
promise
of
eternal
life
,
therefore
he
must
patrizare
to
all
their
natural
posterity
too
,
and
be
the
spiritual
father
not
of
their
persons
onely
,
but
of
their
off-spring
also
:
But
Sirs
,
let
me
tell
you
he
is
not
so
much
as
a
father
to
his
own
seed
in
the
Gospel
sense
,
neither
can
they
stand
his
children
;
or
the
children
of
God
,
and
heirs
of
the
heavenly
blessing
and
kindome
,
because
they
come
out
of
his
loines
,
unless
they
do
as
he
did
,
for
though
his
fleshly
seed
as
a
type
for
the
time
then
being
,
stood
denominated
the
children
of
God
,
and
holy
in
an
outward
sense
,
and
heirs
according
to
the
earthly
promise
,
yet
that
account
is
gone
now
,
and
there
's
no
other
way
whereby
the
Iews
themselves
,
much
less
any
generations
among
the
Gentiles
,
can
be
stiled
the
children
of
God
or
Abraham
,
so
as
to
expect
the
gospel
portion
,
but
believing
in
Christ
Iesus
in
their
own
persons
,
Gal.
3.26.29
.
Ye
are
all
the
children
of
God
by
faith
in
Iesus
Christ
:
if
ye
be
Christs
then
are
ye
Abrahams
seed
,
and
heirs
according
to
the
promise
.
Another
place
which
cleers
it
that
Abrahams
own
seed
in
the
old
Covenants
account
are
not
his
own
in
the
account
of
the
gospel
,
so
as
barely
thereupon
to
stand
in
any
title
to
either
the
priviledges
or
ordinances
thereof
,
or
to
fellowship
now
in
his
family
,
is
Iohn
8.
where
Christ
being
cavill'd
at
by
the
Iews
for
promising
them
the
priviledge
of
the
Gospel-freedom
from
sin
,
,
to
which
they
were
slaves
,
servants
and
bondmen
(
for
all
that
legal
freedom
they
did
so
boast
of
)
upon
faith
and
continuance
in
his
words
,
discovers
so
plainly
that
a
man
may
run
and
read
it
,
the
discarding
of
the
Jews
from
all
these
three
things
which
I
am
now
proving
,
that
for
want
of
faith
,
they
are
perished
from
them
since
the
gospel
.
First
,
from
the
repute
and
denomination
of
Abrahams
children
any
longer
.
Secondly
,
from
any
share
in
the
glorious
,
or
spirituall
blessing
of
the
Gospel
.
Thirdly
,
from
any
right
of
abiding
longer
in
the
Church
,
which
they
were
the
children
of
before
,
which
Church
(
as
visible
)
now
as
well
as
then
,
and
to
the
end
of
the
world
,
since
Gods
conferring
the
fatherhood
of
the
faithful
upon
him
,
is
called
the
house
or
family
of
Abraham
.
First
,
they
say
in
a
snuff
two
or
three
times
ore
,
that
they
are
Abrahams
seed
v.
33.
that
Abraham
is
their
father
v.
39.
that
they
are
not
born
of
fornication
(
meaning
as
Ishmael
the
Son
of
the
bond-woman
,
or
servant
to
their
mother
Sarah
was
)
but
they
had
one
father
,
even
God
v.
41.
to
which
Christ
replies
,
not
by
denial
of
any
of
all
this
,
for
't
was
true
every
tittle
in
that
sense
,
in
which
they
meant
it
,
i.
e.
the
typical
sense
and
meaning
of
the
old
Covenant
,
yea
they
were
Abrahams
children
,
and
this
Christ
confesses
in
plain
terms
verse
37.
I
know
you
are
Abrahams
seed
;
yea
they
were
also
the
children
of
God
by
an
outward
and
typicall
adoption
of
them
unto
himself
,
as
his
peculiar
ones
,
and
heirs
of
that
typical
inheritance
,
Ezek.
16.8
.
&c.
but
by
telling
them
that
Abrahams
children
are
accounted
of
otherwise
now
then
formerly
,
viz.
not
as
comming
out
of
his
Ioines
,
but
as
doing
his
works
,
as
being
like
him
,
and
allied
to
him
,
not
so
much
after
the
flesh
as
after
the
faith
:
whereupon
they
not
yet
believing
,
he
denies
them
to
be
,
and
goes
about
to
prove
them
not
to
be
Abrahams
children
in
the
true
and
substantial
sense
,
in
this
Hypothesis
verse
39.
if
ye
were
Abrahams
children
,
ye
would
do
the
works
of
Abraham
,
to
which
do
but
add
the
minor
,
viz.
but
ye
do
not
the
works
of
Abraham
,
and
the
conclusion
follows
thus
,
viz.
therefore
ye
are
not
the
children
of
Abraham
:
you
see
Christ
asserts
them
to
be
Abrahams
children
in
the
old
account
,
so
as
to
stand
members
of
the
old
house
,
but
denieth
them
to
be
Abrahams
children
in
the
sense
of
the
new
.
Secondly
,
they
say
they
are
free
men
,
and
were
never
in
bondage
to
any
man
,
to
which
Christ
replies
by
granting
it
was
so
indeed
,
in
the
outward
typical
sense
that
they
were
free
men
,
and
true
heirs
of
that
earthly
glory
,
that
was
promised
to
Abraham
in
that
old
Canaan
,
but
denies
them
to
be
freemen
as
to
the
gosspel
,
with
that
heavenly
fredom
of
the
Ierusalem
,
which
is
above
the
mother
of
all
true
believers
Gal.
4.26
.
yea
in
those
spiritual
respects
,
in
which
the
Son
makes
free
indeed
those
that
know
and
receive
the
truth
and
gospel
,
they
were
but
servants
verse
34.
and
in
bondage
to
sin
,
which
is
the
greatest
slavery
of
all
,
as
also
Paul
sayes
Gal.
3.25
.
that
Ierusalem
was
,
which
was
of
old
,
and
was
in
bondage
with
her
children
,
so
he
saies
for
all
their
Sonship
,
yet
in
truth
they
are
but
servants
and
not
sonnes
,
he
grants
their
Sonship
,
freedom
,
and
title
to
the
old
inheritance
,
but
denies
their
son
and
heirship
as
to
the
new
.
Thirdly
,
they
boast
and
bless
themselves
in
their
standing
in
the
house
or
family
of
Abraham
,
i.
e.
the
Church
,
as
to
the
ordinances
,
rights
and
priviledges
whereof
who
but
themselves
had
the
title
?
for
this
indeed
was
their
advantage
of
old
,
that
to
them
were
committed
all
the
oracles
of
God
,
to
which
Christ
replies
,
true
they
did
stand
in
the
house
for
a
time
,
yet
but
for
a
time
,
and
though
sons
and
heirs
in
the
laws
typical
sense
,
yet
they
were
were
but
servants
in
the
Gospels
,
because
they
believe
not
in
him
,
and
being
but
servants
(
as
Moses
and
all
his
house
or
church
the
old
Israel
were
,
in
comparison
of
Christ
the
Son
,
and
his
house
or
Church
,
i.
e
,
the
Saints
)
they
must
anon
be
packing
out
of
the
house
,
and
abide
in
the
Church
i.
e.
Abrahams
family
no
longer
,
that
the
true
Sons
and
heirs
may
come
in
,
i.
e.
believers
,
who
are
the
blessed
seed
to
whom
onely
the
Gospel-promises
and
priviledges
do
belong
,
ver.
35.
And
the
servant
(
saith
he
)
abideth
not
in
the
house
for
ever
,
but
the
son
abideth
ever
,
if
therefore
the
son
make
you
free
,
and
that
he
doth
not
for
all
your
former
freedome
,
unless
you
believe
in
him
,
and
continue
in
his
words
,
then
shall
ye
be
free
indeed
,
even
to
the
glory
,
oracles
and
blessings
of
the
spiritual
house
the
Gospel-church
,
which
else
you
must
be
cut
off
from
for
ever
:
thus
Christ
tells
them
,
and
so
indeed
it
came
to
passe
within
a
while
,
for
not
believing
and
repenting
,
which
are
the
only
terms
that
give
right
and
admittance
to
the
ordinances
and
fellowship
of
the
Gospel
,
these
Iews
though
natural
branches
of
Abraham
still
as
much
as
ever
,
if
being
the
fleshly
seed
of
a
believer
could
have
steaded
them
at
all
,
as
to
a
standing
here
,
were
yet
clean
broken
off
from
the
Root
Abraham
,
as
he
st●nds
a
Root
to
all
the
faithful
,
because
onely
of
unbelief
,
Rom.
11.20
.
when
such
as
were
wild
olives
,
and
no
kin
at
all
to
Abraham
after
the
flesh
,
were
in
their
own
persons
,
but
not
their
natural
seed
with
them
(
save
as
they
believed
with
them
)
own'd
as
his
children
by
believing
,
and
as
members
of
the
true
Church
under
the
Gospel
.
And
this
was
also
most
directly
declared
by
Iohn
the
Baptist
,
and
the
rest
of
the
first
ministers
of
the
Gospel
,
who
would
not
admit
of
the
Jews
as
Jews
,
though
Abrahams
own
seed
,
and
holy
by
birth
,
and
members
thereupon
of
that
Church
under
the
law
to
baptism
,
and
membership
in
the
Gospel-church
,
when
they
offered
themselves
upon
the
aforenamed
terms
,
without
faith
,
repentance
,
and
amendment
;
for
howbeit
the
Pharisees
and
Saduces
and
the
whole
multitude
of
people
came
forth
to
be
baptized
of
Iohn
,
Mat
,
3.7
.
&c.
Luke
3.7
.
&c.
pretending
and
pleading
that
if
baptism
were
a
Church-priviledge
,
it
must
needs
belong
to
them
,
as
who
were
the
children
of
Abraham
,
yet
see
how
he
rounds
them
up
as
having
no
part
nor
portion
in
that
matter
:
O
generation
of
vipers
saith
he
)
who
hath
warned
you
to
flee
from
the
wrath
to
come
?
as
if
he
had
said
,
what
have
you
to
do
with
that
remission
of
sinnes
,
righteousness
and
redemption
from
wrath
to
come
,
which
I
preach
and
baptize
in
token
of
,
being
though
invested
with
circumcision
,
Church-membership
and
other
legal
rites
and
priviledges
,
yet
corrupt
and
crooked
in
conversations
?
bring
forth
therefore
,
i.
e.
to
the
end
that
you
may
be
admitted
,
baptized
,
and
inchurched
here
,
fruits
answerable
to
amendment
of
life
,
and
begin
not
,
(
its
like
that
plea
was
in
their
thoughts
and
mouths
too
,
whereupon
he
puts
them
off
from
it
)
think
not
to
say
that
we
have
Abraham
to
our
father
,
we
are
the
seed
of
such
an
eminent
believer
,
for
God
is
able
of
these
stones
to
raise
up
children
to
Abraham
,
i.
e.
God
will
,
without
being
beholding
to
you
,
raise
a
seed
to
Abraham
,
rather
then
want
them
,
from
among
these
stones
,
which
whether
he
meanes
stones
litterally
,
or
the
Gentiles
which
were
yet
as
stocks
and
stones
in
their
eies
,
I
leave
you
further
to
examine
,
but
thus
much
we
may
gather
hence
however
,
that
even
in
that
very
time
wherein
the
birth-priviledge
and
holiness
of
a
fleshly
seed
stood
in
full
force
and
power
unrepealed
(
as
then
it
did
)
so
far
as
to
give
right
to
all
ordinances
of
the
law
,
yet
,
even
then
I
say
before
,
how
much
more
since
the
Abrogation
thereof
by
faith
,
Abrahams
own
seed
could
not
,
much
less
then
may
the
seed
of
believing
Gentiles
,
now
it
s
repealed
,
(
as
such
)
be
admitted
to
baptism
without
repentance
:
the
Jews
as
impenitent
and
unbelieving
as
they
were
,
stood
uncast
out
of
the
Jewish
Church
,
while
that
Jewish
Church
it self
was
yet
standing
,
but
they
could
not
passe
per
saltum
out
of
that
Church
into
the
Gospel
Church
,
nor
immediately
from
their
right
to
circumcision
,
which
meer
fleshly
birth
gave
them
,
prove
their
right
,
without
somewhat
more
,
to
baptism
;
yet
thus
they
might
have
done
,
if
what
gave
right
of
old
to
one
of
these
ordinances
,
doth
in
like
manner
inright
persons
to
the
other
,
And
this
that
Abrahams
own
naturall
seed
do
not
now
stand
his
seed
,
so
as
thereupon
onely
,
or
at
all
to
stand
in
this
house
of
Abraham
,
i.
e.
the
visible
Church
of
the
Gospel
,
and
in
title
to
the
promises
and
priviledges
thereof
,
is
further
and
more
lively
figured
out
to
our
understandings
in
that
admirable
allusion
of
Paul
to
the
things
transacted
of
old
,
as
a
type
hereof
in
the
family
of
Abraham
,
between
the
two
mothers
and
their
children
,
viz.
Hagar
and
Sarah
,
Ishmael
and
Isaac
,
Gal.
4.21
.
to
the
end
,
where
(
to
give
you
but
a
hint
of
the
thing
,
that
you
may
follow
it
in
your
own
thoughts
at
leasure
)
having
first
related
what
is
written
of
Abrahams
having
two
sonnes
,
one
by
his
bond-maid
Hagar
,
viz.
Ishmael
,
that
was
born
after
the
flesh
,
the
other
by
the
free
woman
,
or
his
true
wife
Sarah
,
viz.
Isaac
,
who
though
born
of
Abrahams
flesh
as
well
as
the
other
,
yet
because
he
was
promised
to
come
of
Abrahams
true
spouse
Sarah
,
long
before
he
did
,
was
said
to
be
born
by
promise
,
he
asserts
these
things
to
be
an
Allegory
,
i.
e.
things
which
though
really
and
truly
done
,
yet
were
done
also
in
a
figure
,
and
as
a
shadow
of
some
other
things
to
come
viz.
the
two
Covenants
and
two
seeds
of
Abraham
thereunto
belonging
,
or
the
two
several
Jerusalems
or
Churches
of
the
law
and
the
Gospel
,
with
their
several
children
viz.
the
fleshly
seed
of
Abraham
and
the
spiritual
,
each
answering
respectively
,
not
only
as
anti-types
to
their
several
types
,
that
point●d
at
them
,
whether
the
maid
and
her
son
,
or
the
mistriss
and
hers
,
but
also
inter
se
invicem
,
as
the
two
mothers
and
their
children
did
,
each
of
them
unto
the
other
,
for
these
(
saith
he
)
i.
e.
these
two
mothers
and
children
,
the
bondwoman
and
her
son
,
and
the
freewoman
and
her
son
,
are
the
two
Covenants
or
testaments
,
meaning
in
signification
,
or
in
way
of
resemblance
of
them
,
the
one
from
mount
Sinai
,
the
other
from
mount
Sion
,
both
spoken
of
,
and
to
the
life
also
pointed
out
one
ore
against
the
other
in
Heb.
12.18
.
to
the
end
,
that
from
mount
Sinai
,
or
that
Testament
,
which
was
given
in
the
hand
of
the
Media●or
Moses
,
that
gendreth
to
bondage
,
or
enthrawles
her
children
,
this
is
Hagar
,
for
this
Hagar
who
brought
out
her
son
to
bondage
is
(
saith
he
)
mount
Sinai
in
Arabia
,
or
that
law
of
Moses
given
on
mount
Sinai
in
Arabia
,
and
answereth
to
,
i.
e.
as
a
type
points
out
,
and
signifies
the
Ierusalem
that
now
is
,
i.
e.
the
Church
of
the
Iews
before
Christ
,
which
notwithstanding
her
childrens
abode
i●
the
house
of
Abr●ham
,
and
her
Hagarlike
flaunting
,
and
vaunting
her self
over
the
other
for
a
time
,
as
if
she
were
the
onely
mistriss
,
whose
seed
must
inherit
all
,
yet
in
comparison
of
the
true
mother
,
and
her
seed
,
viz.
the
gospel
Ierusalem
,
which
was
yet
to
come
,
was
but
in
bondage
with
her
children
,
and
must
when
that
seed
once
should
come
in
,
be
chashiered
and
cast
quite
and
clean
out
of
doors
as
a
seed
to
be
no
more
accounted
on
,
so
far
as
to
abide
with
the
other
:
for
nevertheless
;
i
,
e.
all
her
present
liberty
,
and
immunity
notwithstanding
,
what
saith
the
Scripture
?
(
saies
he
)
cast
out
the
bond
woman
and
her
son
,
for
the
son
of
the
bond
woman
shall
not
be
heir
with
the
Son
of
the
free
woman
,
i.
e.
the
seed
of
the
old
Covenant
of
the
Earthly
Ierusalem
,
viz.
the
natural
seed
of
Abraham
,
shall
not
share
in
priviledges
,
nor
the
inheritance
promised
in
the
Gosspel
together
with
the
spiritual
seed
,
viz.
the
believers
or
children
of
the
Church
under
the
Gospel
.
Thus
as
Hagar
,
and
her
son
Ishmael
,
that
stood
in
Abrahams
house
a
while
,
and
were
proud
and
insolent
,
as
if
they
should
have
dwelt
there
for
ever
,
were
at
last
packt
out
before
Isaac
the
true
son
and
heir
by
promise
of
the
old
inheritance
,
and
ordinance
,
when
he
was
born
,
and
before
Sarah
,
who
would
not
indure
to
have
Ishmael
have
any
portion
in
Canaan
,
or
any
room
in
the
house
with
her
son
Isaac
,
so
also
Sarah
her self
,
and
her
son
Isaac
,
I
mean
the
fleshly
Ierusalem
,
and
Jew
that
dwelt
as
Mistris
,
and
heir
for
a
time
in
the
house
,
inheriting
only
some
outward
excellencies
,
and
enjoyments
,
were
at
last
,
being
found
mocking
thereat
,
cast
out
of
the
house
,
i.
e.
the
Church
,
the
Son-ship
,
the
glory
,
and
all
before
the
true
Mother
and
her
children
,
viz
,
the
Gospel
Church
or
true
Sarah
,
and
the
true
Isaac
,
Christ
and
his
Saints
,
or
seed
of
Believers
,
who
will
not
bear
nor
brook
it
to
have
a
meer
fleshly
seed
,
though
of
Abraham
himself
,
much
less
of
any
Gentile
believers
,
to
dwell
with
them
in
the
family
:
Isaac
and
the
fleshly
Israelites
were
by
promise
to
inherit
the
old
Testament
priviledges
,
and
the
Ishmaelites
were
not
suffered
(
as
such
)
to
partake
with
them
therein
;
Christ
and
believers
are
by
promise
to
receive
the
eternal
inheritance
,
nor
is
any
mans
fleshly
posterity
,
no
not
Abrahams
own
by
Isaac
,
I
mean
the
Israelites
themselves
(
as
such
)
permitted
or
promised
to
participate
therein
:
Ishmael
though
as
Abrahams
seed
after
the
flesh
he
had
a
portion
,
yet
had
nothing
to
do
with
that
of
Isaac
the
child
of
promise
in
the
type
;
Isaac
though
Abrahams
son
,
not
only
after
the
flesh
,
but
by
promise
too
(
as
in
reference
to
Ishmael
)
and
so
in
true
title
to
a
better
portion
then
Ishmaels
,
viz.
the
Earthly
Canaan
,
and
that
as
a
type
for
a
time
,
yet
being
but
his
fleshly
seed
in
comparison
to
Christ
,
and
believers
,
and
by
his
bare
fleshly
birth
(
save
only
that
he
was
a
spirituall
child
also
by
believing
)
as
inferior
to
them
,
as
Ishmael
was
to
himself
,
hath
nought
at
all
to
do
(
as
the
fleshly
seed
of
Abraham
)
with
that
heavenly
portion
that
belongs
to
these
.
Now
then
if
it
be
so
(
and
so
it
will
appear
to
him
that
doth
not
trifle
,
but
truely
understand
the
Scriptures
,
and
this
last
especially
which
with
many
more
viz
,
Heb.
8.
Heb.
9.
speak
expresly
of
two
distinct
covenants
or
Testaments
,
made
with
two
sorts
of
seeds
of
Abraham
concerning
two
Canaans
,
viz.
an
Earthly
and
a
Heavenly
,
whereof
one
all
along
was
a
type
of
the
other
,
for
a
time
only
,
and
now
ended
,
contrary
to
all
our
blind
Seers
,
that
confound
,
and
blindly
blend
both
of
them
into
one
)
if
so
I
say
that
Abrahams
own
sons
by
bodily
birth
are
not
now
his
own
in
Gospel
account
,
nor
heirs
(
as
so
born
only
)
of
the
Gospel
promise
and
inheritance
,
nor
house
dwellers
in
the
Gospel
Church
,
for
want
of
personal
faith
,
though
Abrahams
children
after
the
flesh
still
as
much
as
ever
,
then
I
cannot
but
stand
amazed
at
the
perverseness
of
you
the
Priesthood
in
three
things
.
First
in
that
meerly
because
you
and
your
people
do
believe
(
and
I
would
to
God
you
did
believe
,
for
so
but
few
,
for
all
your
flourish
of
either
you
or
your
people
do
indeed
)
therefore
you
count
your
natural
seed
the
seed
of
Abraham
,
this
you
express
in
plain
terms
in
your
Review
p.
14.
Secondly
in
that
,
even
Eâtenùs
,
as
your
children
only
,
you
hold
them
heirs
of
the
promise
of
the
Gospel
covenant
made
with
Abraham
.
Thirdly
in
that
you
sign
them
as
visibly
such
by
Baptism
(
as
you
call
it
)
and
thereby
admit
them
into
membership
in
the
Gospel
Church
(
as
you
call
it
)
and
having
yet
no
evidence
of
their
belief
,
conclude
them
under
a
true
title
to
all
outward
ordinances
,
save
such
as
upon
your
own
heads
only
you
keep
from
them
,
if
by
the
word
they
have
such
title
to
Church-fellowship
,
as
you
say
they
have
,
viz.
the
Supper
,
of
which
you
make
them
snap
short
,
as
much
,
and
as
groundlessly
to
the
full
(
if
baptism
at
all
belong
to
them
)
as
we
in
baptism
.
Sirs
,
let
me
reason
with
you
a
little
,
and
begg
some
cool
consideration
,
and
ingenuous
answer
from
you
concerning
these
particulars
.
First
which
way
come
your
natural
seed
,
you
being
but
Gentiles
in
the
flesh
,
to
be
the
seed
of
Abraham
?
Secondly
why
do
you
,
or
how
can
you
sign
them
as
heirs
of
the
Gospel
promise
so
simply
upon
that
account
only
?
there
are
but
two
seeds
of
Abraham
that
I
know
of
in
all
the
world
,
viz.
1.
His
seed
after
the
flesh
,
and
such
are
all
those
that
are
born
of
his
body
,
viz.
Ishmael
,
and
his
Children
by
Keturah
,
to
whom
he
gave
portions
,
and
those
that
came
of
him
by
Isaac
and
Jacob
,
which
only
(
for
Esau
sold
his
birth-right
)
were
heirs
with
him
of
the
Land
of
Canaan
.
2.
His
seed
after
the
faith
,
and
such
are
those
only
that
walk
in
his
steps
Rom.
4.12
.
that
do
his
works
John
8.
Who
are
also
by
that
same
faith
which
denominates
them
his
children
,
said
to
be
Christs
also
,
and
the
children
of
God
,
and
heirs
with
him
of
the
world
according
to
the
Gospell
Promise
,
Rom.
4.12
,
13.
Gal.
3.16
.
1
Cor.
3.21.22.23
.
Non
datur
tertium
semen
Abrahae
:
two
seeds
of
Abraham
the
Scripture
mentions
,
but
a
third
sort
cannot
be
assigned
,
all
and
only
those
that
descend
from
his
loines
as
the
Midianites
and
others
by
Keturah
,
the
Ishmaelites
by
Hagar
,
the
Edomites
and
Israelites
by
Sarah
,
which
last
only
were
the
holy
seed
,
and
children
of
promise
in
reference
to
the
Hagarens
in
a
type
and
sole
heirs
of
the
typical
Canaan
,
all
these
I
say
were
the
first
sort
,
all
believers
,
of
what
nation
soever
,
are
the
second
sort
,
but
the
natural
seed
of
believers
are
neither
of
the
one
nor
of
the
other
.
As
for
the
children
of
the
Proselites
,
i.
e.
Iews
not
by
birth
,
but
profession
,
which
by
way
of
exception
against
this
may
possibly
pop
into
some
of
your
minds
,
I
utterly
deny
them
(
as
so
born
)
to
be
any
seed
of
Abraham
at
all
,
or
heirs
of
either
inheritance
,
unless
they
believed
also
,
though
their
parents
(
believing
)
might
be
his
spiritual
seed
,
and
heirs
of
the
heavenly
inheritance
;
and
if
you
ask
why
then
was
every
male
among
the
infants
of
Proselites
circumcised
?
I
answer
not
upon
any
such
account
as
their
being
Abrahams
seed
,
or
heirs
with
him
of
either
this
or
that
,
but
meerly
as
they
were
Males
in
the
house
of
one
that
was
a
Jew
,
at
least
by
devotion
,
though
a
stranger
as
to
fleshly
relation
,
that
being
the
express
command
of
God
,
for
the
time
then
being
,
and
during
the
standing
of
that
Covenant
of
circumcision
(
the
like
to
which
if
you
had
for
infant-baptism
,
the
controversie
were
at
an
end
between
us
)
that
every
man
child
in
every
family
throughout
all
generations
,
whether
born
in
the
house
or
bought
with
money
of
any
stranger
,
that
was
no●
of
Abrahams
flesh
should
be
circumcised
,
Gen.
17.
12.
for
there
was
but
one
Law
and
ordinance
for
the
stranger
,
or
Proselite
Iew
,
and
him
that
was
a
Iew
by
birth
concerning
circumcision
and
the
Passeover
,
Numb.
9.14
.
upon
this
same
and
no
other
account
very
many
,
viz.
forreign
man-servants
,
in
every
family
of
any
Iew
,
were
by
appointment
to
be
circumcised
,
meerly
as
being
males
of
the
family
,
though
neither
born
of
Abraham
,
nor
believing
with
him
,
nor
any
way
at
all
his
seed
,
nor
yet
heirs
with
him
of
either
Canaan
,
which
injunction
and
order
of
God
concerning
that
old
covenant
ordinance
of
circumcision
,
or
the
Passeover
either
,
to
which
the
Supper
answers
,
more
lively
than
baptism
to
the
other
,
if
we
might
at
all
regard
what
was
done
then
,
as
a
Rule
for
us
now
,
who
so
shall
produce
as
the
Pattern
or
infer
any
thing
from
as
the
instution
of
God
,
according
to
which
we
are
to
act
in
the
New
Testament
ordinances
of
Baptism
,
and
the
Supper
;
and
yet
not
act
according
to
them
neither
,
but
abominably
besides
them
both
(
as
the
Priest-hood
doth
,
baptizing
(
as
not
at
all
but
rantizing
so
)
not
at
all
after
the
manner
of
circumcision
,
viz.
not
males
only
,
not
on
the
eighth
day
only
,
but
any
other
,
when
they
may
as
well
upon
that
,
not
servants
also
upon
the
Masters
,
faith
as
well
as
the
Children
upon
the
parents
,
and
as
for
the
Supper
denying
it
utterly
to
infants
that
might
then
eat
the
Passeover
)
I
avouch
them
to
be
not
a
little
besides
their
natural
,
but
much
more
besides
their
spiritual
intellectualls
.
Let
this
then
satisfy
as
to
any
conceit
,
that
any
may
have
,
as
that
the
Proselites
seed
were
the
children
of
Abraham
,
and
heirs
with
him
because
circumcised
,
viz.
that
though
all
Abrahams
seed
that
were
heirs
with
him
were
circumcised
,
yet
all
that
were
circumcised
were
not
thereby
proved
to
be
Abrahams
seed
,
nor
heirs
with
him
of
either
promise
,
and
though
his
fleshly
seed
,
Israel
the
heir
especially
,
and
his
spirituall
seed
also
,
i.
e.
believing
Jewes
,
and
Proselites
were
both
thereupon
to
come
under
that
dispensation
,
and
that
as
heirs
too
severally
of
the
two
severall
promises
,
viz.
the
typifying
,
and
typified
Canaan
,
yet
many
past
under
circumcision
upon
that
forenamed
account
only
,
of
being
males
in
the
house
,
that
were
neither
Abrahams
seed
after
the
flesh
nor
after
the
faith
,
as
Servants
,
and
the
seed
of
Proselite
Masters
,
Fathers
,
not
appearing
yet
to
believe
with
them
;
for
even
such
were
to
be
circumcised
under
the
law
,
though
(
by
your
leave
)
not
such
to
be
by
the
like
reason
baptized
under
the
Gospell
,
for
as
there
is
no
command
for
such
a
matter
,
so
if
there
had
,
the
Servants
of
the
Eunuch
(
himself
only
turning
Christian
)
must
have
been
(
as
t
is
known
they
were
not
)
baptized
together
with
him
:
besides
if
baptism
must
be
like
to
circumcision
in
its
subject
,
then
not
only
he
that
is
not
yet
apparently
an
heir
,
but
he
also
that
is
apparently
not
an
heir
by
faith
must
be
baptized
,
aswell
as
Abrahams
sonne
Ishmael
,
and
his
servant
Eleazer
,
and
all
the
other
males
of
his
house
were
circumcised
,
who
were
all
well
enough
known
to
Abraham
,
to
be
none
of
the
heirs
of
that
land
of
Canaan
,
whereof
circumcision
was
given
to
him
,
and
his
seed
in
Isaac
,
in
token
of
their
inheriting
of
it
,
at
that
very
time
when
he
circumcised
them
.
I
demand
therefore
yet
once
again
,
what
seed
of
Abraham
your
infants
are
,
in
that
thereupon
you
undertake
(
as
so
)
to
baptize
them
?
you
tell
us
in
your
Review
,
pag.
14.
They
are
Semen
fidei
,
the
children
of
his
faith
,
his
spiritual
seed
;
I
am
ashamed
to
hear
you
say
so
,
which
way
do
they
come
to
be
,
in
that
minority
,
his
spiritual
seed
,
sith
believers
only
are
so
?
you
seem
to
tell
us
they
are
so
by
believing
themselves
,
for
so
Zachaeus
,
say
you
,
by
believing
was
made
the
Son
of
Abraham
,
as
who
should
say
Zachaeus
became
,
as
infants
do
,
the
spiritual
seed
of
Abraham
by
believing
,
which
word
believing
is
as
much
as
not
having
only
,
but
acting
faith
,
which
to
act
not
others
only
but
your selves
,
who
sillyly
assert
them
to
have
faith
,
do
somewhat
more
sensibly
p.
8.
confess
them
to
be
uncapable
.
Others
tell
us
,
and
even
your selves
too
sometimes
,
and
in
effect
in
that
very
same
page
,
that
they
are
semen
fidei
,
or
the
seed
of
Abrahams
faith
,
upon
another
account
,
viz.
as
their
parents
are
believers
,
for
the
promise
is
(
say
you
,
though
that
is
no
Scripture
phrase
at
all
in
that
place
whence
you
quote
it
,
viz.
Act
2.39
.
)
to
believers
and
their
seed
,
and
if
the
adversaries
say
that
the
Iewes
were
Semen
carnis
,
and
had
right
by
the
promise
so
these
say
you
concerning
the
seed
of
believers
,
are
semen
fidei
,
and
the
promise
is
to
them
;
which
words
,
The
Promise
,
The
Promise
,
The
Promise
,
you
will
scrible
down
twenty
times
in
one
Treatise
before
you
will
sit
down
once
and
search
out
seriously
what
it
is
,
or
once
shew
distinctly
what
it
is
you
mean
by
it
.
So
then
howbeit
with
Iohn
baptist
,
Mat.
3.
with
Christ
,
Iohn
8.
Luke
19.8
,
9.
with
Paul
Rom.
4.13.9
,
6
,
8.
Gal.
3.7.9
.
there
is
but
one
way
of
becoming
Abrahams
spiritual
seed
,
or
the
children
of
his
faith
,
so
as
thereupon
to
be
signed
by
baptism
as
heirs
with
him
of
the
Gospel-promise
,
and
this
is
not
by
being
the
fleshly
posterity
of
a
believer
,
though
it
should
be
of
believing
Abraham
himself
,
for
even
his
own
fleshly
were
not
his
spiritual
seed
,
but
onely
as
they
believed
with
him
,
but
by
bringing
forth
fruits
of
repentance
,
doing
his
works
,
treading
in
the
steps
of
his
faith
,
you
belike
have
found
more
wayes
to
the
wood
then
one
,
whereof
when
ones
failes
you
in
the
fight
,
you
commonly
take
your
flight
by
the
other
,
and
with
you
there
's
two
wayes
whereby
persons
,
nay
,
which
is
a
greater
mystery
,
whereby
the
same
persons
,
even
believers
infants
in
their
very
infancy
,
may
and
do
become
Abrahams
spiritual
sons
and
heirs
,
viz.
first
by
their
own
walking
in
the
steps
of
Abrahams
faith
,
i.
e.
believing
themselves
,
which
though
it
be
the
true
way
of
becoming
Abrahams
spirituall
seed
,
yet
infants
are
not
capable
to
walk
in
it
.
Secondly
,
by
being
the
natural
progeny
of
believing
parents
;
which
though
infants
are
capable
of
it
,
yet
is
none
of
the
way
whereby
to
be
canonized
,
according
to
the
sense
of
Scripture
,
the
Spirituall
seed
of
Abraham
.
But
it
seems
the
terms
upon
which
persons
become
heirs
with
Abraham
of
Gospel-promises
,
and
stand
in
true
title
to
Gospel-ordinances
,
are
not
uniform
,
but
multiform
in
your
imagination
,
for
those
on
which
persons
in
the
capacity
of
parents
are
priviledged
with
the
title
of
Abrahams
spiritual
seed
,
and
title
to
Gospel-ordinances
and
enjoyments
,
are
their
own
believings
not
anothers
;
but
those
on
which
others
,
i.
e.
all
that
are
in
the
capacity
of
children
to
those
parents
are
thus
highly
priviledged
,
are
the
believing
of
their
parents
,
whether
they
have
any
faith
of
their
own
yea
or
no
,
and
yet
some
count
that
the
childs
own
faith
which
the
parent
professes
for
him
.
But
Genus
,
et
pro
avos
,
et
quae
non
fecimus
ipsi
vix
ea
nostra
voco
.
Sirs
,
what
pretty
intricate
blind
bo-beep
Divinity
is
this
of
yours
?
do
the
same
priviledges
and
promises
belong
to
the
believing
parents
and
their
children
,
and
yet
though
exhibited
to
them
both
alike
in
one
and
the
self
same
phrase
and
form
of
speech
(
for
saith
Peter
the
promise
is
to
you
and
your
children
,
and
to
them
that
are
farre
off
yea
even
as
many
(
meaning
of
you
and
your
children
and
of
them
that
are
far
off
)
as
the
Lord
shall
call
)
do
they
belong
upon
such
various
and
different
grounds
,
viz.
to
the
parents
upon
their
own
faith
,
to
the
children
upon
the
parents
faith
?
my
father
then
it
seems
,
what
ere
his
fathers
were
,
must
prove
his
pedegree
from
Abraham
by
his
doing
as
Abraham
did
,
or
else
he
can
be
no
gospel-son
,
nor
share
at
all
in
any
gospel-priviledges
and
immunities
,
but
if
he
were
a
believer
,
I
his
son
may
prove
mine
at
easier
rates
by
farr
,
viz.
by
going
no
further
then
the
faith
and
faederation
of
my
father
.
But
Sirs
,
will
this
hold
a
triall
think
you
by
the
word
?
is
there
any
such
manglements
as
these
to
be
found
there
?
is
it
to
be
found
there
that
now
under
the
gospel-Covenant
since
that
outing
of
the
old
Covenant
,
and
that
fleshly
seed
,
that
were
heirs
of
it
,
and
all
the
tipical
pertinencies
thereof
the
faith
and
faederation
of
fathers
inrights
and
enrouls
all
their
fleshly
seed
as
Heirs
with
them
of
salvation
,
without
any
evidence
of
their
believing
themselves
?
then
tell
me
why
the
fleshly
seed
of
those
great
believers
,
Abraham
,
Isaac
,
and
Iacob
stand
excommunicated
from
all
Gospel-priviledges
,
participations
of
ordinances
,
promises
,
&c.
even
from
the
beginnings
of
the
Gospel
Church
and
first
administring
of
baptism
to
this
very
day
?
will
you
plead
your
own
right
above
theirs
to
stand
his
children
in
the
Gospel-Church
by
saying
,
we
had
holy
men
and
believers
to
our
fathers
,
but
their
fathers
believed
not
the
Gospel
,
therefore
worthily
are
they
cut
off
with
them
?
I
reply
thus
,
were
not
Abraham
,
Isaac
and
Iacob
their
fleshly
fathers
?
and
though
remote
ones
,
yet
were
they
not
their
true
fathers
after
the
flesh
still
as
much
as
ever
?
did
Iohn
Mat.
3.
and
Christ
Iohn
8.
and
Peter
Acts
2.
deny
them
a
standing
in
the
Gospel
house
and
admission
unto
baptism
and
membership
without
repentance
and
belief
in
their
own
persons
,
and
doing
the
works
of
Abraham
?
did
they
I
say
put
such
off
from
all
Gospel-expectations
and
priviledges
who
offered
themselves
thereto
with
this
plea
,
viz.
we
have
Abraham
to
our
father
?
and
dare
you
admit
such
without
faith
or
repentance
,
for
whom
you
can
make
no
higher
pretence
then
this
,
viz.
they
are
the
children
of
believers
?
me
thinks
if
meer
birth-priviledges
and
fleshly
descent
,
must
carry
it
still
without
faith
in
the
seed
themselves
,
are
not
the
Iews
infants
to
this
day
higher
born
then
any
Gentiles
infants
in
the
world
,
whose
parents
are
believers
?
for
they
verily
can
say
no
less
then
this
,
we
are
the
natural
issue
of
the
father
of
all
the
faithfull
,
yet
may
they
not
be
own'd
barely
upon
that
account
to
gospel-ordinances
,
and
if
the
natural
seed
,
and
that
by
Isaac
and
Iacob
of
Abraham
himself
the
grand
believer
,
which
seed
could
of
old
claim
a
room
by
right
of
birth
from
Abraham
in
the
house
of
Moses
,
cannot
possibly
carry
it
so
high
under
Christ
,
as
by
the
same
descent
,
onely
without
faith
in
themselves
,
to
gain
a
standing
in
his
house
,
or
so
much
as
right
to
be
stiled
their
own
natural
fathers
children
(
as
to
the
Gospel
)
I
am
amazed
to
see
you
Gentile
believers
to
conferre
upon
your
meer
natural
seed
the
name
of
Abrahams
spiritual
seed
,
and
denominate
your
semen
carnis
his
semen
fidei
.
〈◊〉
The
Iews
,
though
the
natural
seed
of
Abraham
,
yet
cannot
have
the
account
of
the
spiritual
seed
,
nor
any
right
to
Gospel
priviledges
because
they
believe
not
themselves
,
which
if
they
did
they
should
have
right
to
the
Gospel
as
well
as
we
who
believe
,
but
sith
they
abide
in
unbelief
they
are
cut
off
from
all
share
in
these
things
.
Baptist.
Then
learn
once
I
beseech
you
this
lessen
from
your selves
,
which
you
will
not
learn
from
Iohn
,
Christ
and
Paul
,
viz.
that
the
ground
of
standing
Abrahams
spiritual
seed
,
sons
and
heirs
;
and
Church-members
under
the
Gospel
is
not
the
the
faith
and
faederation
of
the
parents
,
by
vertue
of
which
you
plead
your
childrens
right
to
baptism
,
saying
they
have
believers
,
as
the
Jews
once
to
Iohn
pleaded
theirs
,
saying
,
we
have
Abraham
to
our
father
,
but
faith
it self
in
the
particular
persons
so
standing
,
for
so
many
Jews
,
heathens
,
infidels
children
as
are
of
the
faith
of
Abraham
,
i.
e.
not
born
of
faithful
parents
,
but
faithful
themseves
(
as
he
was
)
are
incorporated
;
incovenanted
,
inchurched
as
Abrahams
seed
,
and
Evangelically
blessed
with
faithful
Abraham
;
but
till
even
believers
children
,
yea
Abrahams
own
believe
themselves
,
the
parents
faith
cannot
now
possibly
ingraft
them
,
the
time
of
faith
or
standing
by
faith
alone
in
the
house
,
or
visible
Church
of
God
being
now
come
in
,
the
standing
by
any
fleshly
generation
what
soever
is
done
away
,
yea
Abrahams
own
children
,
the
naturall
branches
that
grow
out
of
his
loynes
are
cut
off
from
standing
(
as
till
Chirist
they
did
)
now
any
longer
upon
their
own
Root
Abraham
,
because
of
unbelief
.
I
say
then
that
no
infant
in
infancy
,
of
what
believing
parent
soever
,
is
either
Abrahams
spiritual
seed
,
or
dying
in
infancy
is
saved
upon
any
such
account
as
a
believers
seed
,
or
Abrahams
seed
,
nor
whilst
living
an
infant
onely
,
may
be
signed
by
baptism
as
an
heir
apparent
of
salvation
:
for
if
Abraham
stand
not
a
spiritual
father
to
his
own
meer
fleshly
seed
,
he
stands
not
so
sure
to
the
meer
fleshly
seed
of
any
believing
Gentile
,
for
that
were
to
priviledge
every
ordinary
believer
,
and
his
natural
seed
above
either
himself
or
his
own
.
Nor
doth
this
hinder
,
or
deny
the
salvation
of
the
dying
infants
of
believers
,
or
dispose
them
ere
the
sooner
(
muchless
necessarily
)
to
damnation
,
to
say
they
are
not
Abrahams
spirituall
seed
(
quâ
believers
infants
)
nor
heirs
to
salvation
upon
any
such
account
as
that
,
for
though
neither
upon
that
,
nor
any
other
account
at
all
they
may
warrantably
be
baptized
,
yet
it
s
more
then
possible
,
or
probable
either
(
because
infallible
)
that
there
's
other
Scripture
account
enough
,
upon
which
when
we
see
them
die
in
infancy
we
may
assert
them
undoubtedly
not
to
be
damned
;
for
as
it
is
most
sure
and
true
,
that
all
that
are
apparently
(
if
really
)
Abrahams
spiritual
seed
by
faith
must
so
living
,
so
dying
be
saved
,
in
token
and
farther
evidence
of
which
to
themselves
more
then
others
they
are
by
the
good
wil
of
Christ
to
be
baptized
,
yet
is
it
neither
true
,
nor
necessary
that
all
that
are
saved
must
be
Abrahams
spiritual
seed
by
faith
,
but
most
certain
that
some
shall
be
saved
,
that
never
were
Abrahams
seed
in
any
sense
at
all
,
witnesse
not
onely
the
faithful
fore-fathers
of
Abraham
,
for
he
was
their
seed
,
and
not
they
his
,
but
also
all
dying
infants
of
what
parents
soever
both
before
Abrahams
time
,
and
since
,
of
whom
to
salvation
notwithstanding
those
are
the
onely
termes
on
which
it
belongs
to
adult
ones
,
to
whom
it
s
preacht
,
Mark
16.15
,
16.
these
being
truly
capable
of
neither
,
't
is
not
required
that
they
should
either
repent
,
believe
or
be
baptized
.
I
know
this
Iustification
of
dying
infants
without
faith
is
uncouth
,
and
little
less
,
for
all
it
holds
forth
so
much
salvation
,
then
damnable
doctrine
among
you
Divines
,
that
plead
the
contrary
,
but
I
shall
by
the
help
of
God
make
it
good
to
the
faces
of
you
all
,
when
I
come
to
consider
the
baldness
of
your
consequence
in
this
point
,
as
you
give
me
good
occasion
to
do
in
some
places
,
where
me
thinks
you
meddle
with
it
somewhat
clumsily
,
as
it
were
in
mittins
,
as
if
because
there
's
no
other
way
revealed
for
the
salvation
of
such
by
Christ
,
to
whom
the
gospel
is
preached
,
who
are
capable
to
hear
,
and
do
what
's
required
,
for
such
onely
the
word
universally
speaks
of
,
when
it
speaks
of
salvation
in
that
way
,
but
the
way
of
belief
and
actuall
obedience
onely
,
therefore
there
's
no
other
way
for
the
salvation
of
dying
infants
by
Christ
,
who
can
possibly
neither
believe
in
him
,
nor
obey
him
,
which
as
it
is
such
shameful
stuff
,
that
I
cannot
bear
it
with
out
inward
blushing
at
your
blindness
,
so
whether
you
have
not
as
much
cause
to
be
ashamed
on
't
within
your selves
is
well
worth
your
inmost
inquiry
.
I
say
therefore
again
,
so
far
is
this
from
excluding
dying
infants
of
believers
from
entrance
into
the
kingdome
of
heaven
,
to
say
they
are
neither
Abrahams
spiritual
seed
by
faith
,
nor
heirs
thereof
upon
that
ground
onely
of
being
so
,
that
it
rather
concludes
and
supposes
there
's
some
other
ground
that
is
common
with
them
to
the
innocent
infants
of
even
infidels
,
and
all
the
world
,
upon
which
these
,
whom
,
though
they
are
hundreds
to
one
,
yet
your selves
in
your
fierce
wrath
,
and
merciless
cruelty
devote
universally
to
damnation
,
may
dying
in
infancy
universally
be
saved
also
;
which
ground
if
you
will
yet
know
it
,
is
the
righteousness
of
Christ
,
the
free
imputation
of
which
universally
from
the
father
saves
not
onely
all
that
believe
from
both
that
,
and
their
actuall
transgressions
too
,
but
even
the
whole
world
,
whether
they
believe
it
or
no
from
the
the
imputation
of
Adams
transgression
;
so
that
none
at
all
ever
perish
upon
that
account
,
in
which
respect
he
is
said
to
be
the
Saviour
of
all
men
,
but
especially
of
them
that
believe
:
much
more
doth
it
,
and
that
without
faith
,
save
all
dying
infants
,
who
as
they
believe
not
,
so
have
not
as
yet
by
any
actual
sin
bard
themselves
,
or
deserved
exemption
,
or
become
liable
at
all
to
the
second
death
,
i.
e.
the
damnation
of
hell
,
which
befalls
not
any
but
upon
personal
neglect
of
the
light
and
grace
of
life
,
brought
in
by
the
second
Adam
,
as
the
first
death
onely
overtakes
mankind
for
onely
that
sin
of
the
first
Adam
.
Babist
.
If
all
dying
infants
are
saved
then
not
few
but
many
,
if
not
the
maior
part
must
be
saved
,
contrary
to
that
of
Christ
,
Mat.
7.13.14
.
Luke
13.23.24
.
where
he
saith
few
there
are
that
are
saved
.
Baptist.
There
are
indeed
but
few
inter
adultos
among
persons
that
come
to
years
,
of
whom
alone
,
and
not
of
Infants
at
all
Christ
there
speaks
,
and
even
every
where
else
,
where
he
speaks
to
us
of
the
way
of
life
,
and
this
is
plain
by
the
reason
he
there
gives
why
so
few
are
saved
,
which
is
the
straitness
of
the
gate
,
and
narrowness
of
the
way
that
leads
to
life
,
viz.
of
self-denial
,
and
suffering
for
Christ
,
which
men
mostly
being
very
loath
to
walk
in
,
it
comes
to
pass
that
few
of
them
come
to
life
by
it
;
but
infants
being
altogether
uncapable
to
walk
in
it
,
are
are
altogether
dis-ingaged
from
walking
in
it
till
they
come
to
capacity
so
to
do
,
and
yet
are
not
damn'd
for
not
walking
in
it
:
when
we
come
to
years
of
understanding
,
and
to
apprehend
the
good
will
of
God
to
us
,
in
providing
a
Saviour
for
us
,
his
good
will
concerning
us
in
order
to
salvation
by
him
is
,
that
we
believe
in
him
and
obey
him
,
and
apply
his
righteousness
unto
our selves
,
Gal.
3.27
.
but
whilst
we
are
yet
in
such
minority
,
as
neither
to
know
what
God
hath
done
for
us
,
nor
to
be
capable
of
putting
on
the
Lord
Iesus
our selves
,
he
himself
is
pleased
to
impute
his
righteousness
to
salvation
to
us
so
dying
,
even
as
we
our selves
,
whilst
our
infants
are
new
born
,
do
not
onely
provide
,
but
also
put
on
what
clothes
we
have
provided
in
our
pitty
towards
them
,
for
the
covering
of
their
nakedness
,
but
when
they
come
to
years
of
such
discretion
as
to
discern
,
and
be
sensible
of
their
own
shame
,
and
capable
to
dress
themselves
with
their
own
hands
,
we
expect
when
in
our
love
we
have
once
provided
raiment
for
them
,
they
should
put
it
on
themselves
,
or
go
without
it
:
thus
candid
are
we
towards
the
dying
infants
of
all
sorts
:
nevertheless
,
though
we
tell
you
of
our
charity
towards
them
,
and
of
your
own
cruelty
in
sending
all
heathen
infants
to
hell
,
and
this
no
less
then
twenty
times
over
,
yet
we
must
expect
to
hear
it
from
ore
the
pulpit
cloth
twenty
times
ore
again
,
before
the
devil
be
dead
,
how
blessed
and
charitable
your
doctrine
is
,
and
what
most
bloody
and
cruel
opinionists
the
Anabaptists
are
concerning
infants
.
Infants
then
I
say
of
what
parents
soever
are
either
such
as
die
in
the
personall
innocency
of
their
own
infancy
,
and
so
are
universally
saved
,
and
yet
in
token
,
or
as
a
sign
thereof
to
themselves
there
's
neither
need
,
nor
sense
,
nor
reason
to
baptize
them
;
or
else
such
as
live
to
understanding
,
and
then
they
appear
,
either
not
to
do
Abrahams
works
,
and
then
we
own
them
not
yet
as
Abrahams
seed
,
though
born
of
believing
parents
,
yea
though
of
believing
Abraham
himself
,
not
as
heirs
according
to
the
Gospel-promise
,
or
else
to
belieue
in
Christ
,
and
walk
in
the
steps
of
Abraham
,
and
then
of
what
parents
soever
,
though
of
infidels
,
we
are
to
own
them
as
Abrahams
spiritual
seed
,
and
such
as
(
so
abiding
)
are
heirs
apparent
by
promise
of
the
heavenly
Canaan
:
this
we
can
never
discern
by
them
in
their
infancy
,
not
knowing
yet
whether
they
shall
die
infants
,
or
live
to
years
,
nor
whether
when
they
come
to
years
they
will
reject
Christ
or
receive
him
.
To
conclude
this
then
,
that
any
mans
fleshly
seed
in
the
world
is
upon
the
meer
account
of
their
natural
descent
of
such
or
such
parents
,
or
further
then
as
dying
in
infancy
they
have
no
actual
sin
to
condemn
them
,
or
living
to
act
sin
they
believe
in
Christ
(
in
both
which
cases
the
seed
of
unbelievers
are
as
capable
of
salvation
as
the
seed
of
believers
themselves
)
are
by
promise
heirs
of
salvation
,
and
in
token
thereof
are
to
be
baptized
,
and
in
baptism
visibly
sign'd
(
more
then
other
children
)
as
children
o●
God
,
members
of
Christ
,
and
inheritors
of
the
Kingdom
of
heaven
,
t
is
a
lesson
which
I
learn'd
once
by
roat
,
and
had
by
root
of
heart
,
when
in
the
minority
of
my
standing
in
the
false
ministry
with
you
,
I
was
verst
in
the
Priests
Primmer
of
Common-prayer
,
and
(
as
to
Gospel-administrations
)
was
skild
but
little
further
then
the
Psalter
,
but
when
I
once
turn'd
over
a
new
leaf
,
and
began
●o
advance
a
little
further
,
even
into
the
Scripture
,
which
in
some
volumes
was
in
those
dayes
annexed
as
some
certain
appendix
at
the
end
of
it
,
I
could
never
read
that
lesson
perfectly
since
,
neither
can
I
learn
now
that
any
mans
fleshly
seed
,
that
lives
and
yet
believes
not
,
can
make
any
clearer
claim
of
kindred
to
Abraham
as
their
father
,
or
to
the
Gospel
inheritance
by
a
meer
bodily
birth
of
believers
only
,
then
I
can
make
of
my
kindred
to
the
Great
Turk
,
and
of
my
tight
to
succeed
him
(
as
his
heir
)
in
his
dominion
,
by
pleading
that
between
them
both
his
Grandmother
and
mine
had
four
elbowes
.
Now
therefore
Sirs
,
let
it
be
seriously
considered
by
you
,
that
that
outward
meer
denominative
birth
holiness
,
which
was
once
in
the
seed
of
the
Iews
,
and
is
now
supposed
,
and
asserted
by
you
to
be
in
the
seed
of
believing
Gentiles
,
as
it
was
then
peculiar
to
that
people
only
;
that
were
Iews
by
either
nature
or
Religion
,
so
it
is
now
universally
and
utterly
ended
in
Christ
crucified
,
and
no
more
to
have
a
being
among
them
,
or
any
other
people
under
heaven
.
It
was
not
by
Christ
comming
communicated
,
or
(
as
Mr.
Blake
cloudily
contends
,
throughout
his
Mistaken
Treatise
of
birth-priviledge
,
and
covenant
holiness
)
conveyed
from
the
Iews
to
believing
Gentiles
,
and
their
seed
,
but
clearly
cashiered
,
and
confiscated
,
so
that
ther
s
now
no
such
thing
to
be
found
at
all
.
'T
is
not
devolved
downwards
but
rather
resolved
into
that
Gospel
truth
,
and
substance
which
it
shadowed
out
,
yea
and
totally
dissolved
,
ecclipsed
,
annihilated
,
swallowed
up
(
as
the
light
of
the
Moon
before
the
Sun
)
being
clothed
upon
with
a
far
greater
,
and
more
glorious
holiness
than
it self
;
for
as
the
type
was
in
time
to
give
way
,
and
be
gone
when
the
thing
typified
thereby
should
once
come
into
existence
,
so
all
that
old
covenant
holiness
even
the
holiness
of
that
seed
Isaac
,
and
his
posterity
as
well
as
other
things
that
were
predicated
by
it
,
was
,
as
but
a
type
of
a
more
perfect
hol●nes
,
and
holy
seed
to
come
,
to
flee
away
,
as
Ishmael
before
himself
,
when
once
Christ
should
come
,
and
that
holy
seed
to
stand
in
the
house
to
whom
the
promises
of
the
Gospel
do
belong
.
Babist
.
This
seed
you
speak
of
,
viz.
believers
was
come
before
Christ
,
and
in
being
under
the
law
as
well
as
now
,
therefore
they
sure
cannot
be
the
holy
seed
shadowed
out
by
that
holy
seed
that
came
of
Isaac
.
Baptist.
True
the
Gospel
holy
seed
was
under
the
law
,
but
not
the
Laws
holy
seed
under
the
Gospel
,
the
substance
being
ever
when
and
where
the
shadow
is
,
but
the
shadow
not
alwaies
when
and
where
the
substance
:
Novum
Testamentum
semper
&
ubique
fuit
in
vetere
velatum
,
vetus
non
in
novo
,
nisi
revelatum
:
the
law
,
and
its
holy
things
are
not
in
being
,
but
only
revealed
what
they
were
,
under
the
Gospel
,
but
the
Gospel
,
and
its
holy
things
were
in
being
(
though
veiled
over
)
under
the
law
,
and
yet
for
all
that
the
Gospel
is
said
truly
to
come
then
,
because
it
came
not
into
its
full
force
till
Christ
came
,
so
faith
is
said
to
come
in
with
Christ
,
Gal.
3.23.25
.
not
as
if
there
were
no
faith
in
the
world
before
,
but
because
both
the
fulness
of
the
things
before
believed
came
in
then
,
and
things
before
believed
came
then
into
full
force
and
act
,
and
also
because
the
way
of
standing
in
the
Church
,
which
before
was
chiefly
by
a
fleshly
birth
,
comes
now
to
be
no
otherwise
then
by
a
spirituall
birth
from
above
,
by
faith
in
Christ
Iesus
,
Rom.
11.
thou
standest
by
faith
(
faith
Paul
,
speaking
of
the
manner
of
the
Gospel
standing
in
the
visible
Church
)
so
that
the
holy
seed
,
and
heirs
of
the
Gospel
covenant
i.
e.
believers
,
which
are
the
seed
of
Christ
,
Esay
,
53.
He
shall
see
his
seed
,
are
said
to
come
then
,
though
there
was
such
a
seed
in
the
world
from
the
beginning
thereof
,
because
they
then
came
to
dwell
alone
as
it
were
in
the
house
,
where
Ishmael
the
sonne
of
the
Bondwoman
(
to
speak
after
the
Allegory
)
I
mean
the
fleshly
Israelites
,
a
meer
fleshly
seed
dwelt
together
with
them
(
as
Ishmael
did
with
Isaac
,
till
he
was
cast
out
)
in
former
time
;
for
even
as
Ishmael
the
servant
dwelt
as
it
were
the
Son
and
heir
in
the
house
till
Isaac
was
born
,
and
then
after
a
while
was
cast
out
,
that
Isaac
the
true
heir
might
dwell
alone
,
and
such
as
should
successively
come
from
him
,
so
Israel
after
the
flesh
,
though
a
servant
in
reference
to
the
Gospel
Israel
,
dwelt
,
and
domineered
,
as
the
only
child
of
the
Church
till
Christ
the
true
Isaac
was
born
,
and
then
after
a
while
was
cast
out
of
the
Church
,
that
his
seed
might
dwell
there
alone
forever
after
.
Babist
.
If
it
be
so
that
believers
only
a●e
that
holy
seed
which
is
now
to
stand
in
the
visible
Church
;
how
is
it
that
you
baptize
,
and
●nchurch
such
among
you
sometimes
as
are
no
true
believers
?
Baptist.
We
receive
all
that
we
receive
by
baptism
into
the
Church
under
the
notion
of
true
believers
only
;
and
such
they
are
so
far
as
we
are
capable
to
conceive
by
that
outward
profession
of
faith
,
upon
which
only
we
admit
them
;
but
if
our
charity
be
so
mistaken
(
as
that
of
the
Apostles
themselves
was
in
the
like
case
)
that
persons
after
either
appear
to
be
Hypocrites
,
or
prove
Apostates
,
we
have
warrant
from
the
word
,
according
to
which
we
also
act
,
to
cast
them
out
again
,
as
those
that
have
no
right
at
all
to
stand
there
,
whilest
by
their
works
they
seem
to
be
unbelievers
,
till
by
some
future
and
clearer
fruits
thereof
we
can
guess
them
groundedly
to
be
converted
truly
to
the
faith
.
All
then
that
we
can
say
of
the
holiness
,
and
holy
things
that
were
under
the
first
covenant
,
which
had
then
ordinances
of
divine
service
,
but
carnal
ones
,
and
a
worldly
sanctuary
,
an
humane
,
infirm
,
and
imperfect
High-priest-hood
,
an
earthly
inheritance
,
a
fleshly
seed
,
which
yet
were
all
holy
for
the
time
then
being
,
all
(
I
say
)
that
can
be
now
said
of
them
,
is
this
,
they
were
Typical
,
Ceremonial
,
and
abiding
only
till
the
time
of
Gospell
reformation
,
Heb.
9.9
.
and
are
now
all
abrogated
,
and
out
of
date
,
so
that
we
may
say
(
as
he
fuit
Ilium
)
so
fuit
Canaan
,
fuit
urbs
,
fuit
lex
,
fuit
Templum
,
fuit
sanctum
Sanctorum
,
fuit
sacerdotium
,
fuit
sacrosanctum
semen
:
there
was
indeed
a
holy
land
,
a
holy
City
,
a
holy
Law
,
a
holy
Temple
,
a
holy
Priest-hood
,
a
holy
seed
,
but
all
these
belonging
to
a
first
Covenant
,
which
was
faulty
,
and
so
gave
place
in
time
to
a
second
;
all
ornaments
,
furniture
,
and
accomplishments
of
a
covenant
,
that
decayed
,
waxed
old
,
was
ready
to
vanish
,
and
is
now
long
since
vanished
before
a
better
,
there
were
priviledges
,
there
was
a
freedome
,
there
was
a
rest
,
there
was
a
holiness
;
there
was
a
glory
,
there
was
a
Mosaical
ministration
,
but
as
it
was
less
glorious
by
far
then
the
Gospel
ministration
of
Christ
,
so
,
as
the
shine
of
a
Star
when
the
Sun
rises
,
it
past
away
,
and
perished
from
before
it
,
when
the
other
came
in
,
so
that
they
were
at
a
loss
that
then
did
,
as
those
are
that
still
do
dote
,
though
but
in
part
,
upon
it
,
not
looking
stedfastly
to
the
end
of
that
which
is
now
abolished
,
and
not
considering
that
all
that
glory
is
done
away
and
hath
something
remaining
in
its
stead
that
is
more
glorious
than
it
,
nor
that
all
that
which
was
made
glorious
and
holy
,
as
a
type
,
for
a
while
,
viz.
the
holy
City
,
the
glorious
holy
mountain
,
the
holy
Priesthood
,
holy
Temple
,
holy
root
,
holy
branches
,
and
what
ever
else
was
so
denominated
,
hath
now
no
glory
,
nor
holiness
at
all
upon
it
by
reason
of
a
glory
that
excelleth
,
2
Cor.
3.9.10
,
11.13
.
Babist
.
Abraham
is
still
an
holy
root
,
and
his
children
holy
branches
,
even
now
under
the
Gospel
,
as
well
as
of
old
under
the
law
,
and
so
are
believing
parents
to
their
seed
,
as
the
Iews
of
old
were
to
their
children
,
for
saith
Paul
Rom.
11.16
.
if
the
first
fruit
be
holy
,
so
is
the
lump
;
and
if
the
root
be
holy
,
so
are
the
branches
,
at
Mr.
Blake
also
well
observeth
in
his
Birth-priviledge
p.
7.
Baptist.
That
the
Root
here
is
Abraham
for
my
part
I
freely
grant
you
,
since
t
is
supposed
you
have
so
much
advantage
by
it
,
although
t
is
sub
judice
among
some
,
whether
by
the
root
in
that
place
be
not
meant
Christ
,
because
the
standing
upon
it
is
said
to
be
by
faith
only
,
which
is
that
only
that
ingrafts
persons
into
Christ
,
and
(
as
some
say
)
ingrafts
them
into
Christ
only
,
and
not
any
other
:
and
that
by
the
olive-tree
is
meant
the
house
or
family
of
Abraham
i.
e.
the
visible
Church
,
and
that
the
branches
,
and
lump
that
are
here
said
to
be
holy
,
are
Abrahams
children
al●o
,
but
I
beseech
you
let
it
be
considered
that
Abraham
was
a
root
two
wayes
,
or
a
double
holy
root
,
standing
respectively
so
to
a
two-fold
lump
,
or
two
sorts
of
holy
branches
,
viz
,
natural
and
spiritual
,
his
children
after
the
flesh
,
and
after
the
faith
,
his
typically
and
ceremonially
holy
seed
,
and
his
morally
and
really
holy
seed
,
his
sons
by
generation
and
heirs
by
promise
of
the
the
earthly
Canaan
,
i.
e.
the
carnal
Israelites
,
and
his
sonnes
by
regeneration
i.
e.
the
Saints
and
believers
,
who
are
heirs
by
promise
of
the
heavenly
Canaan
,
and
the
true
Israelites
in
whom
is
no
guile
;
under
the
●irst
Covenant
,
or
old
Testament
Abraham
stood
a
holy
root
to
his
natural
branches
born
of
his
body
by
Isaac
and
Iacob
,
which
also
in
a
figure
and
pro
tempore
,
to
shadow
out
the
holy
seed
to
come
,
that
should
inherit
heaven
,
were
(
by
bare
denomination
more
then
inward
qualification
)
a
holy
seed
,
inheriting
a
figurative
holy
land
;
but
under
t●e
Gospel
,
the
substance
being
come
in
place
,
that
shadow
is
fled
,
and
howbeit
Abraham
is
a
holy
root
now
unto
the
end
of
the
world
,
as
well
as
before
,
yet
not
now
any
longer
to
his
own
fleshly
seed
by
Isaac
,
much
less
the
meer
carnal
seed
of
believing
Gentiles
,
but
to
the
other
sort
of
seed
,
viz.
the
children
of
his
faith
,
that
walk
in
his
steps
,
and
do
his
works
,
for
the
natural
branches
of
his
own
body
are
now
broken
off
,
and
can
stand
no
more
a
holy
seed
,
and
branches
in
reference
to
that
holy
root
Abraham
for
the
want
of
faith
,
but
the
other
i.
e.
all
,
and
onely
such
as
believe
,
of
what
nation
or
parents
soever
,
Jews
or
Gentiles
,
are
now
counted
for
his
seed
,
and
stand
holy
branches
to
that
holy
root
Abraham
,
and
the
holy
lump
to
him
,
who
was
(
as
it
were
)
a
certain
first
fruits
unto
God
of
the
whole
body
of
believers
,
and
chosen
of
God
to
be
a
father
of
the
faithful
,
and
a
holy
root
for
ever
to
all
persons
that
in
after
ages
should
believe
,
to
which
honor
he
was
also
sealed
by
circumcision
.
The
true
visible
Church
then
,
of
olive-tree
,
in
which
there
's
fatness
and
fulness
(
as
David
saith
I
shall
be
filled
with
the
fatness
of
thy
house
)
is
counted
his
family
to
the
end
,
in
which
there
's
now
no
right
of
admittance
,
or
continuance
(
as
of
old
)
for
his
own
fleshly
seed
,
the
very
Iews
,
that
were
an
holy
seed
before
the
time
of
faith
came
,
much
less
for
any
other
mans
natural
seed
without
faith
,
but
for
those
onely
even
those
individual
persons
that
do
believe
.
There
's
no
room
by
right
for
any
else
in
the
house
of
Abraham
the
Gospel-church
,
whose
members
are
born
unto
it
not
of
flesh
,
but
of
faith
,
not
by
being
of
Abraham
himself
,
but
as
Abraham
himself
was
,
not
by
being
of
believers
after
the
flesh
,
but
by
being
believers
with
them
.
In
the
Allegory
,
while
Isaac
the
typical
promised
seed
was
only
in
the
word
of
promise
,
and
not
in
actual
being
Ishmael
dwelt
in
the
house
,
but
soon
after
he
came
into
the
world
Ishmael
must
abide
in
the
house
no
longer
,
so
while
Christ
the
true
Isaac
,
typified
by
the
other
,
to
whom
the
Gospel
promises
were
made
,
was
but
barely
in
the
promise
,
the
fleshly
Israel
vaunted
it
in
the
Church
,
but
when
the
fulnesse
of
time
was
come
for
him
to
be
incarnate
,
and
in
esse
reali
,
that
fleshly
holy
seed
,
much
more
the
fleshly
seed
of
believing
Gentiles
could
have
no
right
of
residence
in
the
family
of
Abraham
,
nor
are
any
(
saving
believers
)
allowed
members
thereof
to
this
very
day
.
Babist
.
But
it
seems
to
be
the
Iews
themselves
,
even
the
naturall
seed
of
Abraham
,
to
which
in
that
Rom.
11.19
.
Abraham
is
said
by
Paul
to
stand
a
holy
root
,
if
it
be
considered
with
reference
to
the
verse
before
,
where
he
speaks
plainly
of
them
,
as
in
contradistinction
to
believieng
Gentiles
,
therefore
Abrahams
own
fleshly
seed
,
are
holy
branches
still
of
that
holy
root
.
Baptist.
In
no
wise
as
they
are
his
natural
seed
onely
,
but
as
they
may
hereafter
be
hoped
to
become
his
seed
by
faith
also
,
and
be
grafted
again
upon
their
root
Abraham
,
and
their
own
olive
tree
,
i.
e.
the
visible
Church
,
their
fathers
family
,
by
believing
and
imbracing
the
Gospel
,
from
which
they
were
broken
off
through
unbelief
;
in
which
if
they
abide
not
still
they
shall
(
saith
he
verse
23.
)
be
grafted
in
again
;
but
never
simply
as
they
are
his
natural
seed
onely
.
Abraham
may
be
said
to
stand
a
holy
root
to
his
own
bodily
issue
two
wayes
,
first
onely
as
they
were
born
of
his
body
by
Isaac
and
Iacob
,
with
whom
▪
and
whose
seed
that
typically
holy
Covenant
was
established
,
which
being
now
vanisht
away
,
he
is
no
longer
such
a
holy
root
to
those
natural
branches
of
his
body
as
that
they
have
any
birth
holiness
now
therefrom
.
Secondly
,
as
the
same
persons
that
were
his
natural
seed
might
also
be
his
spiri-seed
by
faith
in
Christ
,
and
so
he
is
here
said
to
be
a
holy
root
,
and
the
Jews
in
reference
to
him
holy
branches
,
viz.
in
respect
not
to
their
fleshly
birth
of
him
(
for
as
they
are
his
natural
branches
onely
,
and
no
more
they
are
broken
off
)
but
in
respect
to
their
future
calling
to
the
faith
,
and
receiving
in
again
in
time
to
come
,
upon
account
of
their
owning
of
the
Gospel
:
the
spiritual
branches
onely
are
now
grafted
into
the
olive-tree
,
and
growing
up
upon
the
root
,
the
natural
branches
are
broken
off
,
and
the
root
as
a
holy
root
to
them
withered
,
that
holiness
of
it
faded
,
it
is
alive
as
a
holy
root
now
to
none
but
the
believer
,
not
its
own
natural
branches
,
muchlesse
to
the
natural
branches
of
believing
Gentiles
.
Babist
.
When
the
Iews
were
broken
off
their
naturall
children
were
broken
off
with
them
,
therefore
when
the
believing
Gentiles
were
graf●ed
in
their
stead
their
naturall
children
must
in
like
manner
be
grafted
in
with
them
.
〈◊〉
.
No
such
matter
Sirs
,
there
's
either
no
good
Antecedent
or
else
no
good
Consequence
in
this
:
for
first
,
if
you
mean
as
to
the
Gospel
,
Church
and
Covenant
,
the
children
of
the
unbelieving
Jews
are
not
so
broken
off
,
and
excluded
with
their
parents
,
in
such
a
sence
as
you
imagine
,
i.
e.
upon
the
Account
of
their
parents
unbelief
onely
,
but
for
want
of
faith
in
their
own
persons
,
and
as
succeeding
their
fathers
in
unbelief
,
for
if
any
children
of
the
unbelieving
Jews
,
when
they
come
to
years
(
and
children
when
at
years
are
the
naturall
seed
of
their
parents
,
I
hope
as
well
as
in
infancy
it self
,
if
being
the
children
of
such
or
such
parents
alone
would
either
ingraft
or
exclude
)
if
I
say
unbelieving
Iews
children
do
believe
,
the
promise
is
so
made
to
them
,
that
their
parents
unbelief
cannot
exclude
them
,
but
if
the
children
at
years
do
not
believe
,
the
promise
is
so
little
made
to
believers
,
and
their
seed
as
that
the
parents
belief
availes
no
further
then
to
the
engrafting
of
himself
,
and
he
cannot
at
all
entitle
all
his
natural
seed
by
his
single
faith
,
nor
as
heirs
of
the
same
heavenly
inheritance
with
him
,
inright
them
to
the
ordinance
in
token
of
it
:
but
if
you
mean
as
to
the
old
Church
and
Covenant
then
Secondly
,
it
follows
no
more
then
if
you
should
go
about
to
make
a
way
for
the
needle
by
the
thred
,
that
because
the
Iews
and
their
seed
under
the
law
were
taken
in
,
and
thrown
out
of
Covenant
altogether
,
so
the
Gentiles
under
the
Gospel
and
their
seed
must
be
owned
,
and
disowned
thus
collectiv●ly
;
for
as
to
that
old
Covenant
of
the
law
,
made
with
the
fleshly
Israel
concerning
the
earthly
Canaan
,
the
very
promise
of
that
was
made
to
the
whole
body
of
that
nation
and
people
,
that
came
of
Abraham
Isaac
and
Iacobs
loins
,
in
such
a
manner
as
that
their
infants
were
by
very
naturall
descent
according
to
the
promise
,
as
t●u●y
and
fully
heirs
of
it
as
themselves
,
from
which
consequently
,
when
once
God
took
his
advantage
,
by
the
breach
first
made
on
their
part
,
to
break
it
on
his
part
also
,
he
must
necessarily
turn
them
all
out
together
,
and
so
he
did
,
discovenanting
the
whole
nation
at
once
,
and
as
it
is
said
in
Zach.
11.10
.
breaking
the
Covenant
,
which
he
had
made
with
all
the
people
,
discarding
and
disinheriting
them
from
all
that
glory
in
the
lump
;
but
the
Gospel-Covenant
,
and
promise
concerning
the
heavenly
inheritance
is
not
at
all
on
this
wise
,
but
of
a
different
nature
,
taking
in
no
whole
nation
in
the
world
,
nor
any
one
or
more
mens
meer
natural
seed
,
no
not
Abrahams
,
Isaacs
,
and
Iacobs
(
as
the
other
did
)
to
all
generations
of
its
continuance
,
but
rather
Sigillatim
)
such
several
persons
out
of
every
nation
,
tongue
,
kindred
and
people
that
fear
God
,
and
work
righteousness
Rev.
5.9
.
Act.
10.34
,
35.
even
all
,
and
onely
such
as
obey
him
:
Singulos
generum
credentes
,
not
genera
singulorum
credentium
,
vel
non
.
If
therefore
you
speak
of
the
Jews
standing
upon
the
Root
Abraham
,
and
in
the
Church
before
Christ
,
upon
the
old
Covenant
account
,
then
I
confess
that
the
whole
body
of
them
were
broken
off
altogether
,
and
that
as
they
,
and
their
fleshly
seed
were
all
incovenanted
,
so
they
were
all
discovenanted
at
once
,
when
that
covenant
of
circumcision
,
which
God
gave
to
Abraham
,
and
his
fleshly
seed
Gen.
17.
concerning
the
land
of
Canaan
was
it self
abolished
in
Christ
crucified
;
but
then
the
consequence
will
not
hold
from
that
covenant
to
this
of
the
Gospel
;
these
being
two
distinct
and
different
covenants
,
the
terms
of
standing
in
which
are
in
no
wise
the
same
.
But
if
you
speak
of
the
covenant
of
the
Gospel
,
then
your
Antecedent
is
false
,
for
I
deny
utterly
that
the
Jews
and
their
seed
were
altogether
alienated
from
that
,
further
then
every
individual
of
them
did
cut
themselves
off
from
a
right
of
standing
therein
by
want
of
faith
in
their
own
persons
,
for
as
this
covenant
was
never
made
with
any
men
,
and
their
meer
fleshly
seed
,
no
not
with
Abraham
,
Isaac
and
Iacob
,
and
their
natural
posterity
,
so
that
a
bare
birth
of
their
bodies
doth
ipso
facto
make
them
heirs
of
the
heavenly
inheritance
promised
therein
;
nor
give
them
a
right
(
as
such
only
)
to
be
signed
as
true
heirs
thereof
,
but
only
with
Abraham
and
his
spiritual
seed
,
i.
e.
Christ
and
all
believers
in
him
;
so
no
men
and
all
their
naturall
posterity
are
outed
from
it
together
,
but
as
both
they
,
and
their
posterity
do
stand
together
in
unbelief
upon
which
account
faith
being
the
only
way
of
standing
heirs
under
the
Gospel
,
and
the
Iews
Children
proving
unbelievers
in
all
ages
as
well
as
their
parents
,
I
confess
they
are
broken
off
together
,
and
not
otherwise
,
for
if
the
Children
of
the
Iews
did
appear
to
have
faith
(
as
in
infancy
they
cannot
,
and
when
they
are
grown
up
unversally
they
do
not
)
their
parents
infidelity
could
in
no
wise
prohibit
their
standing
;
and
since
neither
in
infancy
,
nor
at
age
they
appear
to
be
in
the
faith
,
their
parents
in
case
they
were
never
so
faithful
can
in
no
wise
intitle
them
to
a
standing
,
for
then
the
natural
seed
of
those
thousands
of
Iews
which
did
believe
in
the
Primitive
times
,
have
a
birth-priviledge
,
and
holiness
to
this
day
,
whereupon
they
may
claim
admittance
unto
baptism
,
as
well
as
any
,
specially
if
those
words
Rom.
11.16
.
if
the
Root
be
holy
so
are
the
branches
,
were
to
be
taken
in
such
a
sense
as
you
put
upon
them
,
but
we
know
that
though
they
are
branches
growing
naturally
upon
that
holy
Root
as
you
call
it
,
of
believing
parents
,
yet
they
are
counted
unholy
by
your selves
,
because
they
believe
not
in
their
own
persons
,
yea
if
we
should
ask
how
the
children
of
those
Iews
,
that
at
first
believed
,
did
come
to
be
such
strangers
to
the
Gospel
Church
,
your selves
would
answer
vs
because
they
believed
not
,
as
their
parents
did
,
by
which
you
do
no
less
than
grant
what
we
contend
for
,
viz.
that
the
faith
of
Ancestors
gives
no
right
to
their
posterity
to
stand
at
all
in
the
Gospel
Church
,
and
Covenant
,
but
faith
in
the
particular
persons
only
so
standing
.
Well
then
they
were
broken
off
:
but
why
?
not
because
they
had
not
believing
parents
,
for
Abraham
was
the
fleshly
Father
of
all
of
them
,
and
the
primitive
believing
Iews
were
the
fleshly
fathers
of
many
of
them
,
and
are
to
this
day
as
much
as
ever
,
if
bare
birth
priviledge
could
ingraft
them
as
it
did
of
old
in
the
family
of
the
Iewish
Church
:
Nor
was
it
because
they
wanted
title
upon
which
they
might
have
stood
still
in
the
Iewish
Church
,
if
that
Church
it self
had
stood
to
this
day
,
for
they
were
Abrahams
seed
,
and
that
gave
them
capacity
enough
to
dwell
in
the
house
before
,
their
own
unbelief
notwithstanding
;
but
because
they
do
not
believe
themselves
,
because
the
terms
of
standing
in
the
Church
which
before
Christ
were
these
,
viz.
We
have
Abraham
to
our
Father
,
we
are
the
Children
of
such
,
and
such
parents
,
are
now
quite
changed
,
so
that
it
boots
not
to
say
such
a
thing
as
Abraham
is
our
father
,
Mat.
3.
unless
we
can
also
say
we
repent
,
and
believe
the
Gospel
.
The
Jews
were
broken
off
by
unbelief
,
and
thou
and
thine
(
o
believing
Gentile
)
must
stand
by
faith
,
yet
not
thine
by
thy
faith
,
but
thou
thy self
by
thine
,
and
they
by
their
own
;
faith
is
that
in
which
thou
standing
,
and
not
thy
seed
,
thou
hast
right
to
stand
in
the
Church
,
and
not
they
,
in
which
they
standing
,
and
not
thy self
,
they
have
right
to
stand
in
the
Church
,
and
thou
hast
none
.
Perpetuity
in
personall
faith
gives
perpetual
personal
right
to
baptism
,
and
to
Church-membership
,
but
not
a
perpetuity
of
the
same
right
to
any
mans
whole
posterity
;
there
's
now
no
difference
made
at
all
as
to
Gospel
interest
,
by
being
either
this
or
that
by
nature
,
but
in
all
the
world
any
person
Jew
or
Gentile
,
male
or
Female
seed
of
believer
or
of
unbeliever
,
Barbarian
,
Scythian
,
bond
or
free
,
is
capable
both
to
be
saved
,
and
signed
as
an
heir
of
salvation
by
baptism
upon
personal
faith
,
but
in
no
wise
the
progeny
upon
the
faith
of
the
parentage
.
And
yet
to
put
it
more
out
of
doubt
,
that
the
Covenant
holiness
,
and
church-right
of
mens
fleshly
seed
,
which
was
of
old
,
is
not
continuing
under
the
Gospel
,
but
Ceremonial
and
so
ended
in
Christ
,
in
whom
your selves
say
Iudicialia
sunt
Mortua
,
Ceremonialia
Mortifera
,
I
will
leave
two
or
three
consequences
upon
the
file
,
which
either
answer
and
that
not
invitâ
Minervâ
,
nor
stretching
your
Genius
beyond
sense
and
reason
,
rather
than
want
somewhat
whereby
to
prove
your
Iudaizing
to
be
judicious
,
or
else
by
silence
say
you
cannot
:
I
leave
you
to
consult
with
them
as
you
see
occasion
.
That
holiness
which
sanctified
the
Iewes
Land
,
City
,
Temple
,
Altar
,
all
its
untensils
,
Priest-hood
,
and
the
whole
body
of
that
people
,
and
all
the
pertinences
of
the
first
tabernacle
,
and
old
Covenant
was
Ceremonial
only
,
and
is
now
abolished
,
and
not
abiding
among
believing
Gentiles
.
But
that
holiness
,
that
sanctified
the
Iewish
seed
,
was
the
same
,
and
no
other
then
that
,
which
sanctified
their
Land
,
City
,
Temple
,
Altar
,
and
its
Utensils
,
Priest-hood
,
and
whole
people
and
all
the
appertenances
of
that
first
Tabernacle
,
and
old
Covenant
.
Ergo
,
That
holiness
,
which
sanctified
the
Iewish
seed
,
is
now
abolished
,
and
not
abiding
at
all
among
believing
Gentiles
.
As
for
the
Major
I
would
wish
you
not
to
subject
your selves
so
much
to
suspicion
of
superstition
(
as
you
will
do
in
these
daies
of
light
by
putting
me
to
prove
it
)
as
to
require
proof
on
't
,
since
no
intelligent
man
,
or
religious
Christian
(
save
the
Pope
and
Dr.
Featley
,
and
the
rest
of
their
several
fryes
,
and
fraternities
)
will
deny
it
[
h
](A39566-e72930-b)
h
Featleys
dip
.
dipt
p.
178.
or
did
ever
in
the
daies
of
the
Gospel
attribute
the
same
holiness
to
outward
,
and
inanimate
things
viz.
places
,
Lands
,
profits
,
Emolluments
,
first
fruits
,
Tithes
,
Oblations
,
and
other
obventions
,
Temples
,
Altars
,
Tables
,
Lavers
,
Chalices
,
Vestiments
,
nor
yet
to
Priests
,
and
people
that
all
these
were
denominated
holy
by
under
the
Law
,
for
to
me
by
the
same
reason
that
first
fruits
,
tythes
,
and
such
like
are
now
to
be
called
holy
,
the
first
born
of
every
creature
both
of
man
and
beast
is
still
to
be
called
holy
also
,
for
even
these
were
sanctifyed
and
holy
Denominativè
,
and
Dedicativè
,
as
much
as
any
of
the
rest
Ezod
.
13.2
.
yea
as
Paul
did
in
another
case
viz.
appeal
to
the
Pharisees
to
judge
between
him
and
the
Sadduces
,
so
may
I
to
you
of
the
Presbyterian
Priesthood
to
decide
this
matter
between
me
and
the
Seducers
of
the
Popish
and
Prelatick
strain
,
whose
holy
sandalls
,
copes
,
surplices
,
and
other
superfluities
,
viz.
railes
,
high
Altars
,
holy
Tapers
,
and
Candlesticks
,
holy
Fonts
,
holy
Windows
you
your selves
pulld
down
,
and
prophaned
,
before
that
part
of
the
wheele
where
the
Baptists
dwell
,
did
at
all
appear
so
plainly
(
as
now
it
doth
)
in
the
Horizon
,
of
this
English
Nation
,
for
which
sort
of
sacriledge
D●
Featley
(
much
mistaking
you
,
and
being
half
afraid
that
you
had
been
Anabaptists
,
when
(
God
wot
)
you
are
so
far
from
Rebaptization
,
that
you
neither
do
baptize
,
nor
ever
were
so
much
as
once
truly
baptized
your selves
)
cries
out
against
you
,
who
were
in
truth
the
men
,
that
first
began
to
digrade
,
and
divest
all
those
holy
trinkets
of
that
denomination
of
holiness
,
wherewith
they
had
invested
them
,
and
that
with
a
most
hideous
out-cry
,
saying
pa.
181.
of
his
book
thus
,
What
evil
their
disciples
,
mingled
with
the
Brownists
,
have
done
in
the
Sanctuaries
of
God
in
England
,
and
Ireland
,
though
I
should
hold
my
peace
,
the
timber
out
of
the
beams
,
and
the
Chalices
out
of
the
vestry
,
and
the
Marble
,
and
brass
out
of
the
Monuments
of
the
dead
,
would
proclaim
it
to
the
Everlasting
infamy
of
this
prophane
sect
.
You
then
being
together
by
the
ears
so
much
among
your selves
about
this
question
,
viz.
whether
Temples
,
Vestments
,
Altars
,
Fonts
,
and
Monuments
,
and
other
Steeple
house
stuff
,
and
Temple
trumpery
,
which
was
in
the
Bishops
times
,
be
holy
yea
or
no
with
that
Relative
holiness
(
as
D
Featley
calls
it
)
wherwith
the
holy
places
,
and
Temple
furniture
of
the
Jewes
was
holy
,
I
might
safely
slink
away
here
,
and
leave
you
Presbyters
to
tugg
it
out
with
your
Fathers
the
Bishops
,
who
have
indeed
already
drawn
that
controversy
so
neer
to
an
end
,
as
to
determine
all
the
holy
things
,
and
well
nigh
all
the
holiness
they
had
out
of
doors
.
Yet
that
you
may
know
I
own
and
honor
you
so
far
,
as
freely
to
side
with
you
,
so
far
as
you
are
willing
to
reform
indeed
,
and
renounce
Rome
,
and
her
Religion
(
but
Alas
Sirs
that
is
not
fully
yet
,
for
notwithstanding
the
covenants
whereby
you
have
sworn
both
me
,
and
your selves
to
extirpate
to
your
power
all
popery
,
superstition
,
Idolatry
,
and
meer
mens
inventions
,
yet
Oh
what
Remnants
of
Romish
rubbish
,
viz.
national
Churches
,
popish
parochial
postures
,
popish
payments
,
and
profits
,
old
tricks
of
trotting
after
tythes
,
more
then
truth
,
and
seeking
to
benefice
your selves
well
,
rather
then
to
benefit
the
people
,
do
yet
abide
unabolished
among
you
)
yet
so
far
(
I
say
)
as
you
do
reform
,
I
am
willing
to
go
along
with
you
,
and
therefore
will
lend
you
my
hand
so
farr
as
to
sling
one
stone
after
all
that
Canaanitish
holiness
,
wherewith
the
Pope
and
his
Clergy
hath
consecrated
and
christened
not
only
all
the
babes
born
in
Christendome
,
but
also
the
very
bells
,
and
other
bawbles
belonging
to
the
several
sanctuaries
,
with
the
name
of
HOLINES
to
the
Lord
,
as
far
as
t
is
possible
to
keep
it
out
from
creeping
into
England
any
more
,
and
that
shall
be
an
Argument
from
the
meer
typicallness
of
all
that
Dedicative
holiness
,
that
was
once
resident
in
the
Iewish
Church
,
and
every
thing
almost
that
pertained
thereunto
,
the
like
to
which
D●
Featley
feigns
to
be
now
in
the
Christian
nations
;
and
thus
I
frame
it
.
All
that
holiness
,
which
was
but
typical
,
was
but
temporal
or
ceremoniall
and
so
to
be
abolished
under
the
Gospel
.
But
all
that
holiness
whereby
the
Iewes
land
,
City
,
Temple
,
Altar
,
Priesthood
,
people
,
first
fruits
,
profits
,
and
all
the
appertenance
;
of
that
first
Tabernacle
,
were
denominated
holy
,
was
but
meerly
typicall
,
and
figurative
of
a
future
holiness
,
that
was
to
come
in
more
fully
under
the
new
Covenant
,
second
tabernacle
or
Church
under
the
Gospel
.
Ergo
,
all
that
holyness
,
wherewith
the
Iewes
land
,
City
,
Temple
,
&
i.
was
holy
,
was
but
temporal
,
or
ceremonial
,
and
so
to
be
abolished
under
the
Gospel
.
The
first
Proposition
needs
no
proof
,
for
your selves
deny
not
but
that
all
things
under
the
law
that
were
but
types
of
things
to
come
,
were
terminated
and
taken
clean
away
,
when
the
truth
,
or
things
typified
thereby
did
come
in
under
Christ
.
The
Minor
is
no
less
cleer
then
the
other
,
for
the
Law
had
but
the
shadow
of
things
to
come
,
not
the
very
Image
of
the
things
Heb
,
10.1
.
it
had
but
the
patterns
of
holy
things
in
the
heavens
,
not
the
holy
or
heavenly
things
themselves
,
those
holy
places
made
with
hands
,
and
all
the
holy
furniture
thereunto
pertaining
,
were
but
figures
of
the
true
holy
place
,
i.
e.
heaven
it self
,
into
which
our
high-priest
is
gone
,
there
to
appear
in
the
presence
God
for
us
,
Heb.
9.23.24
.
yea
read
through
the
8th
.
9th
.
10th
.
chapters
to
the
Hebrews
and
you
shall
find
that
all
things
under
the
law
did
but
serve
unto
the
example
and
shadow
of
heavenly
things
,
and
were
but
as
it
it
were
a
figure
for
the
time
then
being
,
imposed
on
the
Iewes
untill
the
time
of
Reformation
i.
e.
till
Christ
came
.
Now
as
to
the
Minor
in
the
Prosyllogism
,
which
is
this
viz.
that
the
holinesse
which
fanctified
the
Jews
seed
,
was
the
same
,
and
no
other
then
that
which
sanctified
all
the
other
appertenances
of
that
Covenant
,
t
is
but
a
folly
for
me
to
offer
to
prove
it
,
sith
Mr.
Blake
himself
(
the
man
that
most
earnestly
pleads
the
present
being
of
that
same
holinesse
in
believers
seed
as
in
the
Iews
seed
of
old
)
doth
little
less
then
clearly
confess
it
,
in
the
3
and
4
page
of
his
birth-priviledge
,
where
he
writes
thus
,
viz.
common
things
dedicated
for
holy
service
,
and
use
are
holy
,
a
people
by
nature
sinners
,
dedicated
to
the
Lord
,
are
for
holy
use
and
service
of
the
Lord
,
when
others
are
for
the
service
of
Idols
,
therefore
Ierusalem
a
City
,
none
of
the
holiest
for
any
transcendent
holiness
of
the
Inhabitants
thereof
,
is
yet
called
by
the
Evangelist
the
holy
City
,
by
reason
of
the
Temple
,
and
worship
there
that
were
holy
and
from
thence
(
saith
he
)
this
observation
follows
,
A
people
that
enjoy
Gods
ordinances
convey
to
their
issue
a
priviledge
to
be
reputed
of
a
society
that
is
holy
,
to
be
numbered
amongst
,
not
unclean
,
but
holy
persons
,
in
proof
of
which
observation
among
other
things
he
saies
thus
,
viz.
The
land
of
their
habitation
where
they
dwelt
and
injoyed
this
peculiar
priviledge
is
ordinarily
stiled
the
Holy
Land
,
being
the
land
of
Emanuel
,
and
the
language
there
spoke
the
holy
language
,
being
a
mark
to
discern
the
people
of
God
,
the
distinguishing
and
discrimminating
Epithite
given
to
them
was
still
holy
,
even
all
of
this
root
who
were
branches
of
Abraham
,
Isaac
,
Iacob
,
all
of
this
lump
whereof
Abraham
,
Isaac
,
Iacob
were
the
first
fruits
,
they
peculiarly
had
this
honor
to
receive
,
&c.
and
that
in
infancy
,
&c.
distinction
from
all
others
.
All
which
words
of
his
(
collectively
considered
)
must
needs
bear
such
a
sense
as
this
,
viz.
That
as
the
things
that
were
else
wise
common
,
were
holy
things
,
and
in
such
sort
as
the
City
Ierusalem
was
a
holy
City
,
their
Temple
a
holy
place
,
their
service
,
which
we
know
stood
mainly
in
offering
of
gifts
and
sacrifices
,
meats
drinks
,
divers
washings
and
carnal
ordinances
for
that
time
onely
,
a
holy
service
,
their
land
of
Canaan
,
it self
a
holy
land
,
their
language
a
holy
language
,
and
in
a
manner
every
thing
of
theirs
was
discriminated
by
the
term
holy
,
from
what
ever
was
then
counted
common
and
unclean
among
the
Gentiles
,
in
such
sort
that
people
were
a
holy
people
,
and
their
issue
reputed
,
not
an
unclean
but
a
holy
seed
.
If
this
be
his
sense
,
then
me
thinks
its
a
very
sensless
thing
for
him
to
affirm
that
same
holinesse
to
be
removed
from
all
other
things
,
that
were
the
subjects
then
denominated
by
it
,
and
to
remain
onely
in
people
and
their
seed
;
but
if
he
deny
this
to
be
his
sense
in
those
recited
words
of
his
,
I
think
he
must
either
crack
his
conscience
to
evade
the
disadvantage
that
accrues
to
his
cause
by
owning
it
,
or
else
grant
that
he
was
not
sensible
of
what
he
wrote
,
for
I
see
not
how
he
can
shuffle
those
sentences
into
any
other
sense
:
And
as
he
,
so
Mr.
Baxter
that
backs
him
in
his
opinion
of
birth-priviledge
sayes
the
same
,
and
confesses
p.
81.
of
his
book
that
the
common
nature
of
holiness
is
one
and
the
same
in
all
these
,
viz.
Priests
and
Levites
,
Temple
,
Altar
,
Sacrifices
under
the
law
,
and
in
the
children
of
believers
and
their
unbelieving
yoke-fellows
spoken
of
1
Cor
7.14
.
i.
e.
a
separation
to
God
,
for
so
saith
he
there
,
i.
e.
in
such
sense
as
the
Priests
,
Levites
,
Temple
,
Altar
,
Sacrifice
,
&c.
were
sanctified
,
both
children
of
believers
,
and
also
unbelieving
yoke-fellows
are
here
said
to
be
holy
and
sanctified
.
It
being
then
in
both
Mr.
Blakes
and
Mr.
Baxters
own
account
one
and
the
same
holinesse
,
whereby
as
well
the
seed
as
the
land
,
people
,
Priests
,
sanctuary
and
service
were
all
denominated
and
distinguished
as
holy
,
which
surely
was
no
other
then
a
meer
ceremoniall
holiness
,
it
s
but
folly
for
me
to
say
more
in
proof
of
this
,
that
it
was
the
same
:
nevertheless
forasmuch
as
here
is
the
very
foundation
of
all
your
falsity
and
confusion
,
in
that
you
either
do
not
,
or
else
will
not
discern
a
difference
between
the
time
of
the
law
,
and
the
Gospel
(
for
distingue
tempora
,
et
reconciliabis
scripturas
)
and
for
that
also
I
am
jealous
over
you
with
a
godly
jealously
,
that
I
may
espouse
you
,
who
are
yet
a
treacherous
and
adulterous
,
as
a
chast
ministry
unto
Christ
,
would
to
God
you
could
bear
with
me
in
my
folly
,
and
indeed
bear
with
me
if
I
yet
insist
a
little
further
to
shew
the
sameness
of
that
holinesse
,
that
was
then
in
the
Iews
land
,
sanctuary
,
service
,
&c.
and
in
their
fleshly
seed
,
which
that
it
may
yet
more
plainly
appear
,
I
beseech
you
let
it
be
considered
,
that
(
as
your selves
grant
that
the
holiness
whereby
the
seed
was
then
said
to
be
holy
was
,
not
real
and
inherent
,
but
meerly
dedicative
,
relative
,
denominative
,
i.
e.
titular
,
[
i
](A39566-e74030-b)
i
See
Mr.
Baxter
p.
109
297.298
.
and
discriminative
,
[
k
](A39566-e74050-b)
k
See
Mr.
Blake
p.
4.
so
indeed
it
was
but
typical
,
and
consequently
but
temporal
as
all
th●
rest
was
,
for
in
such
wise
as
their
Temple
was
but
tipical
of
the
Gospel
Churches
(
I
mean
not
steeple
houses
,
but
congregated
and
truly
constituted
Assemblies
of
people
,
1
Cor.
3.17
.
Eph.
2.21
,
22.
1.
Pet.
2.5
.
)
And
as
that
nation
and
people
in
their
holiness
,
and
all
other
particulars
was
tipicall
of
the
Saints
,
where
ever
locally
scattered
,
yet
mistically
imbodied
,
and
no●
of
Christian
nations
collectively
taken
,
and
as
their
holy
land
and
kingdom
flowing
with
milk
and
hony
was
typicall
of
the
heavenly
Canaan
,
and
kingdome
flowing
with
rivers
of
pleasures
,
and
their
holy
City
of
that
holy
City
new
Ierusalem
that
is
to
come
down
from
God
,
Rev.
21.
and
their
holy
high
priest-hood
of
our
holy
,
harmless
,
undefiled
high-priest
Christ
Iesus
,
and
their
holy
priest-hood
of
all
the
elect
of
God
,
sanctified
and
anointed
,
not
with
material
holy
oyle
,
but
the
holy
spirit
it self
,
or
holy
unction
to
be
a
holy
priest-hood
,
to
offer
spiritual
sacrifice
,
1.
Pet.
2.5
.
and
as
their
holy
Altar
and
Sacrifices
was
a
type
pointing
out
our
Altar
Christ
,
that
immacculate
lamb
offered
without
spot
to
God
,
where
of
Paul
saies
they
have
no
right
to
eat
that
serve
the
tabernacle
,
Heb.
13.10
,
(
by
which
saying
of
Paul
in
that
place
you
may
by
the
way
if
you
be
not
stocks
and
stones
take
notice
thus
far
of
your selves
,
that
the
same
holy
persons
that
by
that
holiness
had
a
real
right
to
be
,
not
onely
in
the
neerest
service
,
but
highest
office
also
in
that
Church
of
the
Jews
cannot
possibly
upon
the
meer
account
of
that
holinesse
,
plead
a
right
to
participate
of
Gospel-priviledges
,
and
if
the
holiness
of
the
priests
,
which
was
superiour
in
degree
,
though
the
same
in
kind
with
that
of
the
people
,
and
seed
,
by
which
they
were
priviledged
with
so
high
a
standing
in
that
Church
,
could
not
inright
them
of
it self
,
unless
they
were
obedient
to
the
faith
also
,
to
membership
and
communion
with
gospel-fellowships
,
in
gospel
injoyments
,
shall
we
suppose
the
bare
birth-holiness
that
was
in
the
Jews
seed
(
if
it
were
now
as
truly
in
the
fleshly
seed
of
believing
Gentiles
,
as
t
is
certain
there
's
no
such
matter
)
can
entitle
,
and
give
right
to
enter
and
partake
of
Gospel-priviledges
,
without
more
ado
?
be
asham'd
Sirs
to
assert
it
)
and
lastly
as
all
that
holinesse
of
the
old
Testament
and
tabernacle
,
and
things
thereunto
belonging
was
no
more
then
a
type
for
the
time
then
being
,
of
the
New
Testament
and
Tabernacle
and
holy
things
thereof
,
so
even
that
fleshly
seed
of
Abraham
,
and
that
birth-priviledge
and
Covenant-holinesse
,
which
they
then
had
,
yea
that
law
of
infants
Church-membership
and
Circumcision
,
which
Mr.
Baxter
p.
59.
of
his
book
will
at
no
hand
yield
to
be
but
typical
and
ceremonial
,
or
to
have
any
anti-type
that
succeeds
it
,
was
as
meerly
typical
and
ceremonial
as
all
the
holinesse
,
that
was
in
the
other
subjects
,
viz.
the
holy
persons
and
things
above
named
;
and
sith
he
there
challenges
us
to
shew
what
it
was
a
type
of
,
and
prove
it
to
be
so
if
we
can
,
as
simple
as
he
seems
to
make
himself
in
this
matter
,
I
dare
be
bold
to
tell
him
that
there
was
not
any
one
thing
under
the
Law
,
or
in
that
whole
Church
of
the
Jews
,
which
(
though
this
will
not
down
with
him
)
was
all
but
a
Ceremony
,
but
〈◊〉
was
a
more
lively
type
in
reference
to
its
Anti-type
,
that
this
Infant-birth-priviledge
,
birth-holiness
,
and
that
Law
of
Infant-Church-membership
and
circumcision
were
;
for
verily
as
that
fleshly
seed
of
Abraham
,
Isaac
,
and
Iacob
were
reputatively
holy
,
and
were
by
Covenant
and
special
promise
from
God
,
heirs
by
that
bare
fleshly
birth
with
Abraham
,
Isaac
and
Iacob
of
that
Earthly
Canaan
,
together
with
all
the
glory
,
priviledges
,
immunities
,
rest
,
riches
and
bodily
blessings
of
that
earthly
inheritance
,
and
in
token
of
their
true
title
thereunto
(
as
so
born
)
were
circumcised
in
the
flesh
;
so
Anti-typically
all
the
faithful
seed
of
Abraham
,
i.
e.
true
believers
in
Christ
,
and
these
only
,
ate
that
truly
holy
seed
,
which
by
the
Gospel-covenant
and
promise
,
are
and
shall
be
heirs
with
Abraham
of
the
heavenly
Kingdome
or
Canaan
,
together
with
all
the
priviledges
,
liberties
,
dignities
,
and
blessings
of
that
eternal
,
glorious
and
incorruptible
inheritance
reserved
for
him
and
them
,
and
to
be
revealed
and
brought
to
them
at
the
next
comming
of
Iesus
Christ
,
in
token
whereof
they
are
not
only
outwardly
baptized
in
water
,
immediately
after
they
are
thus
born
,
and
become
the
Children
of
Abraham
by
faith
,
but
also
circumcised
in
the
heart
with
the
circumcision
made
without
hands
;
i.
e.
inwardly
sanctified
by
the
spirit
of
God
,
mortyfying
,
crucifying
,
cutting
off
,
and
casting
out
the
fleshlie
superfluities
thereof
,
Col.
2.11
.
All
which
as
its
proved
abundantly
in
each
particular
thereof
in
several
other
Scriptures
(
as
Rom.
4.13.14
.
Heb.
8.6
.
Rom.
9.7.8
.
Gal.
3.7.9.26.27.28.29
.
)
so
is
it
verie
plainly
and
summarily
shewed
in
Heb.
9.23.10.1
.
where
the
Law
of
the
old
Covenant
is
said
to
be
,
with
all
the
holy
things
thereof
but
onely
patterns
of
things
in
the
heavens
,
figures
of
the
true
,
and
to
have
only
a
shadow
of
the
good
things
to
come
,
and
not
the
verie
substance
of
the
things
themselves
,
the
Covenant-holiness
therefore
and
birth-priviledge
which
was
then
in
the
Jewes
fleshly
seed
,
with
whom
that
Covenant
was
made
,
was
(
as
all
other
things
then
were
)
but
typicall
,
and
consequently
but
ceremonial
and
temporal
,
I
mean
abiding
onely
till
the
time
of
the
Gospel
:
And
since
your
selves
acknowledge
that
what
was
but
typicall
of
old
is
now
vanished
,
I
marvel
that
you
should
so
much
forget
your
selves
,
as
to
renounce
the
same
holiness
that
was
then
in
all
other
things
,
and
retain
it
still
as
standing
in
the
seed
,
and
you
hold
it
to
be
removed
from
Abrahams
own
fleshly
seed
too
,
and
subjected
onely
in
the
fleshly
seed
of
believing
Gentiles
,
you
fight
against
the
owning
of
any
of
that
kind
of
holinesse
that
of
old
was
(
I
mean
you
Priests
of
the
Presbyterian
party
,
for
the
Bishops
and
D●
.
Featley
fight
against
it
in
the
Pope
,
and
yet
hold
it
themselves
to
be
where
you
own
it
not
)
in
Temple
,
Copes
,
Surplices
,
Altars
,
Fonts
,
Chalices
,
and
such
holy
Church-geer
,
as
Christs
Church
in
London
,
in
Oxford
,
in
Cambridge
,
in
Canterbury
did
once
supera
bound
with
,
but
neither
Christs
Church
in
Rome
till
corrupted
,
nor
Christs
Church
in
Corinth
,
nor
Ephesus
,
nor
Philippi
,
nor
any
of
the
rest
of
the
Churches
in
the
primitive
times
ever
did
,
nor
any
of
Christs
true
Churches
in
these
latter
times
ever
will
place
holiness
in
any
more
;
I
say
you
are
against
all
that
relative
Jewish
,
ceremonial
holiness
,
and
abide
not
to
hear
of
its
abiding
in
any
thing
else
,
&
yet
abide
not
to
hear
any
otherwise
but
that
it
abides
still
in
that
onely
subject
,
i.
e.
the
fleshly
seed
of
enchurched
parents
.
But
Sirs
,
although
in
most
things
I
must
needs
preferre
the
worst
of
you
two
P
Priest-hoods
of
the
Prelatick
and
Presbyterian
posture
,
yet
(
to
give
the
Devil
his
due
)
in
this
one
thing
I
cannot
but
commend
the
Pope
and
his
Priesthood
beyond
you
both
,
in
that
since
you
will
all
needs
Iudaize
more
or
lesse
,
and
regulate
your
Gospel
service
by
that
of
the
Law
,
they
Judaize
more
judiciously
and
more
ingenuously
than
either
of
you
,
two
PP
that
pluck
him
to
pieces
for
it
,
for
thou
-
English
-
Scottish
Angel
are
neither
hot
nor
cold
,
neither
gospel
,
nor
law
,
neither
wholy
Romish
,
nor
rightly
reformed
,
but
retaining
a
little
of
one
,
and
a
little
of
the
other
,
and
lying
in
a
Lukewarm
temper
,
between
them
both
,
for
which
God
will
spue
you
out
of
his
mouth
as
well
as
them
:
but
as
for
the
other
they
are
not
lukewarm
,
but
I
bear
them
record
they
have
(
as
the
Jewes
also
had
since
the
Gospel
came
in
)
a
zeal
of
the
Law
,
but
not
according
to
knowledge
,
yea
they
are
zealous
of
the
holyness
of
that
Covenant
more
,
and
more
compleatly
,
then
either
of
you
:
for
they
plead
not
only
for
the
holiness
of
their
fleshly
seed
,
as
P.
nor
only
a
holiness
in
Temples
,
Altars
,
Fonts
,
Vestmen●s
,
Vessels
,
&c.
as
P.
but
for
a
holiness
well-nigh
in
all
those
things
,
and
more
too
,
than
ever
were
denominated
holy
under
the
Law
,
in
which
supererrogating
,
I
must
needs
uncommend
them
again
as
far
worse
then
you
,
yea
they
say
downrightly
to
the
people
,
that
except
it
be
after
the
manner
of
Moses
in
all
things
almost
,
Iudicial
and
Ceremoniall
(
only
Moralls
they
are
a
litle
more
moderate
in
observing
,
and
can
better
bear
an
absolute
abrogation
of
)
viz.
one
Holy
High-Priest
to
procure
attonement
,
aliâs
,
sell
indulgencies
and
pardons
,
whose
supremacy
must
be
owned
,
and
he
answerably
adorned
with
holy
Mitre
and
Crown
,
Purple
,
Scarlet
,
fine
Linnen
,
Chaines
of
Gold
;
also
if
there
be
●ot
holy
Altars
,
Tapers
,
Lavers
,
holy
Water
,
Offerings
,
first
fruits
,
fine
flower
,
Wine
and
Oile
,
Salt
,
Cream
,
Spittle
,
&c.
holy
Fasts
,
as
Lent
,
Wednesdaies
,
Fridaies
,
holy
Feast-daies
,
in
memorial
of
such
Saints
as
the
Pope
eanonizeth
(
which
are
more
by
far
then
there
are
daies
in
the
year
)
holy
Pictures
and
Images
,
holy
Warrs
,
holy
Pilgrimages
,
holy
Clouts
,
holy
Rags
,
holy
Reliques
,
holy
Bells
,
holy
Chanteries
,
holy
Churchyards
,
of
which
they
say
Pueri
s●cer
est
Locus
extra
Mejete
,
holy
persons
devoted
to
service
,
viz.
holy
Votaries
,
holy
Monks
,
holy
Friers
,
holy
Nunns
&
sic
de
ceteris
,
from
the
Vniversal
Vicar
to
the
holy
singing
men
and
pipers
,
and
the
rest
of
that
rabble
,
which
are
the
very
vermine
of
Christendome
;
yea
if
they
observe
not
all
the
holy
Statutes
,
and
ordinances
which
his
Holiness
their
Lord
God
the
Pope
commands
them
,
especially
if
they
seperate
from
the
holy
Catholike
Church
of
his
constituting
they
cannot
be
saved
;
Thus
they
clean
outstrip
you
,
if
pleading
for
relative
,
dedicative
holiness
,
and
consecration
of
persons
,
places
,
and
times
,
be
as
proper
under
the
Gospel
as
under
the
Law
,
and
are
so
zealous
of
that
kind
of
holiness
,
that
in
zeal
thereof
they
will
have
all
to
be
Holiness
to
the
Lord
,
till
they
come
to
be
as
wicked
,
and
prophane
as
the
very
devil
himself
can
well
desire
they
should
be
.
Si
aliquando
quare
non
nunc
?
(
saies
the
Pope
)
when
you
question
him
for
his
Dedicative
holiness
,
if
so
once
why
not
now
?
If
under
the
Law
,
why
not
under
the
Gospel
?
the
same
phrase
you
commonly
bespeak
us
in
when
we
demand
a
reason
why
you
fancy
such
a
birth-holiness
in
your
fleshly
seed
;
in
return
to
which
against
such
time
as
you
shall
satisfy
us
so
slenderly
in
this
case
,
so
as
to
say
Si
aliquando
quare
non
nunc
?
arguing
from
the
manner
of
things
under
Moses
,
that
thus
or
thus
they
ought
to
be
under
Christ
,
and
deriving
a
holiness
from
that
of
the
Jews
fleshly
seed
,
to
the
fleshly
seed
of
believing
Gentiles
under
the
Gospel
,
I
leave
this
double
question
upon
record
.
First
,
Si
aliquid
quare
non
quicquid
?
If
you
will
have
any
thing
holy
with
that
Ceremonial
holiness
now
,
why
not
every
thing
that
then
was
so
?
Secondly
,
Si
aliqualitèr
,
quarè
non
aequalitèr
?
if
you
will
needs
Iudaize
at
all
,
why
not
in
all
as
well
as
the
Pope
?
though
where
he
doth
all
,
and
more
too
he
shall
at
last
have
no
thanks
for
his
labor
.
The
next
and
last
argument
whereby
I
shall
prove
that
typical
holiness
of
Abrahams
fleshly
seed
,
as
well
as
of
all
the
other
subjects
denominated
,
and
distinguished
by
it
under
the
Law
to
be
but
Ceremonial
,
and
now
nullified
under
the
Gospel
,
is
this
.
[
3
](A39566-e75310-b)
3
Argum.
That
holiness
whose
contrarily
opposite
commonness
,
sin
,
and
uncleanness
wa●
but
meerly
ceremonial
,
and
is
now
utterly
ended
,
and
abolished
,
must
necessarily
be
but
ceremoniall
,
and
now
abolished
also
.
But
that
holiness
,
which
successively
through
all
generations
(
for
the
time
then
being
)
did
denominate
,
and
distinguish
the
Iewes
,
and
their
prog●●y
from
all
people
,
and
their
seed
as
holy
,
is
a
holiness
whose
con●rarily
opposite
,
commonnesse
,
sin
,
and
uncleanness
was
but
Ceremonial
,
and
is
now
abolished
.
Ergo
,
That
holiness
which
did
distinguish
the
Iews
and
their
natural
progeny
(
as
holy
)
from
all
other
people
and
their
seed
was
but
ceremoniall
and
is
now
utterly
abolished
also
.
The
Major
cannot
possibly
be
denyed
,
for
contrariorum
eadem
est
ratio
,
contrariorum
uno
sublato
tollitur
alterum
:
of
contraries
take
away
one
,
and
the
other
cannot
remain
in
its
opposition
to
it
,
any
longer
:
as
for
example
,
the
commonness
,
sinfulness
,
prophanness
,
uncleanness
of
some
meats
,
flesh
,
birds
,
beasts
,
places
,
persons
,
and
their
natural
seed
above
others
being
ended
,
the
cleanness
of
some
meats
,
flesh
,
birds
,
places
,
persons
,
and
their
natural
seed
above
others
m●st
without
controversie
be
at
an
end
also
:
under
the
law
,
whilest
there
was
more
uncleanness
,
commonness
,
and
prophanness
in
such
and
such
meats
,
places
,
people
,
then
in
others
,
there
must
necessarily
be
by
the
Rule
of
contraries
more
holiness
in
these
meats
,
places
,
people
,
then
in
those
:
but
under
the
Gosspel
there
being
no
more
uncleanness
,
commonness
,
or
prophanness
in
these
things
,
places
,
or
persons
above
those
,
there
must
be
consequently
no
more
holiness
in
those
than
these
:
and
so
if
there
be
no
such
bir●h
holiness
as
was
under
the
Law
,
there
can
be
no
such
birth
uncleanness
as
was
under
the
Law
:
and
if
no
one
man
in
all
the
world
is
more
sinfull
,
common
and
unclean
then
another
by
nature
,
no
man
can
be
more
holy
then
another
by
nature
,
with
the
holiness
directly
opposite
to
that
uncleanness
,
but
all
men
must
now
be
all
alike
by
nature
or
fleshly
birth
.
And
now
as
to
the
Minor
,
viz.
that
the
commonness
,
sinfulness
,
prophanness
,
or
uncleanness
of
some
mens
fleshly
seed
above
others
,
oppositely
answering
to
the
holiness
with
which
the
Iewes
seed
was
then
holy
above
others
,
is
totally
destroyed
,
as
well
as
all
that
uncleanness
,
and
the
holiness
contrary
thereunto
,
that
was
then
in
some
meats
,
and
flesh
of
birds
and
beasts
above
others
is
evidently
proved
to
be
a
truth
to
any
which
will
impartially
consult
and
compare
these
three
scriptures
each
with
other
(
viz.
Act.
10.
v.
11.12.13.14.15.28
Act.
11.2.3.4.5.6.7.8.9
.
also
Gal.
2.11.12.13.14.15.16.17.18
.
in
all
which
if
you
be
not
either
so
blind
that
you
cannot
,
or
so
obstinate
that
you
will
not
see
,
you
cannot
avoid
the
sight
of
this
very
thing
,
viz.
that
not
only
the
Commonness
,
and
uncleanness
that
was
once
in
some
meats
,
and
flesh
of
birds
and
beasts
forbidden
as
abominable
to
be
eaten
,
under
the
Law
,
but
also
the
commonness
and
uncleanness
that
was
in
some
people
,
and
their
seed
more
then
in
others
,
even
that
sin
and
uncleannesse
of
the
Gentiles
by
nature
in
respect
of
the
Jews
,
who
were
then
forbidden
to
eat
with
them
,
as
a
thing
for
them
unlawful
and
abominable
,
is
not
at
all
in
being
now
under
the
Gospel
,
but
quite
abolished
and
consequently
the
birth
holiness
directly
opposite
to
it
abolisht
also
;
which
holiness
yet
,
that
was
as
then
in
the
Iews
by
birth
,
and
nature
M
Blake
is
not
ashamed
to
scrue
his
wits
to
prove
a
translation
of
from
the
Iews
seed
now
,
to
the
seed
of
believing
Gentiles
under
the
Gospel
,
and
that
from
the
last
of
these
Scriptures
,
viz.
Gall.
2.
verse
15.
then
which
,
I
testifie
,
no
Scripture
doth
more
clearely
confute
him
.
As
to
those
Scriptures
cited
out
of
Act.
10.
and
Act.
11.
these
things
are
well
worthy
your
observation
in
them
first
that
Peter
(
though
under
the
Gospel
)
stood
yet
opinioned
(
God
having
not
till
now
discovered
the
contrary
to
him
)
according
to
the
Law
that
such
meats
as
were
then
forbidden
to
be
eaten
,
and
such
people
as
were
not
Jewes
by
nature
,
but
by
nature
sinners
of
the
Gentiles
,
were
unholy
,
unlawfull
,
unclean
and
abominable
for
him
that
was
a
Jew
,
so
much
as
to
eat
,
or
eat
with
still
.
Secondly
,
that
God
did
not
shew
unto
Peter
in
that
vision
any
such
thing
as
Mr.
Blake
dreams
and
seems
to
himself
to
have
the
vision
of
viz.
that
he
had
now
translated
that
old
commonness
and
uncleannesse
that
was
once
in
the
Gentiles
by
nature
,
and
stated
it
now
upon
such
as
are
Iews
by
nature
,
and
such
as
are
by
nature
descended
from
unbelieving
parents
,
and
contrary
wise
translated
and
stated
the
birth-holiness
that
was
once
among
the
Iews
by
nature
,
because
they
now
believe
not
,
upon
such
Gentiles
by
nature
,
as
are
born
of
believing
parents
;
for
no
more
then
Gentiles
by
nature
can
I
call
them
still
,
for
all
their
parents
faith
,
not
Christians
or
Saints
by
nature
(
as
Mr
,
Blake
frivolously
fancies
them
to
be
)
that
are
descended
from
Christian
parents
after
the
flesh
onely
;
for
howbeit
the
fleshly
seed
of
the
Iews
are
Iews
still
,
both
naturâ
,
nomine
et
natione
,
yet
the
meer
fleshly
seed
of
Christians
and
Saints
,
are
not
Christians
and
Saints
at
the
same
rates
in
Gods-account
(
how
ever
they
are
in
the
Popes
and
his
)
any
more
then
the
meer
fleshly
seed
of
believers
are
by
birth
,
nature
,
name
and
nation
believers
as
much
as
their
parents
,
which
that
they
are
Mr.
Blake
himself
,
will
not
surely
be
so
shameless
as
to
assert
:
and
though
he
tells
us
a
trifling
tale
,
that
the
name
of
Christian
would
not
long
hold
in
any
family
,
or
among
any
people
if
it
be
not
so
,
that
as
Iews
are
Iews
by
birth
,
so
Christians
are
Christians
,
p.
6.
yet
I
tell
him
again
't
is
no
great
matter
whether
it
do
or
no
,
yea
't
is
not
onely
worth
nothing
,
but
worse
then
nothing
to
have
the
meer
name
and
title
of
Christian
,
communicated
and
derived
from
parents
to
children
,
from
generation
to
generation
without
the
nature
,
for
that
s
the
main
mischief
that
hath
overspread
all
Christendom
,
and
fill'd
it
with
a
thousand
Antichristians
to
one
true
Christian
indeed
.
Secondly
,
as
simply
as
he
saith
God
provideth
for
a
continuance
in
succession
of
that
name
from
age
to
age
,
yet
I
know
no
such
provision
that
God
hath
made
in
his
word
for
any
such
thing
,
as
the
continuance
of
the
meer
name
of
Christian
in
one
family
or
nation
,
by
any
such
birth-priviledge
or
propagation
thereof
from
Christians
to
their
meer
natural
posterity
,
but
all
the
provision
that
hath
been
made
in
this
behalf
hath
been
made
by
the
Pope
and
his
priesthood
.
Yea
if
God
himself
had
took
order
for
any
such
matter
,
then
me
thinks
the
name
Christian
should
have
been
continued
to
this
day
among
the
posterity
of
that
Gospel
Church
of
the
Hebrews
,
i.
e.
those
many
thousands
of
Iews
,
which
in
the
primitive
times
turned
Christians
,
yea
then
so
many
thousands
of
the
Iews
,
which
then
believed
,
and
became
Christians
Act.
21.20
might
have
multiplied
as
easily
by
this
time
into
one
Christian
nation
at
least
,
by
the
pastoral
power
,
improvement
,
and
sanctity
of
Saint
Simon
Peter
,
as
the
Church
of
Rome
,
i.
e.
those
few
Gentiles
,
which
at
first
believed
there
,
did
at
last
by
the
pollitick
power
,
improvement
and
subtilty
of
Sir
Simon
the
Pope
,
his
supposed
successour
increase
and
multiply
into
so
many
.
And
as
God
did
not
shew
unto
Peter
in
the
forenamed
place
,
that
he
had
now
removed
that
birth
priuiledge
,
and
old
Covenant
holinesse
from
the
Iews
by
nature
,
to
the
natural
seed
of
believing
Gentiles
,
so
Thirdly
,
he
shewed
him
point
blank
that
he
had
now
quite
abolished
,
and
put
an
end
to
that
old
outward
carnal
,
legal
,
ceremonial
account
of
things
,
and
persons
as
holy
and
unclean
,
so
that
now
as
no
meats
,
nor
flesh
of
birds
and
beasts
should
be
counted
common
or
unclean
,
in
relation
to
other
,
as
aforetime
,
so
no
men
now
or
flesh
of
men
however
born
,
should
by
meer
fleshly
birth
of
such
parents
,
though
unbelieving
Gentiles
,
be
counted
common
or
unclean
in
relation
to
others
,
whether
Iews
by
nature
,
or
believing
Christians
natural
seed
,
as
more
holy
by
birth
then
they
,
for
being
cavill'd
with
by
them
of
the
circumcision
i.
e.
the
birth
priviledged
Iews
,
for
eating
things
common
and
unclean
,
and
for
associating
himself
with
men
uncircumcised
,
common
or
unclean
(
for
so
both
the
Gentiles
or
uncircumcision
in
the
flesh
,
and
many
meats
eaten
by
them
,
and
prohibited
to
be
eaten
by
the
Iews
are
call'd
and
accounted
under
the
law
)
he
tells
them
chap.
11.
that
he
was
at
first
as
scrupulous
of
the
thing
as
themselves
,
till
a
voice
from
God
declared
to
him
that
he
must
not
now
call
any
thing
common
or
unclean
,
that
was
so
before
,
in
respect
to
other
,
as
more
holy
then
it
in
the
sense
of
the
law
,
because
whatever
was
then
common
or
unclean
in
such
a
sense
,
God
had
now
cleansed
i.
e.
destroyed
that
denomination
and
distinction
that
was
between
it
,
and
what
answerably
to
it
was
wont
to
be
called
holy
:
And
that
these
discriminating
terms
of
holinesse
and
uncleannesse
are
as
much
abolished
in
all
people
and
their
fleshly
seed
as
in
all
other
flesh
of
birds
and
beasts
appears
undeniably
chapter
10.28
.
where
he
tells
Cornelius
the
very
same
as
concerning
men
,
who
aforetime
were
by
birth
common
or
unclean
,
that
he
tells
them
of
the
circumcision
as
concerning
other
creatures
which
aforetime
were
called
common
or
unclean
.
Ye
know
(
saith
he
)
that
t
is
an
unlawful
thing
(
meaning
according
to
the
will
of
God
under
the
law
)
for
a
man
that
is
a
Iew
to
keep
company
,
or
come
unto
one
of
another
nation
(
for
then
indeed
Iews
by
nature
might
not
eat
with
such
as
were
by
nature
sinners
of
the
Gentiles
)
but
now
God
hath
shewed
me
that
I
should
not
,
(
meaning
in
these
dayes
of
the
Gospel
)
call
any
man
common
or
unclean
:
observe
the
words
I
beseech
you
,
and
consider
them
with
reference
to
the
vision
it self
,
and
that
further
exposition
of
it
,
which
Peter
himself
makes
in
the
11.
chapter
,
and
the
result
thereof
is
no
less
then
this
,
viz.
That
as
there
is
now
nothing
,
i.
e.
no
meats
,
or
flesh
of
birds
or
beasts
,
or
other
creatures
more
unclean
,
unholy
,
unlawful
or
abominable
to
be
eaten
then
other
,
as
some
was
under
the
law
,
so
there
is
not
now
any
man
by
birth
,
nature
or
nation
unclean
,
in
such
sense
as
the
Gentiles
were
of
old
in
reference
to
the
Iews
,
but
that
all
men
are
alike
now
by
birth
,
and
none
by
nature
more
holy
or
unclean
then
other
,
in
such
wise
as
before
,
none
by
meer
nature
neerer
to
God
or
further
off
,
more
or
less
the
people
of
God
or
accepted
with
him
,
further
then
by
holinesse
or
unholinesse
of
life
they
are
distinguisht
.
In
further
consideration
of
which
v.
34.35
.
Peter
opened
his
mouth
again
and
said
thus
,
of
a
truth
I
perceive
that
God
is
no
respecter
of
persons
,
i.
e.
now
he
accepts
not
men
of
one
nation
above
another
,
no
not
Iews
by
nature
,
more
then
those
which
heretofore
,
in
relation
to
that
birth-holiness
the
Iew
had
,
were
counted
sinners
of
the
Gentiles
,
nor
any
one
man
above
another
,
as
meerly
descended
of
such
a
parent
,
but
in
every
Nation
he
that
feareth
him
,
and
worketh
righteousness
is
accepted
with
him
.
Though
therefore
time
was
,
when
the
natural
seed
of
Jewish
parents
(
as
meerly
so
born
,
though
proving
never
so
morally
wicked
,
profane
and
unbelieving
in
their
own
persons
)
were
still
accepted
of
God
(
I
mean
in
that
outward
ceremonial
sense
onely
)
as
his
people
,
his
peculiar
chosen
generation
,
his
holy
nation
,
above
all
nations
of
the
earth
,
though
(
as
Mr.
Blake
saies
truly
)
none
of
the
holiest
for
any
transcendent
manners
of
the
inhabitants
:
yet
when
Christ
came
the
hour
came
,
and
now
is
,
wherein
no
fleshly
birth
or
being
of
this
or
that
nation
or
parentage
or
natural
descent
and
condition
doth
invest
one
person
or
people
with
this
birth-priviledge
of
acceptation
before
God
as
his
people
,
or
denomination
of
a
holy
people
or
seed
more
then
others
,
the
hour
now
is
,
wherein
in
meer
infancy
there
's
no
more
distinction
at
all
between
persons
as
holy
and
unclean
,
wherein
faith
and
not
typical
but
true
holiness
,
or
holinesse
of
truth
onely
,
Eph.
4
17
,
18.24
.
makes
the
distinction
between
the
Church
of
the
Genliles
,
and
other
Gentiles
;
wherein
there
's
no
difference
between
Iews
and
Gentiles
,
and
the
children
of
both
save
according
as
they
are
called
,
and
have
hearts
purified
by
faith
,
Act.
2.39.15.9
.
wherein
the
righteousness
and
grace
of
God
is
unto
all
,
and
upon
all
alike
without
difference
in
time
of
infancy
,
and
upon
all
alike
that
believe
a
like
when
they
come
to
years
,
for
there
s
no
difference
,
Rom.
3.22
.
wherein
there
is
neither
Iew
nor
Greek
,
circumcision
or
uncircumcision
,
more
unclean
or
holy
by
nature
either
then
the
other
(
as
of
old
)
but
all
alike
accounted
sinners
or
holy
according
as
they
live
sinfully
or
holily
,
and
not
other
wise
.
If
then
we
may
not
call
any
man
,
of
what
blood
,
nation
or
parentage
soever
under
the
Gospel
common
or
unclean
,
(
as
God
shewed
Peter
that
he
should
not
)
no
not
those
who
(
saving
the
abolishing
of
that
unclaanness
)
are
as
abominable
by
birth
as
the
Gentiles
were
in
the
time
of
the
law
,
then
may
we
not
call
any
man
,
however
naturally
descended
,
holy
upon
the
same
account
of
that
his
natural
birth
,
in
comparison
of
others
.
Whereupon
though
Christ
called
the
Canaanites
by
nature
,
dogs
in
reference
to
the
Iews
,
and
their
seed
the
children
,
while
that
birth-uncleanness
or
holinesse
stood
yet
unabolished
,
Mat.
15.12.26
.
after
which
example
Mr.
Blake
takes
such
blind
boldness
to
himself
,
as
to
imagine
the
new
born
infants
of
believers
and
unbelievers
may
respectively
be
so
denominated
still
,
yet
he
takes
upon
him
much
more
then
God
ever
gave
Peter
leave
to
do
,
or
any
man
else
in
those
dayes
of
the
Gospel
,
if
he
now
call
any
person
by
meer
naturall
birth
more
holy
,
common
or
unclean
then
other
.
T
is
not
now
fleshly
birth
,
nor
circumcision
,
nor
uncircumcision
in
the
flesh
that
discriminates
men
as
Saints
or
sinners
,
children
or
dogs
,
holy
or
unclean
,
in
Covenant
with
God
or
out
,
fit
or
unfit
(
further
then
non-age
unfits
all
alike
for
such
a
thing
)
now
to
be
of
the
visible
Church
,
which
is
not
now
nationall
neither
as
heretofore
it
was
,
for
under
the
law
this
only
made
men
communicable
or
incommunicable
one
with
another
,
this
was
the
cause
why
those
of
the
circumcision
cavilled
with
Peter
till
he
satisfied
them
to
the
contrary
,
because
he
being
a
Iew
by
nature
,
and
circumcised
in
the
flesh
went
in
to
men
uncircumcised
,
and
did
eat
with
them
,
Act.
11.
from
eating
with
whom
he
dissemblingly
withdrew
himself
at
another
time
,
fearing
them
of
the
circumcision
,
Gal.
2.
which
way
of
discrimination
of
persons
each
from
other
as
holy
and
unclean
,
fit
or
unfit
for
Church-communion
each
with
other
by
meer
fleshly
birth
and
circumcision
in
the
flesh
,
was
but
a
type
,
the
Antitype
whereof
is
not
this
,
viz
that
believers
fleshly
seed
are
holy
,
Saints
,
Gods
people
,
Church-members
by
birth
,
and
contrariwise
unbelievers
fleshly
seed
by
nature
dogs
,
swine
,
sinners
,
unclean
in
such
sort
as
the
seed
of
Iews
and
Gentiles
were
under
the
law
;
but
this
rather
and
indeed
viz.
that
believers
themselves
spiritually
born
by
faith
in
Iesus
Christ
,
circumcised
in
heart
,
doing
Abrahams
works
,
are
now
the
children
of
Abraham
,
a
peculiar
people
,
a
holy
nation
,
neer
and
deer
unto
him
,
that
must
dwell
in
his
house
,
and
be
fed
and
refresht
with
that
bread
,
of
which
there
's
abundance
,
and
vnbelievers
themselves
,
unholy
ones
in
heart
and
life
,
never
new
born
,
nor
become
children
to
God
and
Abraham
by
faith
in
Christ
,
but
remaining
uncircumcised
within
,
under
the
unclean
lusts
of
the
flesh
,
are
those
unclean
ones
,
and
sinners
with
whom
communion
is
not
to
be
held
by
the
other
in
Church
bodies
,
those
dogs
and
swine
to
whom
the
childrens
bread
is
not
to
be
divided
,
nor
holy
things
given
even
the
holy
ordinances
of
the
Gospel
,
nor
pearls
cast
i.
e.
the
precious
particularities
of
professed
believers
,
viz.
baptism
and
the
supper
thrown
away
upon
them
.
Moreover
as
God
shewed
Peter
by
that
vision
Act.
10.
that
not
any
man
now
,
no
not
a
Gentile
by
nature
may
be
called
common
or
unclean
any
more
then
one
that
is
a
Jew
by
nature
,
so
he
shews
him
the
same
ore
again
,
in
a
round
reproof
by
the
mouth
of
Paul
Gal.
2.11
.
to
19.
where
t
is
recorded
how
shamefully
he
separated
from
eating
with
the
Gentiles
for
fear
of
offending
the
Jews
,
of
whose
cavils
with
him
in
this
kind
he
had
had
some
experience
before
,
Act.
11.
as
if
he
had
been
opinion'd
still
according
to
the
law
,
that
such
meats
as
were
then
unclean
,
and
such
people
as
were
then
sinners
by
nature
,
in
reference
to
the
then
holy
seed
of
the
Iews
had
been
no
lesse
then
abomination
still
for
him
,
or
any
Iew
by
nature
to
eat
of
,
or
eat
with
,
and
likewise
how
roundly
he
was
dealt
with
by
Paul
,
who
minded
him
of
that
,
which
he
knew
well
enough
but
was
too
willingly
ignorant
of
at
this
time
,
viz.
That
these
who
were
but
a
while
since
by
nature
holy
,
were
now
no
holier
by
nature
then
Gentiles
,
that
were
then
also
called
sinners
of
the
Gentiles
,
but
that
as
to
that
old
account
of
ceremoniall
uncleanness
and
holinesse
,
whereby
they
were
distinguisht
from
the
very
womb
before
,
they
were
now
all
alike
by
nature
,
viz.
Iews
no
more
holy
then
other
men
,
and
other
men
even
Gentiles
no
more
sinners
by
birth
then
they
,
all
that
partition
wall
of
birth
holinesse
and
uncleanness
,
propinquity
and
alienation
that
did
once
difference
some
men
from
other
ab
incunabilis
being
broken
down
,
and
themselves
such
as
must
look
upon
themselves
as
dead
to
that
law
,
whereby
they
stood
the
children
of
God
and
Saints
,
and
all
other
men
sinners
by
fleshly
birth
,
and
under
another
law
now
even
that
of
the
Gospel
,
by
which
there
is
no
other
way
of
being
holy
and
becoming
so
much
as
relatively
onely
,
much
lesse
really
the
children
of
God
,
then
that
of
faith
in
the
Lord
Iesus
for
the
Iews
themselves
more
then
for
any
other
:
and
therefore
in
case
they
now
go
about
to
build
again
the
things
that
they
had
destroied
(
meaning
that
fleshly
birth
holinesse
which
they
had
before
disownd
)
they
should
make
themselves
transgressors
in
so
doing
:
this
verily
is
the
very
sum
,
sense
,
and
scope
of
that
Scripture
viz.
to
cry
down
all
the
old
ceremonial
distinctions
of
men
by
nature
and
Nation
,
to
beat
down
all
that
old
birth
priviledge
and
preheminence
of
one
person
however
descended
above
another
,
as
to
Gospel
participation
and
communion
:
out
of
which
yet
Mr.
Blake
blindly
takes
his
text
,
where
upon
to
build
again
a
certain
birth
holinesse
in
one
mans
fleshly
seed
above
another
,
the
very
thing
that
Paul
there
declares
rather
to
be
abolished
,
most
perversly
propagating
to
the
meer
carnall
s●ed
of
Christians
that
antient
tipical
and
now
ended
holinesse
of
Iews
by
nature
,
who
though
the
seed
of
believing
Abraham
himself
,
yet
have
none
of
it
at
all
now
themselves
,
nor
yet
whilst
they
had
it
could
be
admitted
by
Iohn
to
baptism
,
and
gospel
priviledges
upon
that
onely
account
,
and
yet
if
it
still
remain
as
the
thing
intitling
to
ordinances
both
must
have
it
,
and
a
right
also
to
baptism
by
it
,
specially
if
Mr.
Blakes
own
tenet
be
true
,
that
the
ground
of
a
childs
admission
to
baptism
is
not
the
faith
of
his
immediate
parent
onely
,
as
he
saies
it
is
not
p.
24.
of
his
birth
priviledge
,
but
the
promise
made
to
believing
Ancestors
at
a
great
distance
;
for
as
he
saith
there
that
if
Iosia
have
no
right
from
his
father
Ammon
,
yet
he
is
not
to
be
shut
out
having
right
from
his
father
Abraham
,
so
say
I
Abraham
being
not
onely
the
remote
parent
of
Iosia
,
but
of
all
the
Iews
that
are
born
at
this
day
also
,
if
the
Iews
have
no
right
now
from
their
own
immediate
parents
that
in
the
primitive
times
,
or
more
lately
believed
not
the
Gospel
,
yet
may
they
have
right
,
if
right
at
all
be
to
be
had
to
Gospel
priviledges
from
the
parents
faith
at
a
distance
;
from
their
remote
fathers
Abraham
,
Isaac
and
Iacob
,
whose
believing
of
the
Gospel
,
is
as
well
worthy
to
intitle
all
their
seed
to
this
day
to
the
Gospel
promises
,
as
the
faith
of
any
believing
Gentiles
onely
.
I
cannot
therefore
but
stand
amazed
in
my
mind
to
consider
how
miserably
Mr.
Blake
mistakes
himself
in
taking
that
text
,
from
which
to
prove
a
present
birth
holinesse
in
the
infants
of
believing
Gentiles
,
which
if
there
were
no
other
to
compare
it
with
,
doth
sufficiently
clear
it
of
it self
alone
;
how
much
more
if
compared
with
those
forecited
out
of
Act.
10.
Act.
11
that
there
is
now
no
such
holinesse
and
uncleannesse
as
was
once
between
Iews
by
nature
,
and
such
as
were
then
called
sinners
of
the
Gentiles
:
yea
if
that
distinction
of
Iews
by
nature
,
and
sinners
of
the
Gentiles
spoken
of
Gal.
2.15
.
were
now
in
being
,
&
remaining
unabolished
,
it
would
be
so
farre
from
establishing
that
indeed
it
would
utterly
overthrow
what
Mr.
Blake
pleads
for
from
it
,
and
instead
of
advancing
the
naturall
seed
of
believing
Gentiles
so
high
in
holinesse
as
he
would
have
them
to
be
by
birth
,
debase
them
rather
into
a
worse
condition
then
I
dare
say
any
unbelieving
Gentiles
seed
is
in
by
birth
(
as
to
such
a
kind
of
uncleanness
as
they
once
were
denominated
by
)
in
all
the
world
;
specially
if
it
be
so
as
he
himself
saies
p.
10.
of
his
birth
priviledge
,
viz.
That
the
seed
of
believing
Gentiles
are
now
under
one
of
those
two
heads
in
the
text
:
For
if
that
distinction
be
not
now
destroyed
,
and
all
men
by
birth
come
under
one
of
those
two
denominations
now
;
under
which
of
them
I
trow
will
Mr.
Blake
rank
the
infants
of
believing
Gentiles
?
he
will
not
render
himself
so
ridiculous
sure
as
to
say
they
are
Iewes
by
nature
,
and
therefore
(
unless
the
distinction
be
totally
taken
away
)
he
must
say
they
are
by
nature
sinners
of
the
Gentiles
,
which
in
the
sense
of
the
Law
,
is
as
if
he
should
say
Doggs
,
unholy
,
common
,
and
unclean
,
and
more
then
we
our selves
dare
say
of
any
now
new-born
infants
under
heaven
,
as
in
contra-distinction
to
other
.
If
he
say
they
are
neither
sinners
of
the
Gentiles
,
nor
Iews
by
nature
neither
,
then
either
he
must
say
they
are
some
third
thing
,
which
if
he
do
Mr.
Blake
himself
will
contradict
Mr.
Blake
in
that
,
for
he
asserts
pag.
10.
of
his
Birth
priviledge
that
the
seed
of
believing
parents
under
the
Gospel
must
be
lookt
upon
under
one
member
of
this
division
in
this
text
,
and
that
the
Apostles
distinction
and
distribution
is
so
full
and
compleat
that
a
third
cannot
be
assigned
,
or
else
he
must
grant
that
this
distinction
is
now
wholly
ceased
under
the
Gospel
,
which
because
t
is
the
giving
up
of
his
whole
cause
he
will
be
very
loath
to
do
,
and
therefore
rather
than
do
so
(
then
which
yet
,
if
he
well
understood
what
is
best
for
him
he
could
not
do
a
better
thing
)
of
the
two
he
choses
,
to
the
utter
contradiction
of
himself
,
to
rank
them
under
a
third
head
,
to
assert
them
to
be
some
third
thing
,
namely
a
sort
of
carnal
holy
seed
of
his
own
,
and
the
Clergies
coining
,
a
Relative
holy
seed
of
their
own
consecrating
,
a
faederall
holy
seed
of
their
own
feigning
,
a
holy
seed
hatcht
in
their
own
heads
,
which
are
neither
fish
,
nor
flesh
,
nor
good
red
herring
,
nor
sinners
of
the
Gentiles
,
nor
Iews
by
nature
,
nor
Iews
besides
nature
neither
,
i.
e.
by
personal
faith
as
all
true
Christians
are
,
but
quartum
quoddam
,
a
certain
fourth
thing
,
called
Christians
from
their
mothers
womb
,
or
ever
they
are
so
much
as
christen'd
into
the
name
,
or
discipled
into
the
nature
,
and
yet
for
all
this
a
seed
set
forth
in
such
a
transcendent
manner
,
as
if
all
other
were
in
comparison
of
them
by
very
descent
,
p.
13.
unclean
,
sinners
,
unholy
,
dogs
,
and
filthy
swine
.
'T
were
enough
to
make
a
wise
man
wonder
to
see
how
superlatively
Mr.
Blake
magnifies
this
seed
of
believing
Gentiles
,
above
the
seed
of
all
other
men
in
the
world
,
even
above
the
fleshly
seed
of
Abraham
,
Isaac
,
and
Iacob
themselves
,
who
only
,
at
least
mainly
;
had
the
promise
of
this
priviledge
of
transmitting
a
Covenant
holiness
to
their
issue
,
and
this
but
typically
,
and
for
a
time
neither
,
even
till
that
seed
should
come
,
i.
e.
Christ
and
believers
in
him
,
to
whom
all
,
and
only
the
Gospel
promises
were
made
.
He
calls
them
Children
of
God
,
and
Saints
by
very
nature
,
Little
ones
of
Sion
in
reference
to
infants
of
Infidells
,
which
with
him
are
little
ones
of
Babylon
:
and
yet
(
to
go
round
again
)
this
Babilon
(
in
his
own
opinion
)
is
not
the
Infidells
but
Rome
,
a
Church
of
Christians
(
in
name
at
least
,
as
well
as
the
Protestant
nations
)
and
consequently
(
to
go
round
again
)
in
his
own
opinion
such
(
see
pag.
26.
)
as
transmit
a
covenant-holiness
into
their
seed
,
so
far
as
(
in
his
own
sense
)
to
make
them
little
ones
of
Sion
as
well
as
the
other
:
and
yet
for
all
this
too
(
to
go
round
again
)
though
it
be
execration
with
him
to
hurt
the
little
ones
of
Sion
,
i.
e.
in
his
sense
the
infants
of
such
as
are
not
infidels
,
but
Christians
in
name
,
yet
(
to
go
round
again
)
it
is
an
happy
thing
to
dash
the
little
ones
of
Babylon
i.
e.
in
his
sense
infants
of
Papists
who
yet
are
Christians
nomine
tenus
and
not
infidels
,
and
consequently
(
secundum
se
)
the
Lords
heritage
and
such
as
have
Christs
name
upon
them
,
and
such
as
for
a
Turk
to
persecute
were
to
be
guilty
with
Saul
of
persecuting
the
Lord
Jesus
p.
30.
)
against
the
walls
p.
29.
which
little
ones
of
both
Syon
and
Babylon
he
is
yet
much
mistaken
in
when
all
is
done
,
in
taking
either
of
them
for
fleshly
babes
of
what
parents
soever
,
Syons
little
ones
in
the
true
spiritual
or
gospel
sense
,
being
the
Saints
themselves
onely
,
and
not
their
fleshly
babes
as
such
,
even
the
little
ones
Christ
,
Paul
,
Peter
and
Iohn
speak
of
Mat.
10.42
.
Gal.
4.19
.
1
Pet.
2.2
.
1
Iohn
2.1.12
,
13.
And
Babylons
babes
being
no
other
then
the
C
C
Clergies
adult
disciples
,
or
A
A
Antichristian
C
C
Christian
creatures
.
And
(
to
take
notice
a
little
more
yet
of
Mr.
Blakes
high
expressions
of
the
birth
holinesse
,
birth
happinesse
,
birth
mercy
,
birth
dignity
of
meer
nominal
Christians
fleshly
seed
,
as
they
lie
scattered
up
and
down
in
p.
28.30.31.32.33
.
and
other
pages
of
his
book
)
he
calls
them
a
seed
in
relation
to
God
as
well
as
their
parents
,
[
and
so
indeed
they
may
soon
be
,
if
he
mean
of
such
meer
outside
Christians
as
he
doth
]
the
inheritance
of
God
,
the
Saints
and
Servants
of
God
,
a
holy
seed
,
having
a
royall
transcendency
above
all
others
,
as
onely
worthy
the
name
of
a
people
,
injoying
the
light
,
nigh
unto
God
,
a
people
of
hope
and
expectation
,
children
that
have
blisse
,
[
as
if
they
were
actually
and
inalterably
already
stated
in
it
,
and
possest
of
it
,
and
all
other
infants
and
people
as
inalterably
designd
and
devoted
universally
to
cursing
and
damnation
,
as
having
no
Gospel
at
all
belonging
to
them
,
no
not
that
Gospel
which
is
to
be
preached
to
every
creature
]
a
seed
by
birth
priviledge
to
be
baptized
,
p.
27.
[
which
yet
is
more
birth-priviledged
then
Abrahams
[
own
seed
could
have
Mat.
3.
even
before
their
birth
priviledge
did
perish
from
them
]
such
as
have
a
large
and
full
right
to
all
the
ordinances
of
God
,
and
priviledges
of
the
Church
,
appertaining
to
members
,
as
they
shall
be
capable
of
their
use
,
by
personall
faith
and
good
demeanor
when
at
years
,
and
grown
up
,
[
and
I
wonder
who
hath
not
the
like
upon
those
terms
?
even
infants
of
infidels
surely
as
well
as
they
when
at
age
,
and
whilst
infants
,
they
are
no
more
capable
of
the
use
of
any
ordinance
then
the
other
.
]
He
tells
us
,
these
by
birth
are
of
the
houshold
of
God
,
of
the
Citizens
of
the
Saints
[
t
is
much
he
said
not
fellow
Citizens
in
Pauls
phrase
,
Eph.
2.
sure
t
was
because
he
bethought
himself
of
their
uncapableness
of
fellowship
,
for
all
their
membership
]
He
tells
us
that
these
are
orderly
admitted
,
i.
e.
by
baptism
then
which
Scripture
knows
no
other
admission
,
for
no
sooner
do
we
read
of
a
convert
(
saith
he
)
but
we
presently
hear
of
his
baptism
[
whereas
of
all
the
converts
in
Christendom
that
sit
under
the
ministry
of
the
Pope
,
Prelate
and
Presbyter
,
I
never
knew
one
in
all
my
daies
baptized
after
their
coversion
of
him
by
preaching
,
till
being
converted
from
them
to
the
Truth
as
it
is
in
Iesus
they
convert
and
come
to
us
,
and
then
we
immediately
baptize
them
indeed
;
but
as
for
them
,
t
is
impossible
for
them
so
much
as
to
preach
the
Gospel
in
all
Christendome
,
in
the
way
and
words
in
which
Peter
,
Ananias
,
Philip
,
Paul
,
and
all
the
first
and
purest
preachers
did
,
while
they
suppose
all
they
preach
to
to
have
been
baptized
in
infancy
(
for
what
Priest
in
Christendom
can
say
to
his
parish
repent
and
be
baptized
for
remission
of
sinnes
,
arise
and
be
baptized
and
wash
away
thy
sinnes
;
he
that
believeth
and
is
baptized
shall
be
saved
(
as
they
of
old
said
,
Mark
16.16
.
Act.
22
:
without
gross
absurdity
having
christn'd
them
all
long
before
he
ever
preacht
to
them
?
)
neither
do
they
baptize
any
at
all
after
conversion
,
and
the
best
baptism
they
dispense
in
token
of
remission
of
sins
(
so
long
before
either
sins
commission
,
or
the
sinners
conversion
)
is
at
best
but
meer
rantism
neither
.
]
He
tells
us
that
those
have
right
to
all
the
immunities
of
this
house
,
to
all
the
priviledges
of
this
City
of
God
(
meaning
the
Church
here
below
)
and
have
title
to
all
Christs
visible
ordinances
,
that
they
belong
to
Christ
,
and
therefore
must
par●ake
of
that
which
is
of
Christ
,
and
being
of
the
houshold
they
must
therefore
have
of
the
food
of
the
houshold
,
yea
the
stewards
of
the
mysteries
of
God
must
be
accountable
in
case
they
deny
it
them
.
[
And
yet
till
they
are
at
years
not
any
one
of
them
may
participate
(
as
themselves
say
)
of
any
one
of
those
visible
ordinances
,
viz.
neither
praying
,
preaching
,
hearing
,
not
the
supper
,
nor
any
thing
else
which
is
the
food
of
the
houshold
after
baptism
,
by
which
they
are
barely
entred
in
infancy
,
and
onely
thrown
ore
the
threshold
into
the
house
,
and
then
ly
starving
for
many
years
together
,
without
bit
or
crumb
of
any
other
food
at
all
,
being
utterly
denied
to
be
communicants
at
the
supper
,
the
use
of
which
their
folly
will
once
be
manifest
,
who
say
they
are
lesse
capable
of
in
infancy
then
of
the
use
of
baptism
,
for
(
as
shall
appear
more
hereafter
)
howbeit
they
are
truly
capable
of
neither
they
are
as
truly
capable
of
both
as
of
either
,
yet
are
they
deni'd
a
share
in
that
service
of
the
supper
by
these
stewards
of
the
mysteries
of
God
,
the
ministry
themselves
,
and
that
for
no
less
then
16
years
together
at
least
,
according
to
the
rule
of
the
old
stewards
the
episcopacy
,
that
have
almost
given
up
all
their
earthly
account
,
and
I
know
not
for
how
long
by
the
will
of
the
new
stewards
i.
e.
the
Presbytery
,
for
if
their
rule
be
to
practise
it
no
oftner
,
then
they
practise
it
indeed
,
some
of
them
have
had
no
supper
at
all
in
their
parishes
,
neither
for
young
nor
old
for
about
seven
or
eight
years
together
last
past
,
and
when
they
will
no
body
knows
,
and
how
they
can
with
a
good
conscience
I
cannot
tell
,
nor
never
could
while
I
stood
among
them
,
they
standing
all
,
and
their
people
all
universally
unbaptized
to
this
day
,
for
which
neglect
of
theirs
to
give
persons
their
meat
in
due
season
,
order
and
manner
,
feeding
them
with
a
break-fast
in
baptism
,
before
they
are
fit
to
be
fed
,
so
much
as
with
that
milk
,
and
then
denying
them
any
supper
at
all
when
they
come
to
years
,
though
they
then
both
pay
for
it
,
and
are
at
least
as
fit
to
feed
thereon
,
as
they
were
in
infancy
to
feed
on
baptism
,
the
Lord
of
that
supper
,
and
of
all
the
other
holy
ordinances
of
his
which
they
have
dispenst
more
after
their
own
minds
and
mens
tradition
,
will
,
and
Testament
,
then
his
own
,
will
call
them
ere
long
to
give
account
of
their
stewardship
too
,
and
let
them
be
no
longer
stewards
.
]
And
yet
a
little
more
to
trace
Mr.
Blake
to
and
fro
as
he
daunceth
the
hay
up
and
down
in
that
t●ifling
treatise
,
he
tells
us
that
these
are
a
holy
seed
,
of
the
noblest
birth
,
yea
though
they
be
the
children
of
loose
living
parents
,
of
misbelieving
parents
,
p.
4.5.25.26
.
of
apostatized
parents
of
excommunicate
parents
of
fornicating
parents
[
and
consequently
a
very
bastard
brood
,
which
under
the
law
that
Mr.
Blake
himself
professes
to
be
tried
by
were
unclean
,
and
not
admitted
into
the
congregation
unto
the
tenth
generation
]
of
papistical
parents
[
for
even
these
are
but
misbelievers
and
Christians
in
name
still
,
and
as
himself
sayes
no
infidels
,
though
(
to
go
round
again
)
holding
such
damnable
errors
in
the
faith
p.
30.
as
shut
them
out
from
the
happiness
,
and
therefore
I
think
from
the
holiness
too
,
of
Christians
]
yet
all
this
notwithstanning
(
to
go
round
again
)
if
the
children
but
of
believing
parents
that
are
of
the
Church
,
and
(
to
go
round
again
)
not
true
believers
neither
as
believer
is
opposed
to
unbeliever
,
misbeliever
or
Christian
in
name
onely
,
with
all
which
he
confesses
the
Church
may
abound
,
but
as
believer
is
opposed
onely
to
infidel
p.
25.
[
between
which
terms
unbeliever
,
and
infidel
which
are
not
synonimaes
it
seems
with
him
,
yet
the
Scripture
makes
no
more
difference
then
is
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
same
greek
word
that
expresses
both
,
and
is
translated
into
latin
by
infidelis
,
and
Englisht
by
either
unbeliever
or
infidel
,
notwithstanding
all
this
I
say
if
born
in
England
,
or
any
where
else
in
any
nations
,
or
of
any
parents
that
are
but
Christian
in
name
onely
,
or
of
but
one
such
Christian
parent
,
the
other
being
an
Indian
,
that
is
with
him
an
infidel
indeed
,
they
are
with
him
a
holy
seed
still
,
that
God
ownes
and
challenges
for
his
,
yea
frrom
the
womb
Gods
heritage
,
a
seed
so
nobly
born
as
noble
Nehemiah
himself
was
not
,
yea
p.
28.
the
least
of
whom
is
greater
then
Nehemiahs
better
.
These
high
and
Heroick
Eulogies
Mr.
Blake
bestowes
upon
not
true
believers
and
real
Saints
onely
to
whom
yet
they
peculiarly
belong
;
but
on
meer
carnall
Gospellers
,
the
naturall
lukewarm
formalists
of
the
Antichristian
more
then
Christian
nations
,
upon
pretensive
verbal
professors
,
and
that
not
of
truth
neither
as
t
is
in
the
word
,
but
as
in
the
word
of
an
erroneous
Priest-hood
,
who
preach
truth
for
tith
,
and
yet
not
the
tith
of
that
truth
they
should
preach
neither
,
but
mostly
the
traditions
of
men
,
upon
real
professors
of
prophanness
,
for
so
many
to
one
of
them
that
are
Christians
in
name
onely
,
and
yet
not
on
these
only
but
on
the
meer
fleshly
seed
of
these
doth
he
bestow
such
expressions
as
these
,
even
no
less
then
can
be
said
of
the
chiefest
Saints
,
he
saies
of
the
fleshly
holy
seed
of
all
the
sinners
in
Christendome
,
viz.
a
chosen
generatien
,
a
royall
priesthood
,
a
holy
nation
,
a
peculiar
people
,
page
8
,
people
of
God
that
suck
in
much
of
God
whilest
they
suck
the
breast
page
32.
And
yet
for
all
this
their
so
timely
acquaintance
with
,
and
knowledge
of
God
,
as
it
were
from
the
womb
his
heritage
,
having
the
knowledge
of
the
Scriptures
,
if
not
with
John
Baptist
full
of
the
holy
Ghost
from
the
womb
,
never
in
that
condition
of
enstrangement
from
God
as
the
Ephesians
were
said
to
be
in
Ephes.
2.11
.
for
thus
extraordinarily
also
doth
he
●xtol
that
fleshly
seed
that
is
born
within
the
precincts
of
the
Christian
nations
p.
32
,
for
all
this
(
I
say
)
to
go
round
again
,
and
to
use
his
own
phrases
and
expressions
of
them
in
the
quite
contrary
way
page
28.
breeding
and
education
not
answering
birth
and
descent
,
by
which
they
are
Gods
by
Covenant
;
A
people
ignorant
to
perdition
,
and
destruction
,
such
as
though
dedicated
to
God
so
soon
as
born
,
yet
have
nothing
appears
in
their
lives
,
but
that
they
might
have
been
given
as
well
to
Moloch
,
such
who
(
as
holy
seed
and
people
as
they
are
)
are
no
better
but
somewhat
worse
than
the
Mongrel
seed
,
that
spake
half
in
the
Language
of
Canaan
,
and
half
of
Ashdod
,
out
of
whose
mouth
scarce
a
word
can
be
heard
,
for
to
argue
that
they
are
Christians
,
lisping
out
oathes
as
soon
as
words
,
put
to
learn
trades
,
and
little
regard
had
that
they
may
learn
to
know
Christ
Iesus
;
for
even
thus
and
no
less
doth
Mr
Blake
disparage
this
honorable
holy
seed
that
is
born
in
Christendome
,
soon
after
he
had
listed
them
up
as
it
were
to
heaven
,
and
set
them
above
the
seed
of
all
other
people
in
the
world
,
in
respect
of
this
birth-holinesse
and
happinesse
:
insomuch
that
if
you
read
how
this
royal
race
,
and
fleshly
birth
holy
seed
of
all
that
are
Christians
but
in
name
,
do
sometimes
ride
and
float
upon
the
high
waves
of
his
windy
applause
,
and
by
and
by
are
debased
and
denominated
in
no
higher
and
better
,
but
somewhat
worse
and
inferiour
terms
then
the
mongrel
seed
,
which
God
was
so
far
from
owning
as
his
,
that
he
enjoyned
their
own
fathers
not
to
own
them
Neh
,
13.
Ezek.
13.
I
am
jam
tacturos
sidera
summa
putes
.
I
am
jam
tacturos
tartara
nigra
putes
.
Me
thinks
t
is
very
much
,
and
not
a
little
to
be
mused
on
,
that
a
seed
of
such
holiness
,
mercies
,
glory
,
honor
,
royalty
,
bliss
,
promises
,
priviledges
,
carried
up
so
high
into
the
aire
which
words
,
born
up
above
all
mens
seed
with
pompous
titles
of
,
high
born
heirs
,
intimately
interessed
in
God
,
in
Christ
,
in
Abraham
,
allied
to
them
all
as
their
own
,
upon
no
other
then
that
bare
account
of
being
the
meer
fleshly
seed
of
Christians
,
and
that
in
name
only
,
should
yet
when
all
is
done
have
neither
any
earthly
kindome
,
inheritance
or
Canaan
(
as
the
Jewes
had
while
they
enjoyed
this
birth-priviledge
)
whereby
to
prove
them
real
heirs
of
something
more
then
bare
ordinance
(
which
is
but
bondage
without
the
inheritance
)
not
a
dram
more
of
any
outward
earthly
felicity
,
power
,
glory
,
peace
,
plenty
,
&c.
then
what
may
befal
the
seed
of
Turks
and
Tartars
as
well
as
they
;
nor
yet
the
least
measure
of
reall
right
,
or
true
and
immediate
title
to
the
heavenly
Canaan
,
kindome
,
and
inheritance
by
any
promise
thereof
made
to
them
as
such
,
i
,
e.
upon
the
meer
account
of
being
such
mens
seed
,
unless
at
years
they
become
believers
,
and
obedient
to
the
Gospel
themselves
,
upon
which
terms
of
belief
and
obedience
when
they
come
to
age
,
the
seed
of
the
vilest
wretch
under
heaven
may
be
an
heir
of
it
aswel
as
they
:
for
in
infancy
the
seed
of
believers
have
not
bard
themselves
from
heaven
,
or
deserveed
exemption
,
by
any
actuall
transgression
,
from
the
generall
state
of
little
infants
declared
in
Scripture
,
any
more
then
the
Infants
of
believers
,
so
but
that
dying
in
infancy
they
may
be
saved
equally
with
the
other
,
and
when
they
grow
to
years
the
seed
of
the
best
believers
in
the
world
have
no
promise
without
faith
to
be
saved
ere
the
sooner
because
they
are
such
mens
seed
,
but
in
the
way
of
faith
or
believing
themselves
,
the
seed
of
the
worst
enemies
to
Christ
that
ever
breath'd
have
as
much
promise
and
assurance
from
God
that
they
shall
be
saved
as
the
other
.
Sirs
where
is
the
blessedness
you
speak
of
?
where
the
great
preheminence
of
believers
seed
under
the
Gospel
doth
nowly
,
in
respect
of
which
they
are
stiled
by
Mr.
Blake
,
and
others
such
great
and
high
born
heirs
,
nor
yet
what
inheritance
it
is
,
which
by
that
bare
fleshly
birth
onely
they
are
heirs
to
,
I
could
never
yet
find
of
my self
,
nor
learn
from
any
of
you
.
As
for
the
Iews
by
nature
though
they
were
not
heirs
of
heaven
it self
,
upon
the
meer
fleshly
birth
of
Abraham
without
faith
Rom.
4.13
.
yet
they
were
not
called
heirs
meerly
as
born
after
the
flesh
in
vain
,
for
there
was
an
earthly
Canaan
which
they
were
heirs
of
,
and
God
gave
to
them
by
promise
as
they
were
meerly
the
fleshly
seed
of
Abraham
,
which
also
they
actually
enjoy'd
according
to
the
promise
,
whether
they
had
any
faith
or
moral
holinesse
yea
or
no
,
during
that
time
of
the
law
,
but
as
for
the
fleshly
seed
of
believing
Gentiles
,
to
which
Mr.
Blake
translates
the
same
birth
priviledge
of
being
holy
and
high
born
heirs
by
nature
,
they
stand
heirs
(
by
that
natural
birth
onely
)
of
neither
the
earthly
nor
yet
the
heavenly
Canaan
:
Mr.
Blake
feeds
us
with
an
empty
title
of
holiness
by
birth
,
heirs
by
birth
,
but
can't
possibly
say
we
are
heirs
of
heaven
by
birth
of
believers
,
unless
we
believe
our selves
,
and
believing
themselves
those
that
by
fleshly
birth
are
of
unbelieving
parents
are
by
promise
heirs
to
it
as
much
as
any
:
nor
can
he
say
that
the
seed
of
believing
Gentiles
are
heirs
by
birth
(
as
the
Jews
were
)
of
the
land
of
Canaan
,
and
yet
if
the
same
birth
priviledge
,
birth
holiness
,
birth
happiness
they
had
,
be
now
(
as
he
saies
it
is
)
made
over
to
such
in
the
same
way
as
t
was
once
standing
among
the
Jews
,
me
thinks
as
they
were
disinherited
from
their
land
through
unbelief
,
when
once
the
time
of
standing
by
faith
onely
came
,
as
well
as
from
their
title
to
the
names
of
Church
,
people
of
God
,
a
holy
seed
,
heirs
by
birth
and
such
like
,
so
those
that
succeed
them
in
their
whole
birth
priviledge
,
should
have
their
inheritance
as
well
as
the
name
of
heirs
by
birth
,
or
else
how
is
there
such
an
equalizing
of
the
body
of
Christians
with
the
Nation
of
the
Jews
,
as
Mr.
Blake
pleads
there
is
p.
8.
how
can
we
be
said
to
be
as
largely
and
in
as
full
and
ample
manner
invested
with
,
and
installed
into
the
glorious
fleshly
birth-rights
,
which
the
Jews
of
old
were
dignified
withal
if
we
have
not
a
plenary
conveyance
of
the
outward
benefits
and
blessings
of
the
land
of
Canaan
,
and
the
possession
of
that
inheritance
,
which
God
then
gave
to
those
Iews
by
nature
,
to
us
and
our
fleshly
seed
,
as
well
as
of
the
outward
oracles
and
ordinances
?
besides
what
a
poor
pitteous
piece
of
birth
priviledge
is
it
,
to
be
adopted
instead
of
the
Jews
into
the
meer
name
of
holy
sons
and
heirs
,
and
yet
to
have
not
a
foot
of
that
land
which
was
the
Iews
inheritance
,
in
respect
to
their
fruition
of
which
by
right
of
a
promise
to
Abraham
and
them
,
they
were
then
honoured
with
that
name
of
heirs
?
but
if
it
be
said
that
we
are
now
by
a
birth
of
believing
parents
heirs
(
as
they
were
then
)
of
the
heavenly
inheritance
,
and
the
true
eternal
Canaan
and
kingdom
whereof
that
was
but
a
type
,
though
we
have
not
to
do
with
that
typical
land
it self
as
they
once
had
;
I
still
strongly
deny
it
that
either
any
Iews
by
nature
then
were
,
or
any
of
the
fleshly
seed
of
believing
Gentiles
now
are
,
by
the
faith
of
their
fathers
onely
heirs
by
any
promise
at
all
of
the
kingdome
of
heaven
,
or
any
further
at
all
then
as
dying
in
infancy
they
never
deserved
exemption
by
actuall
trangression
,
or
living
to
age
they
believe
themselves
,
and
so
viz.
dying
in
infancy
before
they
have
bard
themselves
by
actual
sin
,
or
believing
themselves
when
grown
to
age
,
I
say
still
the
fleshly
seed
,
even
of
such
fathers
as
never
had
any
faith
,
are
by
that
faith
of
their
own
heirs
of
the
kingdom
,
which
God
hath
prepared
for
all
persons
that
love
him
of
what
parents
soever
,
and
shall
(
so
dying
)
assuredly
inherit
it
once
,
and
that
by
promise
as
well
as
they
.
And
so
I
leave
Mr.
Blake
unlesse
he
like
rather
to
return
to
the
truth
,
to
loose
himself
least
I
also
loose
my self
with
him
from
the
work
in
hand
,
in
that
maeandrou●
laborinth
of
self
contradictions
,
Romish
confusions
,
Iewish
conceits
and
ceremonies
,
pithles
priviledges
,
absurd
asseverations
,
of
a
present
continuance
of
that
old
legal
typical
,
and
(
by
God
himself
)
long
since
in
Christ
crucified
,
profaned
and
cashiered
holiness
,
which
his
Baby-book
entitled
The
birth
priviledge
abounds
with
,
which
if
they
have
so
much
truth
in
them
as
he
confidence
in
averring
then
his
eyes
are
not
so
dim
as
I
now
deem
they
are
,
but
my
own
rather
,
with
which
I
seriously
and
sincerely
●e●k
after
truth
,
are
,
Christs
promise
in
that
case
to
the
contrary
notwithstanding
Prov.
2.3.4
.
Iohn
7.17
.
totally
and
terribly
darkned
.
Much
more
might
easily
be
said
in
discovery
of
the
foppicalnesse
of
that
book
,
but
I
spare
to
spend
any
more
time
or
paper
upon
it
then
its
worth
;
besides
having
by
the
last
argument
above
urg'd
stockt
him
up
by
the
stumps
,
and
by
the
following
considerations
and
returns
to
sundry
of
his
self
confuting
sentences
blasted
some
of
his
broadest
shews
,
and
chopt
off
not
a
few
of
his
most
flourishing
branches
,
I
shall
not
weary
my self
further
in
fighting
with
any
more
of
his
figleaves
,
for
they
consequently
will
die
of
themselves
,
and
so
till
the
Lord
have
mercy
upon
him
which
is
the
best
good
I
can
,
and
the
worst
hurt
I
do
desire
should
befall
him
,
and
take
him
up
into
nearer
acquaintance
with
the
truth
of
his
Gospel
,
he
must
lie
where
he
is
for
me
,
onely
because
there
seems
to
be
one
scruple
more
behind
,
which
though
it
be
but
a
g●at
,
I
see
many
strain
at
I
shall
onely
blow
it
out
of
the
way
,
and
so
hasten
from
further
handling
of
this
head
of
infant
holinesse
,
to
the
rest
of
those
mediums
,
whereby
you
the
Ashford
Disputants
undertake
to
prove
believers
infants
to
have
the
holy
spirit
.
Babist
.
The
holinesse
of
that
fleshly
seed
which
was
circumcised
under
the
law
was
not
ceremoniall
and
typicall
onely
;
nor
onely
appertaining
to
Moses
Tabernacle
,
Testament
and
law
as
the
holinesse
of
the
Priests
,
Altar
,
sacrifices
,
and
other
legall
services
was
:
for
that
indeed
as
it
began
with
Moses
,
so
ended
in
Christ
crucified
,
but
this
holiness
in
the
seed
and
the
matter
of
infant
Church-membership
and
circumcision
upon
this
birth
priviledge
,
and
Covenant
holinesse
was
before
the
law
of
Moses
,
for
that
people
were
a
holy
seed
and
children
of
the
promise
made
to
Abraham
Gen.
17.
and
thereupon
circumcised
400
years
before
Moses
,
and
the
law
,
end
therefore
as
it
began
not
with
it
,
so
neither
is
it
to
be
ab●ogated
together
with
Moses
law
.
Baptist.
Though
the
Covenant
of
circumcision
,
i.
e
the
promise
of
the
land
of
Canaan
to
Abrahams
fleshly
seed
,
who
by
birth
were
a
holy
seed
that
were
to
inherit
that
holy
land
,
and
circumcision
it self
also
the
token
of
it
were
long
before
Moses
,
yet
did
they
belong
to
Moses
law
,
that
is
now
abolisht
,
and
thereto
are
they
by
Christ
himself
accounted
to
appertain
and
plainly
call'd
the
law
of
Moses
,
Ioh.
7.22
,
23.
And
as
circumcision
and
the
birth
priviledge
of
Abrahams
fleshly
seed
,
so
many
mo
things
were
many
years
before
Moses
was
born
;
as
offerings
and
sacrifices
,
and
distinctions
of
cleanness
and
uncleanness
of
beasts
,
and
yet
all
were
but
pieces
of
the
ceremoniall
law
of
Moses
,
and
were
to
cease
utterly
under
Christ
,
neither
is
it
any
good
consequence
at
all
to
argue
thus
concerning
any
thing
,
viz.
It
was
before
Moses
was
born
,
and
before
Moses
gave
the
law
,
and
therefore
no
part
of
the
ceremonial
law
,
for
many
parts
of
that
law
of
Moses
were
in
being
before
Moses
himself
had
any
being
,
and
yet
are
reputed
to
no
other
then
Moses
Testament
,
as
well
as
many
things
that
were
done
no
less
then
1000
years
before
Christ
came
in
person
,
are
reputed
as
apperatining
to
his
Testament
,
and
to
tell
you
the
truth
both
the
Gospel
and
the
Law
,
both
the
old
Testament
and
the
new
,
though
neither
of
them
perfectly
,
yet
in
part
and
secundum
quid
(
as
you
use
to
say
)
i.
e.
in
some
respects
,
and
remote
beginnings
were
both
in
being
as
high
as
Adam
and
Abell
;
even
thousands
of
years
before
either
Moses
or
Christ
were
born
,
after
whose
names
the
two
Testaments
are
called
:
for
as
what
was
of
the
Gospel
was
called
after
Christ
,
though
a
thousand
years
before
Christ
came
,
or
the
Gospel
began
in
its
last
and
most
clear
and
perfect
promulgation
,
for
in
Heb.
11.24
.
Moses
is
said
to
esteem
the
reproach
of
Christ
as
great
riches
&c.
So
that
we
see
the
crosse
of
Christ
was
before
Christ
was
born
,
even
so
what
was
a
part
of
the
typical
law
,
or
old
Covenant
was
stiled
Mosaical
though
some
parcels
of
it
were
given
out
,
and
in
use
before
Moses
was
born
;
yea
circumcision
it self
which
was
four
hundered
year
elder
then
Moses
,
is
said
to
be
given
by
Moses
,
and
called
the
Law
of
Moses
:
Moses
gave
you
circumcision
&c.
and
ye
on
the
Sabbath
circumcise
a
man
,
that
the
Law
of
Moses
may
not
be
broken
Ioh.
7.22.23
.
And
not
only
circumcision
and
sacrifices
but
even
the
whole
Law
is
said
to
come
by
Moses
,
though
circumcision
and
sacrifices
,
which
were
parts
of
it
,
came
long
before
him
,
and
grace
and
truth
to
come
by
Christ
,
i.
e.
the
very
things
themselves
of
which
Moses
Testament
was
but
typical
,
and
a
shadow
,
Though
grace
and
truth
were
both
in
the
world
in
part
long
before
Christ
came
personally
into
it
,
Iohn
1.17
.
yea
something
of
both
Law
and
Gospel
came
into
the
world
before
either
Moses
or
Christ
,
yet
they
are
denominated
after
them
Moses
Law
,
Christs
Gospel
,
and
said
respectively
to
begin
in
them
,
to
come
with
them
,
to
be
given
by
them
,
as
if
they
had
been
altogether
unheard
of
before
these
times
;
because
when
they
came
they
gave
the
things
a
new
that
were
before
,
and
also
the
fullness
of
the
things
respectively
perteining
to
each
Testament
,
which
in
part
were
,
but
not
in
their
ample
perfection
till
their
times
;
and
thus
the
Law
was
said
to
begin
at
Moses
,
Gal.
3.17
.
and
the
Gospel
to
begin
at
Christ
birth
,
Mark
1.1
the
one
400
years
the
other
at
least
two
thousand
years
after
both
Covenants
,
viz.
the
Law
and
the
Gospel
too
began
in
the
word
of
Promise
to
Abraham
,
and
his
two
seeds
,
Isaac
and
Christ
,
to
whom
respectively
the
two
promises
were
made
of
two
several
Canaans
,
the
Earthly
and
the
Heavenly
,
whereof
the
one
,
together
with
the
promise
it self
that
was
made
of
it
,
and
the
Promised
seed
to
which
it
was
made
,
viz.
the
fleshly
seed
of
Abraham
by
Isaac
,
was
a
clear
type
of
the
other
,
i.
e.
of
the
promise
and
promised
seed
that
by
that
promise
were
to
be
heirs
thereof
,
viz.
a
spiritual
seed
of
Abraham
by
faith
in
Jesus
Christ
Gen.
17.
For
there
the
Inheritances
of
both
Covenants
were
both
given
in
the
word
of
promise
,
the
one
,
viz.
the
Heavenly
Canaan
more
darkly
,
through
the
other
typing
it
out
,
the
other
i.
e.
the
Earthly
Canaan
more
clearly
,
plainly
and
in
terminis
ver.
7.8
.
I
will
give
to
thee
and
thy
seed
after
thee
(
meaning
Isaac
the
onely
seed
,
and
heir
of
that
promise
,
for
Ishmael
and
his
had
not
that
typical
covenant
established
on
them
p.
20.21
.
but
Isaac
and
his
fleshly
seed
,
as
also
A●titypically
Isaac
and
his
fleshly
seed
,
who
were
sons
of
the
bondwoman
,
and
a
meer
fleshly
seed
in
reference
to
Christ
,
though
children
of
the
free-woman
and
a
promised
seed
(
in
a
type
)
in
reference
to
Ishmael
,
had
not
the
true
,
or
Gospell
Covenant
established
on
them
,
meerly
as
born
of
Abrahams
body
,
but
as
believing
,
and
so
it
is
established
on
all
men
,
but
Christ
and
Believers
)
I
will
give
thee
and
thy
seed
(
saith
he
)
the
Land
of
Canaan
:
even
then
and
there
God
gave
out
both
the
Covenants
in
the
promise
,
viz.
the
Gospel
more
implicitly
,
and
in
a
shadow
,
the
other
i.
e.
the
legal
Covenant
concerning
Canaan
in
express
terms
together
with
a
present
grant
of
one
of
the
grand
Ordinances
of
it
,
as
a
sign
and
token
,
viz.
Circumcision
,
typing
out
the
spiritual
Iews
or
seed
of
Abrahams
circumcision
in
heart
,
that
must
be
heirs
only
under
the
Gospel
,
Rom.
2.
Phil.
3.
to
which
Ordinative
▪
or
beginning
,
or
cardinal
ordinance
circumcision
,
many
more
Statutes
,
Laws
,
Judgements
,
and
ordinances
were
to
be
added
in
after
ages
,
when
the
time
of
their
entring
their
Possession
should
draw
nigh
,
to
the
observation
of
all
which
(
as
in
time
God
should
give
them
out
more
clearly
by
his
Servant
Moses
(
the
Deliverer
,
Minister
and
Mediator
of
that
Covenant
)
circumcision
was
an
obligation
,
and
in
these
Respects
that
Covenant
is
called
the
Covenant
of
Circumcision
Act.
7.8
.
and
Circumcision
it self
called
an
Engagement
to
keep
the
whole
law
,
i.
e.
binding
to
the
performance
of
all
things
required
to
be
done
on
mans
part
,
i.
e.
the
Jewes
in
order
to
their
enjoyment
of
Canaan
under
that
old
Testament
or
Covenant
,
Gal.
5.3
.
For
though
Circumcision
,
as
well
as
that
promised
Land
,
whereof
it
was
a
token
,
and
that
fleshly
seed
that
were
signed
heirs
by
it
,
and
all
other
the
Ordinances
of
Divine
Service
,
which
the
first
Covenant
then
had
,
and
in
a
manner
every
thing
else
under
the
Law
related
thus
far
to
the
Gospel
Covenant
,
as
that
they
were
types
and
shadowes
of
something
answerable
under
the
Gospel
,
i.
e.
Circumcision
of
the
heart
,
and
that
other
seed
,
i.
e.
Iews
inwardly
,
both
answering
to
that
Circumcision
and
those
Iews
which
were
outward
only
and
in
the
flesh
,
Rom.
2.27.28
,
29.
Phillip.
3.2
,
3.
and
of
the
Heavenly
Inheritance
,
which
these
inward
Iews
,
i.
e.
believers
or
circumcised
ones
in
heart
are
heirs
to
by
promise
;
yet
both
that
sign
Circumcision
,
and
the
promise
signified
by
it
,
were
all
alike
relating
immediately
to
that
Old
Testament
of
Moses
,
as
parts
thereof
,
and
were
not
parts
,
but
paterns
only
of
the
new
;
nor
was
Circumcision
any
other
then
an
ordinance
of
the
Law
of
Moses
,
and
not
a
direct
rule
for
us
to
square
or
steer
by
in
our
dispensing
any
ordinance
of
the
Gospel
,
for
that
were
to
disparage
the
Law-giver
,
we
are
under
even
that
other
great
Prophet
Christ
,
whom
Moses
pointed
at
,
saying
Deut.
18.
A
Prophet
shall
the
Lord
your
God
raise
up
unto
you
,
him
shall
ye
hear
in
all
things
,
&c.
as
if
he
were
not
as
faithful
and
punctual
to
the
full
in
fitting
lawes
for
his
house
,
the
Gospel
Church
,
as
Moses
was
for
that
old
Israel
or
Church
under
the
Law
,
which
was
his
,
Heb.
3.1.2.5.6.7
.
Though
therefore
both
Covenants
were
in
being
,
i.
e.
the
Law
and
the
Gospell
,
before
either
Moses
or
Christ
,
the
one
concerning
the
Earthly
Canaan
to
a
fleshly
seed
in
a
Type
;
the
other
a
Heavenly
Canaan
to
a
spiritual
seed
as
the
Antitype
;
yet
are
they
said
to
begin
the
one
in
Moses
,
the
other
in
Christ
,
because
these
two
were
respectively
the
two
Mediatours
of
these
two
Covenants
,
and
as
it
were
the
two
several
Masters
and
Law
givers
to
the
two
seeds
,
or
the
two
several
families
of
Abraham
,
viz.
the
two
Churches
under
the
Law
;
and
the
Gospel
,
the
fleshly
Israel
,
and
the
spiritual
,
the
personal
comming
of
which
two
Mediators
and
abiding
for
a
time
in
their
several
houses
,
did
perfect
what
was
lacking
in
them
before
in
point
of
outward
Ordinances
,
and
institutions
,
and
from
thenceforth
,
i.
e.
from
the
several
periods
of
their
presence
with
them
,
establish
them
in
a
more
compleat
posture
then
before
,
and
each
Church
severally
in
its
own
proper
order
.
Moses
then
was
the
Mediator
of
the
Old
Testament
,
established
upon
Earthly
promises
:
and
so
gave
precepts
accordingly
;
but
Christ
the
Mediator
of
the
new
,
which
is
called
a
better
Testament
established
upon
better
promises
,
Heb.
8.6
.
and
so
gives
his
precepts
not
by
the
mouth
of
Moses
but
as
he
pleases
.
Besides
all
this
,
though
the
Covenant
of
Circumcision
made
with
that
fleshly
holy
seed
,
began
before
Moses
,
yet
whether
that
denomination
of
a
holy
seed
,
a
holy
Nation
,
and
people
did
begin
so
high
as
Abraham
,
or
before
such
time
as
Moses
and
Aaron
had
according
to
Gods
command
to
them
,
ceremonially
sanctified
by
the
bloud
of
sprinkling
and
dedicated
both
the
Book
of
the
Covenant
and
all
the
people
,
and
all
the
vessells
of
the
Ministery
,
and
all
other
things
pertaining
to
that
Tabernacle
(
for
both
that
holy
people
and
all
their
ceremonially
holy
things
whereby
you
need
not
be
ignorant
unless
you
will
that
the
holiness
of
that
seed
and
their
sanctuary
was
the
same
,
and
began
and
were
to
end
both
together
,
were
first
consecrated
,
didicated
,
purified
,
sanctified
all
at
one
time
under
Moses
Heb.
9.18.19.20.21.22
.
&c.
)
whether
I
say
the
holiness
of
the
seed
began
so
high
as
Abraham
is
a
thing
so
out
af
doubt
to
me
,
that
I
dare
say
that
as
the
holy
land
was
not
relatively
holy
till
they
came
into
it
,
so
the
holy
seed
,
as
well
as
the
other
holy
things
of
that
Covenant
,
were
not
ceremonially
consecrated
,
nor
formally
sanctified
,
nor
vouchsafed
that
title
of
a
holy
seed
,
though
vertually
they
were
a
choise
seed
before
,
till
a
little
before
they
were
to
enter
it
,
and
howbeit
I
challenge
no
man
,
yet
I
intreat
any
man
in
the
world
to
shew
me
if
he
can
where
they
were
denominated
and
distinguished
from
all
other
people
as
unclean
by
that
term
of
a
holy
people
till
God
intituled
them
so
by
Moses
,
Exod
22.31
.
ye
shall
be
holy
men
unto
me
neither
shall
ye
eat
any
flesh
that
is
torn
of
beasts
,
ye
shall
cast
it
to
doggs
:
which
place
compared
with
Levit.
22.8.9
.
Deut.
7.6
.
chap.
14.2
.
chap.
26.19
.
doth
so
plainly
shew
these
two
things
.
First
,
That
the
holiness
there
spoken
of
began
but
thenceforth
.
Secondly
,
that
it
was
but
a
certain
ceremonial
distinction
,
and
a
holinese
opposite
to
that
kind
of
defilement
,
which
might
be
contracted
by
eating
of
unclean
beasts
,
and
so
fully
ceased
in
Christ
,
that
I
even
blush
to
read
Mr.
Blake
,
and
have
been
ashamed
in
my
mind
to
hear
some
Independents
also
bring
those
Scriptures
,
wherein
God
called
Israel
a
holy
people
to
himself
,
to
prove
,
that
an
inchurched
believers
meer
fleshly
seed
is
now
by
nature
holy
in
the
same
sense
.
Now
then
let
us
hear
the
conclusion
of
this
whole
matter
:
of
the
things
that
have
been
spoken
this
is
the
summe
,
viz.
that
there
are
three
kinds
of
holiness
,
of
which
when
you
say
children
of
believing
parents
have
holiness
,
and
consequenrly
the
spirit
,
you
undoubtedly
mean
one
,
viz.
-
Matrimonial
,
-
Ceremonial
,
-
Moral
.
The
Middlemost
of
which
,
because
your
fellow
laborers
against
the
Gospel
intend
that
chiefly
in
their
books
,
I
have
treated
on
last
,
and
most
largely
,
and
I
now
say
three
things
of
it
in
special
.
First
,
That
it
is
a
Holinesse
which
once
was
,
but
now
is
not
in
being
.
Secondly
,
That
it
is
a
Holiness
which
of
it self
,
when
it
was
in
being
,
as
it
was
at
the
beginning
of
the
Gospel
before
Christ
crucified
,
could
not
without
faith
and
moral
holiness
interest
the
persons
in
whom
it
was
seated
in
any
of
these
three
things
,
viz.
Gospel
Promises
,
Gospel
Priviledges
,
or
Gospel
Ordinances
.
1.
Not
the
promises
,
for
they
were
made
to
Abraham
in
Christ
and
his
spiritual
seed
;
not
his
own
fleshly
seed
upon
such
terms
,
as
bare
birth
of
his
body
,
or
such
holiness
and
righteousness
as
was
under
the
Law
intituling
to
Canaan
Rom.
4.13.14
.
Gal.
3.16.29
.
2.
Not
the
priviledges
,
viz.
Gospel
immunities
,
and
Church-membership
,
for
those
that
could
plead
they
were
under
the
typical
freedomes
of
the
old
house
,
or
Church
under
the
Law
,
as
Abrahams
seed
only
were
,
are
denyed
by
Christ
to
be
that
holy
seed
that
should
stand
in
the
Gospel
house
,
that
was
now
to
be
built
,
or
share
in
that
spiritual
freedome
which
the
sonne
gives
,
which
is
the
only
freedome
indeed
,
unlesse
they
did
Abrahams
works
,
Iohn
8.32
.
to
the
40th
.
3.
Nor
yet
the
Ordinances
,
no
not
so
much
as
Baptism
the
initiating
ordinance
it self
,
for
when
that
old
holy
seed
remaining
yet
under
their
relative
and
denominative
holiness
unabolished
,
did
plead
it
as
to
baptism
,
they
were
put
back
by
Iohn
,
and
not
permitted
,
barely
upon
that
account
upon
which
they
stood
in
the
old
house
,
without
faith
,
unless
they
now
believed
and
amended
their
lives
whose
repulse
of
them
when
they
came
to
his
baptism
was
this
viz.
begin
not
to
say
we
have
Abraham
to
our
Father
&c.
Mat.
3.7
,
8
,
9.
Luke
3.7.8
.
Thirdly
,
suppose
baptism
were
entailed
so
to
that
holinesse
and
a
meer
fleshly
seed
of
believers
,
or
of
believing
Abraham
himself
as
truly
as
t
is
true
it
is
not
,
yet
how
grossely
were
you
overseen
Gentlemen
in
undertaking
to
prove
the
holy
spirit
by
it
to
be
in
infants
,
for
that
s
the
probandum
,
the
very
thing
which
by
the
holinesse
of
infants
you
went
about
to
make
good
,
for
the
minor
of
your
first
sylogism
which
was
this
,
but
little
children
have
the
holy
spirit
,
being
denied
was
proved
(
say
you
)
first
by
their
faith
,
secondly
by
their
holinesse
,
thirdly
by
those
Eulogies
given
them
in
Scripture
:
if
then
by
holinesse
you
mean
this
kind
of
holiness
,
I
mean
ceremonial
,
which
once
was
in
the
Iews
by
nature
,
you
have
a
wet
eele
by
the
tail
then
indeed
,
for
ask
but
Mr.
Blake
and
he
'le
tell
you
,
that
that
holinesse
was
in
thousands
who
yet
had
not
the
holy
spirit
,
yea
in
truth
all
the
Iews
had
that
holinesse
,
of
whom
not
a
Tenth
,
even
then
when
they
had
it
,
were
either
in
infancy
,
or
at
years
morally
sanctified
,
or
indued
with
the
holy
spirit
:
and
as
I
have
said
these
three
things
in
special
,
concerning
that
one
kind
of
holinesse
,
so
I
have
three
things
in
general
to
say
in
short
concerning
al
these
three
sorts
of
holinesse
viz.
First
,
one
of
them
was
in
infants
of
old
,
and
now
is
not
but
is
vanisht
,
and
when
it
was
it
proved
not
the
spirit
viz.
ceremonial
.
Secondly
,
another
is
,
but
nothing
to
your
purpose
,
I
mean
the
proof
of
the
spirit
,
though
it
be
in
most
infants
viz.
matrimonial
.
Thirdly
,
the
other
is
not
yet
come
for
ought
yet
appears
to
infants
viz.
morall
,
which
if
it
did
appear
to
be
in
them
positive
,
qualitativè
,
as
an
inherent
quality
,
not
negative
onely
so
as
to
be
without
sin
,
or
absolutely
innocent
(
for
absolute
innocency
hath
no
need
of
baptism
)
then
I
should
say
something
more
to
you
,
but
you
see
it
doth
not
,
therefore
though
you
said
nothing
then
(
as
I
wish
since
I
had
suffered
you
to
do
)
from
infants
holinesse
,
to
the
proof
of
their
having
the
spirit
and
right
to
baptism
,
yet
I
have
searcht
,
but
cannot
possibly
find
what
holinesse
you
could
possibly
have
proved
it
by
.
I
have
been
the
larger
here
,
though
you
gave
me
but
a
bare
hint
,
by
the
nomination
onely
of
infants
holinesse
:
first
,
because
here
lies
indeed
the
very
principal
knot
and
basis
of
this
controversie
,
which
you
erring
in
are
consequently
erroneous
in
all
your
wayes
,
for
Error
minimus
in
principio
fit
major
in
medio
,
Maximus
in
fine
.
And
as
for
all
o●her
arguments
pro
and
con
they
are
but
as
Auxilliarie
hereunto
.
Secondly
,
because
I
am
willing
also
sith
you
call
so
much
for
it
,
to
give
out
my
own
grounds
for
the
truth
,
by
the
way
as
I
go
along
in
disproving
of
your
false
ones
,
that
you
may
either
yield
to
them
if
sound
,
or
answer
and
disprove
them
,
if
unsound
and
rotten
:
in
the
residue
I
shall
be
so
much
the
briefer
.
The
next
argument
whereby
you
undertake
to
prove
infants
of
believing
parents
to
have
the
holy
spirit
,
is
drawn
from
those
Eulogies
given
them
in
Scripture
,
not
inferior
to
those
of
the
best
Saints
,
from
whence
you
thus
argue
.
Disputation
.
Those
who
are
invited
to
come
to
Christ
Mark
10.14
.
Mat.
19.14
.
Luk.
18
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
verse
15.
babes
such
as
are
new
come
from
the
womb
,
blessed
by
Christ
,
declared
to
have
right
to
the
kingdome
of
heaven
,
set
forth
for
examples
of
innocency
,
not
to
be
offended
guarded
from
heaven
by
Angels
&c.
have
the
holy
Ghost
.
But
such
are
little
children
,
Disproof
.
You
say
they
have
Eulogies
i.
e.
good
language
and
commendations
given
to
them
,
not
inferiour
to
those
of
the
best
Saints
.
Nay
Sirs
,
they
are
superiour
in
some
sense
to
the
best
of
Saints
,
for
the
best
here
have
sin
,
but
these
have
yet
none
,
Christ
taking
away
Adams
sin
,
and
they
adding
none
of
their
own
,
and
yet
it
will
not
follow
that
they
are
to
be
baptized
,
for
they
have
yet
no
need
of
it
,
muchlesse
that
they
have
the
holy
spirit
,
which
is
the
thing
you
would
prove
by
it
.
As
for
these
particular
Eulogies
,
which
you
instance
in
,
if
the
most
special
among
them
do
clearly
prove
the
subject
thereby
denominated
,
to
have
that
holy
spirit
that
entitles
to
baptism
,
then
I
le
agree
that
mine
are
,
but
if
it
do
not
,
then
I
hope
you
will
agree
to
it
that
your
wits
are
little
better
then
sodden
;
In
order
to
the
fuller
finding
out
of
the
full
weight
of
each
Eulogy
to
such
a
purpose
,
I
le
consider
some
of
them
asunder
,
that
being
the
best
way
,
and
not
as
you
(
Babilonicae
brevitatis
gratiâ
)
have
wrapt
and
swadled
them
all
up
together
into
one
Syllogism
,
and
if
you
think
it
too
tedious
so
to
do
,
I
would
have
you
to
know
my
pains
in
writing
will
be
Tantamount
to
your
patience
in
reading
.
The
first
Eulogy
,
which
you
say
Scripture
gives
to
little
children
,
is
their
invitation
to
come
to
Christ
,
from
whence
your
Argument
in
form
must
runne
thus
.
Babist
.
Those
who
are
invited
to
come
to
Christ
have
the
holy
spirit
,
and
are
thereupon
to
be
baptized
.
But
little
infants
of
believing
parents
are
invited
to
come
to
Christ
,
Ergo
they
have
the
holy
spirit
and
are
to
be
baptized
.
Baptist.
To
which
I
retort
,
stating
onely
another
Minor
in
room
of
yours
,
as
the
subject
to
answer
to
your
middle
term
,
and
then
judge
your selves
how
false
your
foundation
i.
e.
your
Major
is
,
and
consequently
your
building
or
conclusion
.
Thus
Those
that
are
invited
to
come
to
Christ
have
the
holy
spirit
,
and
are
thereupon
to
be
baptized
.
But
all
men
and
women
in
the
world
are
invited
to
come
to
Christ
,
Mark
.
16.15
.
Mat.
22.9
.
2
Cor.
5.19.20.21
.
Isa.
55.1
.
Mar.
11.28
.
Rev.
22.17
Ergo
all
men
and
women
in
the
world
have
the
the
holy
spirit
,
and
are
therevpon
to
be
baptized
.
I
need
say
no
more
to
wise
men
.
The
2
Eulogy
given
from
Scripture
to
little
children
is
this
viz.
they
are
blessed
by
Christ
whence
your
argument
must
run
thus
.
Babist
.
Those
that
are
blessed
by
Christ
have
the
holy
spirit
,
and
so
present
right
to
baptism
.
But
little
children
of
believing
parents
are
blessed
by
Christ
,
Ergo
they
have
the
holy
spirit
,
and
present
right
to
baptism
.
Baptist.
I
answer
first
by
denying
your
Major
,
which
is
not
universally
true
,
for
persons
may
be
blessed
by
Christ
,
and
yet
not
have
the
holy
spirit
,
for
better
understanding
of
which
let
it
be
considered
that
persons
may
be
blest
various
wayes
,
from
which
yet
to
their
having
the
holy
spirit
there
s
no
consequence
viz.
outwardly
and
inwardly
,
temporally
and
spiritually
,
with
blessings
of
the
body
and
of
the
soul
,
of
this
life
and
that
to
come
:
first
with
outward
temporal
bodily
blessings
(
abstract
from
the
other
)
they
may
be
and
often
are
blessed
,
when
yet
at
present
at
least
(
for
so
they
must
have
as
to
your
present
purpose
)
they
have
not
the
holy
spirit
,
who
possibly
also
never
have
it
in
all
their
lives
,
I
mean
in
that
sense
from
which
Peter
argues
thus
to
their
baptism
Act.
10.
for
that
some
of
you
say
when
you
can
make
advantage
on
't
another
way
,
was
the
spirit
in
the
extraordinary
gifts
of
it
onely
,
as
tongues
,
prophecy
,
utterance
&c.
by
which
sense
how
ever
your
infancy
is
clear
cut
off
from
all
capacity
of
having
it
,
and
so
you
are
confuted
by
your
own
party
in
the
very
corner
stone
of
this
your
babish
building
;
but
I
le
give
you
the
advantage
of
your
own
personal
Tenet
let
it
be
what
it
will
(
save
only
that
forenamed
common
sense
of
the
spirit
,
wherein
I
have
told
you
,
t
is
in
all
men
,
who
yet
are
not
therefore
to
be
baptized
)
I
say
again
,
both
men
and
women
,
and
children
may
be
blessed
by
Christ
outwardly
only
,
as
with
health
,
peace
,
plenty
,
fruitful
seasons
,
Mat.
5.45
.
God
is
good
to
all
,
and
sends
sun
and
rain
i.
e.
all
temporal
blessings
on
the
good
and
evil
,
just
and
unjust
.
The
blessings
of
bodily
protections
,
as
to
be
guarded
with
Angells
from
heaven
from
dangers
,
and
mischiefs
;
which
is
another
of
the
Eulogies
you
here
instance
in
,
which
to
save
your selves
and
me
some
labor
,
I
le
take
in
hear
,
it
being
but
a
temporal
blessing
,
from
which
it
follows
not
that
such
as
are
blessed
with
it
must
consequently
have
the
holy
spirit
;
also
bodily
salvation
from
and
sanation
of
dis●ases
,
distempers
,
by
Christ
,
who
is
a
Saviour
of
the
body
;
these
blessings
of
the
body
,
the
barn
,
the
basket
,
and
the
store
,
health
,
and
external
happinesse
persons
may
be
,
and
often
are
blessed
with
from
God
,
who
fills
their
bellies
with
hid
treasure
,
so
that
they
prosper
and
are
not
plagued
,
when
yet
they
are
wicked
in
their
lives
,
and
far
from
the
holy
spirit
.
Secondly
;
If
you
take
Christs
blessing
(
as
in
this
place
you
must
,
for
it
s
so
expounded
and
plainly
expressed
in
one
of
the
three
Evangelists
you
quote
,
which
write
all
the
same
thing
in
some
difference
of
prase
)
for
his
praying
for
the
persons
whom
he
blessed
,
I
say
that
even
spiritually
persons
may
be
blessed
by
Christ
in
prayer
for
them
,
yea
blessed
with
the
blessing
of
the
spirit
it self
,
as
de
futuro
,
and
and
yet
not
,
pro
presenti
,
have
the
spirit
:
for
Christ
blessed
his
disciples
,
Luke
24.50
.
i.
e.
prayed
for
them
that
they
might
be
endued
with
the
spirit
,
and
yet
that
he
then
prayed
for
,
or
by
lifting
up
his
hands
,
to
the
father
then
blessed
them
with
,
did
not
come
on
them
till
some
while
after
:
in
this
sense
Isaac
blessed
Iacob
Gen.
27.28.29
.
Iacob
Ioseph
,
Gen.
40.15.16
.
the
High-Priest
all
the
People
,
Num.
6.23
.
Moses
all
Israel
before
his
departure
also
,
Deut.
33.1
.
&c
,
and
yet
they
were
not
actually
possessed
of
the
blessings
just
then
,
when
they
blessed
them
,
but
along
time
after
.
There
is
a
blessing
by
promise
,
as
God
blessed
Abraham
with
a
Son
,
and
the
Land
of
Canaan
;
a
blessing
by
Prophesy
as
Iacob
blessed
all
his
Sonnes
fortelling
,
as
I
may
say
,
their
several
fortunes
Gen.
'
41.
a
blessing
by
Prayer
,
as
in
the
forenamed
places
,
and
in
this
of
Mat.
19.13
.
Mark
10.16
.
And
there
's
a
blessing
by
putting
into
actual
possession
,
and
fruition
of
a
mercy
,
so
God
blessed
Israel
with
the
real
enjoyment
of
the
Land
of
Canaan
,
and
all
temporal
blessings
in
that
earthly
place
,
&
so
Antitypically
will
once
bless
all
the
spiritual
seed
of
Abraham
with
all
spiritual
blessings
in
heavenly
places
by
Christ
Iesus
Eph.
1.4
.
Now
the
three
first
waies
of
blessing
persons
are
all
concerning
things
to
come
,
and
sometimes
a
long
while
after
;
yea
in
prayer
Christ
blest
all
that
ever
should
believe
on
him
through
the
word
to
the
worlds
end
,
Ioh.
17.
so
long
before
the
thing
befell
them
,
that
it
was
even
before
most
of
them
were
born
.
As
to
your
Minor
then
,
wherein
you
say
,
little
children
were
blessed
by
Christ
,
I
grant
it
to
be
true
,
but
not
in
any
such
sence
as
truely
argues
at
all
that
in
their
infancy
they
had
the
holy
spirit
.
For
First
,
it
of
the
two
most
plainly
appears
that
his
blessing
was
no
other
then
bodily
infirmities
,
which
are
as
incident
to
infants
as
men
,
and
the
end
for
which
they
brought
them
shews
the
utmost
he
did
to
them
,
which
was
not
that
he
should
baptize
them
(
as
I
shall
more
clearly
shew
by
and
by
)
but
that
he
should
touch
them
,
and
put
his
hands
on
them
,
and
pray
:
no
question
t
was
in
order
to
healing
,
for
t
was
at
a
time
when
he
healed
many
others
,
if
you
compare
this
passage
as
t
is
in
Mat.
19.
with
the
first
and
second
verses
of
the
Chapter
:
yea
v.
15.
t
is
plainly
expressed
what
he
did
,
i.
e.
he
laid
his
hands
upon
them
,
and
departed
thence
;
besides
Luke
saies
they
brought
little
children
unto
him
also
that
he
should
touch
them
:
which
[
ALSO
]
shews
that
others
were
brought
too
,
as
sick
folks
commonly
were
,
because
vertue
went
out
of
him
,
so
that
as
many
as
touched
him
were
made
perfectly
whole
.
Secondly
,
if
he
did
blesse
them
spiritually
in
his
prayers
,
t
was
doubtless
(
yet
all
whom
he
healed
were
not
so
blessed
neither
,
witness
the
nine
Leapers
)
concerning
things
to
come
,
and
if
he
prayd
for
their
particular
salvation
,
yet
they
might
not
immediately
have
the
spirit
.
But
Thirdly
,
What
ever
t
was
he
did
to
those
particular
infants
(
which
whether
they
were
believers
infants
or
no
too
no
man
can
tell
)
for
many
sought
him
for
loaves
,
and
outward
mercies
,
and
many
for
healing
of
themselves
,
and
children
,
meerly
that
they
might
be
rid
of
their
burdens
,
on
whom
yet
he
had
compassion
for
all
that
)
yet
first
what
is
this
to
other
infants
,
or
to
ours
that
cannot
now
be
brought
to
his
person
?
besides
what
more
to
believers
than
unbelievers
infants
?
what
more
to
any
then
to
all
?
away
therefore
for
shame
with
such
dry
Divinity
as
this
:
he
touched
those
children
and
blest
them
,
that
were
then
presented
to
him
,
that
he
might
touch
them
,
therefore
all
believers
infants
have
the
holy
spirit
,
and
must
be
baptized
:
away
with
such
dribling
dispute
also
,
it
is
not
fit
for
Christs
School
,
nor
mans
neither
.
The
next
Eulogie
you
mention
is
this
,
viz.
Their
being
declared
to
have
right
to
the
Kindome
of
heaven
,
whence
your
Argument
must
run
thus
.
Babist
.
Those
who
are
declared
to
have
right
to
the
King
dome
of
heaven
have
the
holy
spirit
.
But
little
children
of
believing
parents
are
declared
to
have
right
to
the
kingdome
of
heaven
.
Ergo
they
have
the
holy
spirit
.
Baptist.
In
answer
to
which
I
must
distinguish
upon
your
middle
term
.
There
s
a
twofold
right
to
the
Kingdome
of
heaven
,
viz.
a
remote
right
,
and
an
immediate
right
,
conditional
or
absolute
,
a
right
in
potentiâ
,
and
a
right
in
Actu
.
The
remote
,
Conditional
,
potential
,
right
,
ad
regnum
,
to
the
Kingdome
,
upon
future
Contingencies
,
and
Events
;
this
all
persons
that
ever
were
born
into
the
world
have
.
i.
e.
conditionally
,
or
in
case
they
dying
in
infancy
,
do
no
evil
,
or
living
to
years
shall
believe
,
and
obey
the
Gospel
:
but
what
is
this
right
to
your
purpose
?
for
verily
First
,
It
proves
not
the
holy
spirit
,
which
you
speak
of
to
be
in
those
that
have
it
.
Secondly
,
if
it
did
it
proves
it
to
be
in
unbelievers
as
well
as
believers
seed
,
as
unto
whom
,
when
they
come
to
years
,
Christ
is
a
common
salvation
,
and
the
Gospel
of
the
kingdome
is
to
be
tendered
,
and
that
not
in
mo●kage
but
truly
,
and
really
as
theirs
,
till
they
reject
,
or
put
it
from
them
,
〈◊〉
as
the
●ews
to
all
generations
since
Christ
have
done
;
that
they
may
believe
,
and
believing
have
life
through
his
name
,
i.
e.
immediate
right
to
it
here
,
and
possession
hereafter
:
or
if
they
happen
to
dy
in
the
innocency
of
their
infancie
before
they
have
(
to
speak
in
your
own
phrase
p.
5.
)
by
any
actual
sin
barred
themselves
or
deserved
to
be
exempted
from
that
generall
st●te
of
littl
children
declared
in
Scripture
viz.
secundum
te
O
Accountant
,
right
to
the
Kingdome
of
Heaven
,
then
have
they
all
such
apitudinem
regnandi
,
as
will
cost
the
Priest-hood
of
England
for
all
his
Christian
charity
in
declaring
the
right
of
belivers
seed
to
the
Kingdome
,
more
reason
than
they
ever
did
,
or
yet
have
to
bestow
that
way
,
to
clear
themselves
from
the
just
censure
of
Antichristian
cruelty
,
for
their
excluding
,
and
damning
all
the
dying
infants
of
others
,
which
are
rari
quippe
boni
,
numero
vix
sunt
totidem
quot
&c.
counting
the
little
corner
believers
will
stand
in
,
at
least
no
less
then
twentie
to
one
.
And
as
for
that
other
more
immediate
,
actual
,
absolute
right
to
the
Kingdom
,
when
it
shal
come
,
this
Mediante
Morte
in
infantiâ
,
all
dying
infants
have
as
well
as
some
,
and
not
in
infantiâ
)
all
dying
infants
of
believers
th●n
of
unbelievers
,
for
even
of
such
(
I
mean
all
dying
infants
,
for
infants
living
to
years
are
no
more
infants
;
though
it
be
questionable
too
whether
Christ
speaks
of
the
same
in
the
place
in
hand
,
or
of
such
as
are
like
them
in
innocency
&c.
of
the
two
most
likely
to
be
the
truth
)
of
such
I
say
I
grant
the
kingdom
of
heaven
to
be
(
for
ought
I
know
)
but
of
no
persons
living
to
years
,
whether
believers
seed
or
unbelievers
,
Nisi
mediante
fide
,
et
obedientiâ
,
and
then
they
have
actual
and
present
right
to
it
,
all
which
notwithstanding
(
mark
what
I
say
,
for
it
cuts
in
two
the
sinews
of
your
consequence
)
t
will
not
universally
follow
neither
that
those
that
have
right
have
(
pro
presenti
)
the
holy
spirit
,
for
though
nothing
can
come
between
such
as
finally
believe
,
and
the
kingdome
,
and
that
fulnesse
of
the
spirit
that
comes
in
with
it
,
of
which
the
spirit
here
is
an
earnest
,
and
the
spirit
it self
as
the
earnest
,
so
as
to
cut
them
off
from
the
future
possession
of
both
(
God
who
cannot
ly
having
promised
the
kingdom
,
as
conditionally
to
all
people
at
years
,
if
they
believe
,
so
absolutely
to
all
that
finally
do
believe
)
yet
many
of
those
that
believing
the
things
spoken
pertaining
to
the
kingdom
,
and
so
having
more
immediate
right
then
before
(
unlesse
they
loose
it
again
)
may
(
pro
presenti
)
be
without
not
onely
the
kingdom
and
fulnesse
of
the
promise
,
which
they
stand
actually
heirs
to
by
faith
,
till
the
purchased
possession
come
to
be
actually
possessed
by
all
the
Saints
at
once
,
but
for
a
time
too
without
the
spirit
(
as
but
an
earnest
)
for
this
,
in
the
common
way
of
Gods
dispensation
of
old
,
was
neither
promised
nor
bestowed
on
any
by
promise
(
unlesse
at
any
time
God
was
better
then
his
word
as
he
was
Act.
10.
nor
on
good
ground
to
be
expected
till
after
faith
,
repentance
,
obedience
in
baptism
and
prayer
,
witnesse
the
forecited
places
,
Iohn
7.38
39.
Act.
2.38.5.32.8.12.15.16.19.1.2
.
Luk.
11.13
.
Prov.
1.23
.
The
next
Eulogy
given
to
little
infants
,
whereby
you
argue
the
holy
spirit
to
be
in
them
,
is
their
being
set
forth
for
examples
of
innocency
,
whence
your
argument
must
be
thus
.
Babist
:
Those
that
are
set
forth
for
examples
of
innocency
have
the
holy
spirit
.
But
little
children
of
believing
parents
are
set
forth
for
examples
of
innocency
.
Ergo
they
have
the
holy
spirit
.
Baptist.
Bare
simple
innocency
,
harmlessnesse
and
freedom
from
hurt
proves
neither
holinesse
,
nor
holy
spirit
to
be
where
it
is
,
it
being
capable
to
be
not
onely
in
infants
,
who
in
respect
of
age
and
stature
,
though
not
of
kind
and
nature
,
are
in
an
ordinary
way
at
least
an
uncapable
subject
of
the
other
,
but
also
in
creatures
by
kind
uncapable
at
any
time
of
the
spirit
,
viz.
doves
,
sheep
,
lambs
,
every
of
which
(
as
well
as
infants
)
are
set
forth
also
as
examples
of
meeknesse
,
patience
,
innocency
,
silence
,
under
suffering
,
as
the
Ant
is
also
for
diligence
and
forecast
,
the
vine
for
fruitfulnesse
,
the
Serpent
for
wisdom
to
the
Saints
,
and
yet
have
not
thereupon
the
holy
spirit
,
yea
Eulogies
for
some
one
particular
natural
excellency
,
qualification
and
indowment
,
and
those
not
inferiour
to
those
of
the
best
Saints
may
be
given
,
and
that
as
an
example
for
the
Saints
,
not
onely
to
other
creatures
and
innocent
infants
,
but
also
to
such
as
are
elsewise
injurious
,
and
no
way
exemplary
to
others
at
all
,
e.
g.
the
unjust
steward
Luke
16.
who
though
a
meer
child
of
the
world
,
yet
is
commended
by
Christ
as
having
done
wisely
,
yea
more
wisely
(
in
suo
genere
)
then
the
children
of
light
,
and
given
as
a
pattern
of
prudence
and
forecast
to
them
,
and
yet
I
should
be
in
doubt
whether
that
man
were
well
in
his
wits
or
no
,
that
should
argue
from
those
Eulogies
to
those
holy
spirit
.
Secondly
from
which
innocency
yet
,
if
it
would
follow
that
the
spirit
is
in
infants
,
it
must
be
in
all
as
well
as
some
:
for
is
one
Infant
more
free
from
actual
sin
,
and
in
point
of
innocency
propounded
as
our
pattern
by
Christ
more
then
another
?
is
not
innocency
in
the
whole
state
of
infants
,
even
in
unbelievers
infants
as
much
to
the
full
as
in
the
other
?
The
next
Eulogy
is
this
,
that
they
are
not
to
be
offended
;
from
whence
your
argument
must
run
thus
.
Babist
.
Those
that
are
not
to
be
offended
have
the
holy
spirit
.
But
little
children
of
believing
parents
are
not
to
be
offended
.
Ergo
they
have
the
holy
spirit
.
Baptist.
To
which
by
way
of
answer
I
le
onely
compose
another
Syllogism
,
and
so
leave
you
to
see
(
as
you
may
do
without
a
candle
)
and
to
search
out
the
sillinesse
of
your
own
.
Those
who
are
not
to
be
offended
have
the
holy
spirit
.
But
little
children
of
unbelieving
parents
,
and
also
the
very
Iews
and
Gentiles
,
as
well
as
the
Church
of
God
,
are
not
to
be
offended
.
Ergo
little
children
of
unbelieving
parents
,
yea
even
the
Iews
and
the
Gentiles
,
as
well
as
the
Church
of
God
,
have
the
holy
spirit
.
And
so
Sirs
having
weighed
all
your
Eulogies
one
after
another
in
the
ballance
of
right
reason
,
and
found
them
too
light
,
I
le
onely
add
one
argument
of
mine
own
from
the
very
places
you
quote
,
from
which
if
either
men
did
not
dote
on
them
,
because
they
are
found
in
the
old
Liturgy
,
and
the
new
Directory
,
or
were
not
resolved
to
take
tag
,
rag
and
long
tail
,
to
scrape
together
even
all
the
impertinencies
that
ere
they
can
meet
with
,
in
proof
of
infant
baptism
,
rather
then
to
forgo
it
now
they
are
ingaged
in
't
,
there
is
no
clearer
consequence
in
the
world
then
that
infants
are
not
to
be
baptized
,
and
then
I
le
pass
on
to
your
other
proofs
.
If
those
very
numericall
infants
spoken
of
in
those
very
places
Mat.
18.
Mar.
10.
Luke
18.
from
whence
,
and
from
the
carriage
and
practise
of
Christ
there
towards
them
,
the
priest-hood
pleads
the
baptism
of
other
infants
,
of
whom
Christ
did
never
so
individually
declare
(
as
he
did
of
these
,
that
they
should
be
brought
to
him
,
and
that
of
such
is
the
kingdome
of
heaven
)
were
not
baptized
by
Christ
,
nor
his
disciples
in
the
primitive
times
of
the
Gospel
,
which
are
our
pattern
,
then
it
follows
not
from
the
example
of
these
infants
that
other
infants
are
,
but
rather
that
they
are
not
to
be
baptized
.
But
those
very
infants
spoken
of
in
those
very
places
from
whence
&c.
were
not
baptized
either
by
Christ
or
by
his
disciples
&c.
Ergo
it
follows
not
from
the
example
of
those
infants
that
other
infants
are
,
but
rather
that
they
are
not
to
be
baptized
.
The
Major
is
most
undeniably
clear
,
for
by
what
warrant
may
we
take
upon
us
to
baptize
other
infants
,
when
those
infants
were
not
baptized
that
were
brought
to
Christs
own
person
,
and
whose
particular
personal
right
to
the
kingdom
(
as
you
your selves
say
)
Christ
there
declares
?
for
t
is
contended
by
you
that
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
of
such
]
must
be
meant
[
of
these
]
not
[
of
such
]
as
are
like
to
these
[
whereby
you
utterly
overthrow
your selves
too
]
for
if
that
speech
[
of
such
]
be
in
sense
and
signification
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
i.
e.
not
[
talium
]
but
[
horum
]
then
it
can
reach
no
more
to
other
infant●
of
the
same
kind
,
then
to
the
other
kind
of
infants
i.
e.
the
Saints
,
these
being
both
viz.
the
one
in
specie
,
the
other
in
qualificatione
at
most
but
such
,
and
not
the
same
,
for
the
term
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
expresses
all
that
are
alike
to
these
,
whether
in
kind
or
qualification
onely
,
or
both
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Individuum
Indigitativum
(
as
it
were
that
points
out
these
Individuals
that
were
then
present
and
no
more
:
so
that
,
to
allow
you
your
own
fained
sense
(
I
say
)
if
those
were
not
baptized
whom
Christ
so
Individually
demonstrates
,
and
indigitates
as
heirs
of
the
kingdome
of
heaven
,
much
lesse
may
any
other
infants
of
whom
(
if
you
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
give
the
sense
to
be
[
horum
]
not
talium
]
Christ
can't
be
understood
as
speaking
there
at
all
.
For
the
clearing
therefore
of
the
Minor
,
which
onely
will
need
proof
in
this
Syllogism
(
unlesse
you
will
say
let
Christ
and
his
disciples
do
what
they
will
,
wee
l
do
what
we
list
)
consider
this
;
that
t
is
well
nigh
universally
confessed
by
your
selves
that
these
infants
were
not
baptized
.
Mr.
Cottons
words
upon
this
very
place
[
m
](A39566-e83450-b)
m
p.
9.
of
his
grounds
and
ends
of
baptizing
children
.
are
these
viz.
neither
do
I
alledge
this
place
for
to
prove
that
Christ
baptized
these
infants
,
for
it
doth
not
appear
that
their
fathers
who
brought
them
were
baptized
themselves
,
and
therefore
neither
might
their
children
be
baptized
according
to
rule
;
and
as
he
speaks
thus
of
this
place
Mark
10.
so
much
after
the
same
sort
he
speaks
concerning
another
place
viz
,
Act.
2.38.39.41
.
from
whence
you
also
ground
the
baptism
of
believers
infants
,
from
whence
also
as
we
do
from
this
,
we
thus
argue
the
contrary
viz.
If
the
infants
of
those
parents
Act.
2.
that
were
obedient
to
the
faith
and
baptized
,
were
not
baptized
with
the
rest
,
then
its
evident
that
infants
even
of
baptized
believers
were
not
wont
to
be
baptized
then
.
But
those
infants
then
were
not
&c.
Ergo
&c.
The
Minor
of
this
Syllogism
also
Mr.
Mr.
Cotton
proves
to
my
hands
,
who
saies
thus
,
[
n
](A39566-e83560-b)
n
p.
35.36
.
of
his
grounds
and
ends
&c.
But
to
deal
ingenuously
and
faithfully
with
you
the
text
viz.
Acts
2.41
.
might
hold
forth
a
just
colour
of
an
objection
,
if
you
had
so
applied
it
against
the
Argument
gathered
out
of
v.
38.39
.
for
the
baptizing
of
infants
,
for
if
they
who
were
baptized
were
such
as
gladly
received
his
word
verse
41.
then
it
doth
not
appear
out
of
this
place
that
infants
were
at
that
time
baptized
with
the
rest
,
because
they
could
not
receive
the
word
,
much
lesse
gladly
,
least
of
all
expresse
their
gladnesse
by
any
visible
profession
.
This
objection
I
confesse
would
have
prevailed
with
me
to
have
forborne
any
proof
of
the
baptism
of
Infants
out
of
this
this
place
,
were
i●
not
partly
for
the
reasons
which
have
been
alledged
above
from
v.
39.
partly
also
for
that
I
find
the
Lord
Iesus
is
wont
to
accept
the
acts
of
parents
in
the
duties
of
the
second
commandement
as
done
for
themselves
and
their
children
;
these
are
Mr.
Cottons
own
confessions
about
these
two
places
,
in
the
last
of
which
he
seems
to
say
(
if
I
aim
right
)
that
those
children
Act.
2.
were
not
baptized
in
their
own
persons
,
but
accounted
as
baptized
by
God
,
accepting
their
parents
baptism
on
their
behalf
as
well
as
though
they
had
been
baptized
in
their
own
persons
,
which
if
it
be
so
,
is
of
it self
a
clear
argument
against
infant
baptism
;
as
for
the
other
place
Mark
10.
I
never
could
meet
with
the
man
yet
that
was
so
shamelesse
as
to
assert
that
the
infants
there
spoken
of
were
baptized
,
excepting
Dr.
Holmes
,
and
he
indeed
helps
this
lame
businesse
ore
the
stile
,
and
lends
a
left
handed
lift
towards
the
proof
of
it
,
that
these
infants
that
were
brought
to
Christ
were
baptized
,
and
that
thus
.
[
o
](A39566-e83660-b)
o
p.
58.
of
his
animad.
on
Mr.
Tombes
Exercit.
If
Christ
speaks
of
and
doth
such
after
higher
things
to
such
little
children
,
whilst
little
children
,
how
much
more
may
that
which
in
nature
antecedes
,
and
goes
before
these
(
namely
baptism
)
be
administred
to
them
,
whilst
little
children
?
But
there
is
Mark.
10.
mention
of
,
and
doing
of
an
higher
thing
then
Baptism
,
namely
confirmation
of
them
by
prayer
and
imposition
of
hands
,
Ergo
how
much
more
may
they
be
baptized
?
The
same
he
both
argues
and
asserts
[
p
](A39566-e83750-b)
p
p.
63.
of
the
same
book
.
in
these
words
viz
,
they
were
brought
to
him
for
an
outward
ordinance
,
imposition
of
hands
,
that
ordinance
given
to
them
did
suppose
a
former
,
namely
baptism
(
as
we
have
shewd
(
saith
he
)
)
above
)
and
therefore
if
a
little
child
be
brought
for
the
first
ordinance
,
that
he
(
as
such
)
is
capable
of
,
as
children
were
of
circumision
,
it
must
be
to
baptism
,
and
a
little
below
he
addes
this
viz.
Christ
did
not
onely
cherish
their
faith
that
brought
them
,
but
also
cherished
that
baptism
the
children
had
received
.
In
which
expressions
he
is
so
unexpresse
,
or
at
least
so
whi●ling
to
and
fro
,
that
he
must
have
more
brains
then
I
,
that
can
pick
out
of
them
what
he
means
distinctly
by
them
:
for
in
some
of
them
one
would
think
he
meant
as
if
those
infants
were
baptized
before
they
came
to
Christ
,
and
were
brought
onely
now
for
imposition
of
hands
,
in
some
again
as
if
they
had
bin
then
baptized
,
and
brought
then
to
both
that
and
to
the
other
,
but
which
of
the
two
he
means
it
matters
not
,
so
long
as
I
shall
prove
by
and
by
,
that
t
was
neither
this
nor
that
.
But
by
the
way
I
desire
all
men
to
take
notice
of
Dr.
Holmes
his
proofs
,
whereby
he
strives
to
clear
it
that
the
infants
brought
to
Christ
had
then
the
ordinance
of
imposition
of
hands
,
and
so
had
been
baptized
before
,
and
how
they
are
not
onely
nothing
cogent
,
but
so
clearly
cogent
and
consequential
to
the
very
contrary
,
that
he
that
reads
them
with
reason
must
needs
conclude
the
Doctors
right
eye
of
reason
was
not
a
little
bleared
(
not
to
say
absolutely
blinded
)
by
one
thing
or
other
when
he
wrote
them
:
yea
all
he
saies
for
the
clearing
of
that
,
doth
clearly
contradict
and
overthrow
it
.
In
proof
of
what
he
saies
in
this
particular
viz.
that
the
ordinance
of
laying
on
of
hands
was
dispensed
to
these
infants
that
were
brought
to
Christ
,
he
alledges
the
practise
of
the
Antient
times
,
at
it
is
mentioned
by
Pareus
,
Caluin
,
Hophman
,
Marlorat
,
Bullinger
,
and
Cotton
too
,
which
all
according
as
Dr.
Holmes
himself
hath
recorded
their
words
,
first
severally
in
chap.
seventh
of
his
animad-versions
p.
58.59.60
.
and
summarily
ore
again
as
it
were
to
set
his
folly
on
high
that
all
might
see
it
,
in
the
10th
chapter
p.
85.86
.
do
testifie
uno
ore
with
one
consent
that
in
antient
time
infants
were
not
admitted
to
imposition
of
hands
,
nor
confirmed
in
the
fruition
of
Church
estate
thereby
,
that
being
indeed
as
himself
asserts
,
from
them
too
,
one
prime
intent
of
that
ordinance
which
is
one
of
the
foundation
doctrines
to
Church
fellowship
,
till
to
use
the
very
same
phrase
he
quotes
out
of
them
,
being
past
their
childhood
,
past
innocency
grown
up
to
years
,
youths
at
least
,
that
made
profession
of
faith
,
they
were
received
not
to
that
onely
,
but
to
the
supper
,
and
all
other
Church
liberties
also
.
By
which
term
Antient
times
t
is
not
easie
to
discern
neither
from
him
so
indistinctly
doth
he
utter
himself
in
this
,
as
also
in
most
of
his
other
matter
,
whether
he
mean
the
true
and
pure
primitive
times
of
the
most
antient
fathers
the
Apostles
,
which
is
our
rule
,
or
the
new
and
post-primitive
times
of
the
fathers
since
them
,
which
though
declining
daily
into
corruption
,
the
priest-hood
hath
ever
for
ought
I
find
,
in
more
account
then
the
other
,
yet
by
one
clause
he
seems
more
to
allude
to
the
Apostles
dayes
,
viz.
in
p.
85.
the
last
line
,
where
after
he
had
cited
the
fore-named
Authors
,
and
their
joint
opinion
concerning
the
dispensing
imposition
of
hands
in
foretimes
to
grown
persons
onely
,
he
adds
this
viz.
so
that
the
original
of
imposition
of
hands
came
down
from
the
Apostles
;
thus
far
these
learned
men
(
saith
he
)
but
which
ere
he
means
it
makes
much
what
one
for
him
,
there
being
no
times
,
primitive
,
or
posteren
wherein
the
ordinance
of
laying
on
of
hands
was
given
to
infants
,
unlesse
in
that
midnight
of
popery
wherein
they
gave
the
supper
to
them
also
:
for
is
it
not
equally
absurd
,
and
(
if
worse
can
be
)
worse
then
senseless
,
for
a
man
to
gather
so
undoubtedly
(
as
he
doth
)
that
Christ
at
that
time
dispensed
the
ordinance
of
laying
on
of
hands
to
those
infants
in
Mark
10.
in
their
infancy
,
because
the
Apostles
and
Churches
in
after
times
,
whose
pattern
he
was
,
did
dispense
it
to
persons
ever
,
when
they
were
past
childhood
,
and
grown
to
years
?
doth
not
this
rather
most
evidently
evince
one
of
these
two
things
viz.
either
that
the
imposition
of
hands
Christ
gave
to
these
infants
was
not
that
ordinance
the
Apostles
in
antient
Churches
practised
to
men
at
years
onely
(
and
that
it
was
not
I
shall
shew
by
and
by
)
or
else
that
the
Apostles
did
dispense
the
Gospell
ordinances
to
other
subjects
then
Christ
himself
did
,
whom
they
were
to
follow
,
viz.
he
to
infants
,
and
they
onely
to
persons
past
infancy
?
Moreover
if
the
Apostles
did
lay
on
hands
at
years
,
though
Christ
in
infancy
▪
what
if
Christ
had
baptized
those
infants
in
infancy
also
?
are
we
more
tied
to
follow
his
example
in
that
,
then
in
the
dispensation
of
laying
on
of
hands
?
you
see
therefore
how
the
Doctor
though
he
borrows
his
friend
Mr.
Cottins
reading
,
and
reasons
out
of
antiquity
(
as
himself
saies
p.
86.
of
his
animadversions
)
to
make
good
a
shameful
assertion
,
and
argumentation
of
his
own
viz.
that
those
infants
which
were
then
brought
to
Christ
had
both
baptism
and
imposition
of
hands
,
and
even
therefore
baptism
before
,
because
imposition
of
hands
then
,
yet
makes
so
bold
with
it
for
all
that
,
as
flatly
to
contradict
not
himself
onely
,
but
Mr.
Cotton
also
,
whose
judgement
is
far
sounder
then
his
in
this
case
,
by
inferring
two
things
from
Mr.
Cot●ons
words
,
clean
contrary
both
to
Mr.
Cottons
own
opinion
(
for
he
professedly
denies
that
these
infants
had
so
much
as
baptism
)
and
to
the
true
consequence
of
his
words
also
(
for
Mr.
Cottons
words
directly
argue
that
both
re
v●ra
,
and
in
his
judgement
of
old
there
was
no
dispensing
the
ordinance
of
imposition
of
hands
at
all
on
infants
,
till
they
were
grown
up
to
years
.
How
little
therefore
the
Doctor
dese●ves
to
be
credited
in
his
consequences
a
fool
may
see
.
Neverthelesse
least
any
should
more
credit
and
cleave
to
Doctor
Holmes
his
odd
conceits
,
weo
saies
these
infants
had
both
baptism
and
imposition
of
hands
,
then
to
Mr.
Cottons
candid
concessions
,
and
plain
confessions
that
they
had
neither
;
I
le
add
a
little
to
evince
it
,
that
they
had
neither
baptism
nor
imposition
of
hands
in
any
such
sense
as
the
Doctor
dreams
on
from
Christ
at
that
time
at
all
.
First
,
that
they
were
not
baptized
I
argue
thus
.
If
they
were
baptized
,
then
t
was
either
before
they
were
brought
to
Christ
,
or
else
by
Christ
or
his
disciples
then
when
brought
to
him
.
But
neither
before
nor
then
.
Ergo
as
yet
not
at
all
.
If
you
say
they
had
baptism
before
they
were
brought
to
Christ
,
I
wonder
how
they
came
by
it
,
or
where
they
had
it
,
or
who
administred
it
,
sith
this
surely
was
their
first
appearance
before
Christ
and
his
disciples
,
and
how
any
else
but
they
could
do
it
ask
your selves
,
who
make
more
ado
then
needs
about
the
bare
administrators
of
baptism
as
if
they
must
needs
be
none
but
Ministers
in
orders
:
if
you
say
Iohn
Baptist
might
do
it
▪
my
no
is
better
then
your
yea
if
I
say
he
might
not
,
for
as
you
have
nothing
but
thought
to
ground
your
thoughts
on
that
he
did
baptiz●
any
infants
,
so
I
have
Iohns
one
deed
declaring
that
he
did
not
,
by
whom
no●●ou
nor
I
neuer
find
that
any
were
baptized
but
in
doing
of
that
,
which
infants
cannot
do
viz.
confessing
their
sins
.
Yet
of
the
two
this
seems
rather
to
be
Dr.
Holmes's
fancy
,
that
they
had
been
baptized
before
they
were
brought
thither
,
for
p.
61
,
they
are
supposed
here
saith
he
,
to
have
been
before
baptized
,
because
they
were
brought
to
this
higher
addition
,
of
imposition
of
hands
,
and
blessing
.
If
you
say
they
were
then
baptized
when
brought
,
it
must
be
either
by
Christ
or
his
disciples
,
but
neither
by
him
nor
them
,
Ergo
not
at
all
at
that
time
.
First
not
by
Christ
,
for
he
baptized
not
all
with
his
own
hands
,
onely
he
is
said
to
baptize
because
his
disciples
did
it
by
order
and
commission
from
him
Iohn
3.22.23
.
with
Iohn
4.12
.
Secondly
,
nor
were
they
brought
to
him
for
any
such
end
as
that
he
should
baptize
them
,
but
that
he
should
touch
them
and
pray
,
which
so
soon
as
he
had
done
,
he
went
his
way
.
Secondly
not
by
his
discipl●s
,
for
they
were
not
brought
to
them
,
but
to
him
,
and
if
you
say
it
seems
they
came
to
them
first
,
because
they
blam'd
those
that
brought
them
,
I
say
that
argues
plainly
that
they
were
not
brought
to
be
baptized
,
for
if
they
had
,
and
had
bin
also
the
true
,
lawful
,
wonted
,
and
known
subjects
of
baptism
to
the
disciples
(
as
they
must
have
been
ere
this
time
,
if
either
Iohn
or
themselves
had
used
to
baptize
infants
among
the
rest
)
they
could
not
have
been
so
ignorant
and
forgetful
of
,
or
carnally
contradictory
to
their
own
and
Iohns
orders
,
and
wonted
fashion
,
as
so
frowardly
to
find
fault
with
,
and
forbid
their
coming
to
be
baptized
now
,
but
would
have
rejoiced
in
,
rather
then
reproved
their
forwardness●
in
it
,
for
t
is
most
certain
that
they
had
been
not
onely
spectators
of
Iohns
Baptism
,
but
dispensers
of
baptism
themselves
also
long
enough
before
this
time
,
to
have
been
instructed
in
the
true
subject
of
it
,
for
the
bringing
of
those
infants
was
after
Iohn
was
beheaded
,
but
Christ
by
his
disciples
had
baptized
in
Iudea
before
Iohn
was
in
prison
,
and
whilest
Iohn
was
yet
himself
baptizing
in
Euon
;
yea
and
had
made
,
and
baptized
more
disciples
than
Iohn
.
Besides
the
ground
of
their
rebuke
of
those
that
came
with
little
children
was
no
doubt
their
care
,
and
loathness
to
have
Christ
too
much
prest
,
in
which
case
they
sometimes
rebuked
others
,
when
they
throngd
upon
him
so
fast
for
healing
,
that
they
had
no
leasure
so
much
as
to
eat
bread
.
Secondly
,
that
they
came
not
now
under
Imposition
of
hands
in
that
sense
the
Dr
treats
on
,
is
most
evident
.
First
,
by
the
Drs
own
quotations
of
Mr
Calvins
,
and
Mr
Cottons
readings
concerning
the
practise
of
the
first
times
;
for
so
far
are
they
from
clearing
such
a
thing
,
as
he
alledges
them
for
,
that
they
clear
the
clean
contrary
,
the
subjects
of
that
imposition
of
hands
,
they
speak
of
,
being
only
professors
of
the
faith
,
and
not
infants
;
yea
how
doth
D
Holmes
belabor
himself
to
prove
it
,
that
those
to
whom
the
primitive
Churches
dispeased
Imposition
of
hands
were
persons
grown
to
years
,
more
then
doth
his
cause
good
,
and
more
then
any
wise
man
puts
him
to
by
the
denial
of
it
,
but
those
that
were
brought
to
Christ
for
it
here
spoken
of
none
other
then
very
infants
in
their
nonage
.
Secondly
in
that
this
ordinance
of
laying
on
of
hands
was
not
likely
yet
in
use
and
being
in
this
prae-primitive-period
,
wherein
Christ
laid
his
hands
on
these
infants
;
the
ends
in
order
whereunto
it
was
enjoined
,
and
practised
when
it
was
,
being
such
as
in
this
juncture
,
not
only
infants
,
but
also
the
very
disciples
themselves
were
uncapable
of
viz.
(
as
the
Doctors
own
quotations
truly
shew
)
perfect
and
full
fruition
of
,
confirmation
in
Church
state
,
Gospel
Church
liberties
,
Church-fellowships
in
all
Church
ordinances
,
viz.
the
Supper
,
and
suppications
,
and
also
the
receiving
of
the
holy
spirit
,
none
of
all
which
were
yet
given
to
any
,
in
such
wise
as
afterwards
they
were
,
no
not
to
the
Disciples
till
either
just
before
(
as
the
Supper
)
or
else
after
Christ
was
crucified
:
for
howbeit
matter
for
the
Gospel
Church
,
and
fellowship
was
fitting
,
preparing
and
gathering
in
by
preaching
and
baptizing
even
from
Iohn
,
who
began
the
Gospel
two
or
three
years
before
that
,
and
the
Gospel
Church
was
as
it
were
in
a
certain
Chaos
,
or
Congeries
of
matter
not
yet
digested
into
its
perfect
form
,
somewhile
before
the
Jews
Church
was
ended
in
Christ
death
,
yet
it
came
not
to
have
its
own
formall
constitution
,
in
point
of
visible
order
,
posture
,
fellowship
,
government
,
officers
,
discipline
,
endowments
with
the
spirit
,
whereby
they
might
be
built
up
an
habitation
of
God
,
and
ordinance
of
laying
on
of
hands
in
prayer
,
specially
relating
thereunto
,
till
after
Christ
crucified
,
and
ascended
,
the
holy
spirit
being
not
yet
come
,
because
Jesus
not
yet
glorified
.
Thirdly
they
came
not
for
this
but
for
another
kind
of
Imposition
of
hand●
,
which
is
otherwise
called
touching
,
which
who
ever
had
from
him
were
(
in
case
of
diseases
)
made
whole
.
They
came
surely
for
that
laying
on
of
hands
which
Dr
Holmes
himself
speaks
of
p.
57.
out
of
Hophman
;
viz.
a
laying
on
in
order
to
healing
,
for
which
healing
,
by
a
touch
of
him
,
many
men
,
women
and
children
came
,
or
else
were
brought
to
Christ
,
while
others
that
were
well
came
to
hear
him
Mark
5.27.28.29.30
.
Luke
6.17.18.19
.
Mat.
14.13.14.34.35.36
.
This
Imposition
of
hands
therefore
that
these
infants
had
was
not
that
which
persons
,
when
past
infancy
only
,
had
in
the
Churches
after
,
and
for
Dr
Holmes
to
say
the
Apostles
and
ancient
Churches
confirmed
persons
by
prayer
,
and
laying
on
of
hands
,
when
they
were
past
infancy
,
and
not
in
it
,
therefore
surely
Christ
to
the
same
intent
and
purpose
laid
hands
on
these
in
infancy
,
is
equally
absurd
as
to
argue
thus
,
viz.
the
Apostles
and
primitive
times
practised
baptism
to
men
and
women
onely
confessing
sin
,
and
professing
faith
,
therefore
it
is
most
fitting
,
and
likely
now
to
be
the
will
of
Christ
,
that
persons
should
be
sprinkled
in
their
nonage
:
so
brittle
are
all
the
bottoms
you
yet
build
on
,
but
to
proceed
.
Disputation
.
Know
ye
not
that
the
spirit
of
God
is
in
you
except
ye
be
reprobates
,
and
they
dare
not
say
that
little
children
are
all
reprobates
.
Also
Review
page
16.
They
are
not
Reprobates
,
Therefore
Christ
is
in
them
.
Disproof
.
Nor
do
we
say
that
little
children
are
all
reprobates
,
nor
durst
you
say
that
any
of
them
are
reprobates
,
if
meer
blindness
did
not
embolden
you
thereunto
:
for
the
truth
is
consider
them
yet
living
in
the
capacity
of
infants
,
and
so
though
in
foro
Dei
,
&
in
esse
intentionali
,
&
conditionali
,
i.
e.
with
God
,
who
calleth
things
that
yet
are
not
as
though
they
were
,
and
foresees
both
what
they
will
do
,
and
what
he
accordingly
will
do
with
them
hereafter
,
they
are
already
known
to
be
either
of
one
sort
or
the
other
,
yet
in
foro
hominum
,
and
in
esse
actuali
,
i.
e.
actually
,
and
in
the
sight
of
men
they
are
(
finally
)
neither
reprobated
nor
elected
till
they
finally
receive
Christ
,
or
reject
him
.
yea
I
wish
you
were
all
but
as
sure
to
be
saved
,
as
it
is
sure
that
none
are
(
quoad
nos
)
rejected
,
or
devoted
in
the
word
,
which
is
the
coppy
of
Gods
decree
,
to
eternal
damnation
,
but
upon
account
of
their
own
actual
transgression
,
and
as
t
is
sure
that
none
at
all
of
them
that
dy
in
infancy
,
and
no
more
of
those
that
live
to
years
also
are
damned
,
〈◊〉
such
as
finally
put
salvation
away
from
them
,
and
so
judge
themselves
most
worthy
of
the
other
;
for
though
of
Iacob
and
Esau
they
being
yet
unborn
,
neither
having
done
any
good
or
evil
,
it
was
foretold
by
God
,
who
foresaw
what
good
and
evil
they
would
do
in
time
;
and
what
he
thereupon
would
do
unto
them
,
that
the
Elder
should
serve
the
younger
,
yet
this
was
foretold
of
,
and
fulfilled
in
their
posterity
,
and
not
their
persons
,
for
though
Edom
served
Israel
,
yet
Esau
in
person
served
not
Iacob
,
but
Iacob
rather
bowed
before
him
,
and
as
for
that
viz.
Iacob
have
I
loved
,
Esau
have
I
hated
,
which
you
wot
was
spoken
of
them
as
from
the
womb
,
you
shall
find
if
you
look
again
,
that
it
was
not
spoken
of
their
persons
,
but
their
posterity
;
nor
yet
secondly
of
those
without
respect
to
Edoms
wickedness
above
the
other
;
much
less
thirdly
before
Iacob
and
Esau
was
born
,
and
had
acted
good
or
evil
,
but
so
long
after
Iacob
and
Esau
were
born
,
and
had
done
good
and
evil
,
that
they
were
also
ere
that
time
,
when
this
was
spoken
,
Mal.
1.
many
years
since
dead
and
rotten
,
but
this
would
lead
me
into
another
controversie
,
of
as
large
extent
and
consequence
as
this
in
hand
,
and
therfore
I
will
wave
it
here
,
yet
not
so
as
to
decline
the
discourse
of
it
with
you
,
upon
occasion
,
any
more
then
of
the
other
;
well
then
that
they
are
not
all
Reprobat●s
it
is
asserted
by
you
and
us
too
,
but
what
is
this
at
all
to
your
purpose
?
For
First
,
is
there
no
Medium
between
being
a
reprobate
,
and
a
present
having
the
holy
spirit
?
there
were
twelve
Disciples
at
Ephesus
,
which
had
not
so
much
as
heard
of
the
holy
spirit
,
so
far
were
they
from
having
it
yet
,
yet
dare
you
say
they
were
all
reprobates
?
there
were
many
men
and
women
that
believed
the
things
spoken
by
Philip
pertaining
to
the
Kingdome
,
upon
which
the
holy
spirit
had
not
yet
fallen
,
were
they
all
reprobates
,
because
they
had
not
yet
received
it
?
or
those
thousands
Peter
promised
the
holy
spirit
to
,
were
they
all
reprobates
,
because
they
yet
had
it
not
,
when
he
spake
to
them
?
yea
millions
of
men
ly
yet
in
wickedness
,
and
so
far
from
having
,
that
at
present
they
rather
scoff
at
the
holy
spirit
,
yet
dare
you
not
say
they
are
all
reprobates
;
for
some
of
them
may
turn
at
Christs
reproof
(
for
ought
you
know
)
therefore
what
consequence
is
there
from
not
being
reprobates
,
to
a
present
possession
of
the
holy
spirit
?
Secondly
,
do
you
know
so
precisely
which
infants
are
Elect
,
and
which
Reprobate
,
as
to
take
upon
you
to
distinguish
them
by
baptism
?
or
are
all
infants
of
unbelievers
reprobate
,
so
that
you
may
accordingly
denominate
them
for
such
by
whole
sale
as
you
do
?
Do
not
the
infants
of
unbelievers
very
often
prove
believers
,
and
so
elect
,
and
precious
?
and
as
ordinarily
believers
infants
(
when
they
come
to
years
I
mean
)
prove
reprobates
?
were
not
Asa
the
son
of
wicked
Abia
,
and
Iosias
of
wicked
Ammon
elected
both
,
when
Ishmael
and
Esau
the
sons
of
Abraham
and
Isaac
themselves
were
in
Scripture
(
secundum
te
o
Accountant
p.
13.
)
both
branded
for
reprobates
?
Lastly
,
to
the
plain
perverture
of
the
words
of
the
the
text
,
you
quote
to
your
own
ends
,
instead
of
Iesus
Christ
,
between
whose
and
the
spirits
being
in
men
there
is
no
small
difference
(
for
Christ
may
be
in
us
by
faith
(
I
mean
we
may
be
in
the
faith
)
when
yet
he
is
not
in
us
by
his
spirit
,
I
mean
before
the
spirit
is
yet
given
,
witness
all
the
disciples
that
believed
,
and
were
baptized
with
water
,
some
while
before
Christ
gave
them
the
holy
spirit
,
Act.
8.
Act.
19.
)
instead
of
Christ
I
say
you
insert
the
spirit
of
God
:
you
also
wholly
pervert
the
sence
of
the
Apostle
in
that
place
2
Cor.
13.5
.
who
speaks
it
not
to
infants
,
nor
of
them
neither
,
but
of
persons
that
could
both
know
and
prove
,
and
examine
their
own
selves
,
of
all
which
infants
,
were
uncapable
by
your
own
confession
;
he
wrote
it
of
them
to
whom
he
wrote
it
,
and
so
indeed
,
though
you
are
slow
of
heart
to
consider
it
,
the
who●●
Gospel
was
written
,
viz.
de
adultis
,
&
adul●orum
officiis
,
of
grown
person
whether
parents
or
children
,
and
their
duties
,
but
not
for
the
use
of
infants
in
●●fancie
at
all
.
In
the
next
place
upon
occasion
of
my
denial
that
it
can
be
made
appear
that
infants
have
the
holy
spirit
to
the
making
of
them
subjects
of
baptism
you
argue
it
on
thus
.
Disputation
.
The
report
of
Scripture
concerning
them
,
and
the
necessary
consequences
of
the
former
Arguments
,
do
make
it
more
plainly
appear
to
any
one
that
will
not
deny
Scripture
and
reason
,
then
the
Profession
of
any
particular
person
,
who
perhaps
may
be
an
hypocrite
(
as
Symon
Magus
)
can
make
it
appear
of
himself
Gods
testimony
being
to
be
preferred
before
mans
.
Disproof
.
Here
is
one
of
the
most
prodigious
pieces
of
absurditie
,
and
contradiction
of
your
selves
,
as
you
speak
in
other
places
,
that
was
ever
discerned
to
pass
from
men
that
cried
out
so
loud
(
as
you
do
)
for
libertie
to
reason
logically
since
the
art
of
Logick
was
found
out
.
In
that
you
here
call
the
consequences
of
all
your
former
Arguments
necessary
consequences
,
which
is
as
much
as
to
say
such
as
conclude
the
thing
in
hand
,
i.
e.
that
infants
have
the
holy
spirit
necessarily
,
universally
,
and
inf●llibly
,
for
that
,
and
no
other
(
were
you
so
well
skilled
in
Logick
as
you
would
seem
to
be
)
is
a
necessary
consequence
,
which
proves
the
matter
concluded
certainly
so
to
be
yea
certo
ità
esse
,
nec
alitèr
se
habere
posse
:
a
necessary
consequence
is
when
there
is
tam
necessarius
nexus
,
&
indissolubilis
dependentia
&c.
such
infallible
dependence
between
the
subject
,
and
the
praedicate
,
that
the
conclusion
must
be
universally
and
perpetually
true
,
whereas
your
conclusion
,
which
is
this
,
viz.
That
little
Children
have
the
holy
spirit
,
as
it
followes
not
so
much
as
probably
nor
possibly
from
all
that
you
have
here
premised
toward
the
proof
on
it
,
witness
all
the
Disproof
made
of
your
Disputation
hitherto
,
so
much
less
doth
it
follow
from
them
necessarily
to
be
true
,
for
then
it
must
be
at
least
truly
denominated
de
omni
,
i.
e.
universally
true
concerning
all
little
children
,
that
they
have
the
ho-spirit
,
de
omni
being
the
very
lowest
degree
of
necessity
:
but
this
for
shame
you
cannot
say
,
that
all
little
children
of
every
sort
have
holy
spirit
,
no
nor
yet
so
much
as
all
of
that
sort
of
whom
you
so
peculiarly
assert
it
,
viz.
the
little
children
of
believers
,
among
whom
,
when
they
are
at
years
,
there
are
as
many
destitute
of
the
holy
spirit
as
are
indued
with
it
And
in
further
evidence
hereof
that
it
follows
not
necessarily
from
any
thing
you
have
said
that
those
little
infants
you
sprinkle
have
the
holy
spirit
,
I
appeal
from
your selves
to
your
very
selves
,
for
howbeit
you
here
affirm
(
as
also
p.
16.
)
inch
a
necessity
in
the
consequences
whence
you
conclude
that
infants
of
believers
have
faith
and
the
holy
spirit
,
yet
to
the
utter
confutation
of
your
selves
herein
,
you
elsewhere
confesse
that
at
the
best
your
proof
can
be
no
more
then
probable
viz.
p.
18
▪
where
you
write
concerning
the
infants
of
Christian
parents
having
faith
and
the
spirit
,
as
if
notwithstanding
all
that
was
said
before
to
prove
the
certainty
of
it
,
you
could
not
now
tell
well
what
to
say
to
it
,
for
as
in
p.
16.
you
acknowledged
that
all
infants
have
it
not
,
so
these
are
your
own
words
p.
18.
viz.
the
spirit
is
not
bound
to
work
it
in
all
the
children
of
Christian
parents
,
nor
barr'd
from
working
it
in
any
of
the
children
of
infidels
,
so
that
no
judgement
of
science
can
be
passed
till
the
acts
themselves
be
seen
and
examined
for
a
posteriori
onely
(
and
yet
by
the
way
be
it
known
unto
you
that
every
necessary
consequence
demonstrates
a
priori
)
[
q
](A39566-e85830-b)
q
Demonstratio
est
ex
prioribus
,
notioribus
,
et
causis
.
the
discovery
of
habits
it
made
:
that
unlesse
it
could
be
certainly
presumed
what
children
have
the
habit
,
what
have
not
,
for
the
working
of
the
spirit
is
not
known
to
us
,
he
is
not
bound
nor
yet
bard
,
there
can
be
no
conclusion
made
.
In
which
words
see
how
plainly
you
acknowledge
that
no
conclusion
can
be
made
of
it
,
that
infants
of
Christians
have
the
habit
of
faith
,
i.
e.
it
is
a
thing
that
doth
not
necessarily
follow
,
and
cannot
appear
in
infancy
at
all
,
nor
be
certainly
presumed
,
whether
they
have
or
have
it
not
,
till
they
come
to
years
,
and
be
seen
to
act
,
so
that
then
it
may
be
known
by
your
own
confession
,
and
yet
in
this
place
I
am
now
in
hand
with
you
say
no
more
nor
lesse
,
but
in
effect
the
clean
contrary
,
as
also
p.
16.
where
you
seem
to
wonder
almost
,
and
fault
the
difficulty
in
mens
understandings
that
there
are
at
all
any
doubts
in
them
about
their
having
it
,
avouching
that
the
Scriptures
by
necessary
consequences
confirme
the
thing
viz.
that
they
have
it
,
That
the
report
of
Scripture
concerning
little
children
,
and
the
necessary
consequences
of
the
former
arguments
do
make
it
appear
,
yea
plainly
,
yea
more
plainly
then
the
profession
of
any
particular
person
at
years
can
make
it
appear
of
himself
.
O
Earth
,
Earth
,
hear
the
reasonlesse
round
abouts
of
these
Logicians
,
they
tell
us
in
one
place
,
that
it
is
to
be
concluded
by
no
lesse
then
necessary
consequences
,
that
believers
infants
(
for
of
such
onely
they
assert
it
)
have
faith
and
the
holy
spirit
:
by
and
by
(
to
go
round
again
)
they
tell
us
that
it
cannot
be
certainly
presumed
what
children
have
it
,
what
have
not
,
that
the
working
of
the
spirit
is
not
known
to
us
,
he
is
not
bound
to
work
it
in
all
the
children
of
Christian
parents
,
nor
barr'd
from
working
it
,
in
any
of
the
children
of
Infidels
,
so
that
there
can
be
no
conclusion
made
:
in
one
place
they
tell
us
that
no
judgement
of
science
,
concerning
these
or
those
infants
having
the
holy
spirit
and
faith
,
can
be
passed
in
their
infancy
,
till
the
acts
themselves
be
seen
and
examined
i.
e.
till
they
come
to
years
,
and
shew
forth
some
fruits
,
and
it
appear
by
some
acts
and
professions
of
it
,
for
a
posteriore
onely
the
discovery
or
habits
is
made
:
but
elsewhere
(
to
go
round
again
)
they
tell
us
that
it
doth
more
plainly
appear
concerning
believers
infants
in
their
infancy
,
that
they
have
faith
and
the
holy
spirit
to
any
one
,
that
will
not
deny
Scripture
and
reason
,
then
the
profession
of
any
particular
person
at
years
admitted
to
baptism
,
can
make
it
appear
of
himself
,
as
if
it
could
not
half
so
well
appear
a
posteriore
when
we
are
at
years
and
capable
to
profess
and
act
faith
,
and
shew
forth
the
fruits
of
the
spirit
,
whether
we
have
faith
and
the
spirit
yea
or
no
;
as
it
may
do
a
priori
i.
e.
in
infancy
,
before
any
act
of
faith
or
fruit
of
the
spirit
can
be
discovered
,
seen
or
examined
.
Moreover
(
to
animadvert
this
present
passage
of
yours
yet
a
little
further
)
wheras
you
say
here
,
that
the
report
of
Scripture
concerning
little
infants
,
which
is
Gods
testimony
,
and
to
be
preferred
before
mans
,
doth
more
plainly
prove
it
that
infants
have
faith
and
the
holy
spirit
then
any
particular
mans
testimony
doth
prove
it
concerning
himself
,
I
answer
,
first
by
denying
that
God
in
Scripture
gives
any
such
testimony
at
all
concerning
little
infants
litterally
taken
,
that
they
have
faith
and
the
holy
spirit
.
Secondly
,
if
that
phrase
Mat.
18.6
.
viz.
these
little
ones
which
believe
in
me
could
have
any
such
construction
as
of
little
infants
litterally
,
yet
I
deny
that
he
speaks
of
them
any
otherwise
then
by
a
Prosopeiâ
as
I
said
before
.
Thirdly
,
if
it
were
to
be
proved
(
as
it
never
can
be
)
that
he
speaks
there
of
infants
,
and
not
figuratively
neither
,
but
plainly
and
properly
,
yet
t
is
most
plain
that
he
speaks
but
indifinitely
,
not
particularly
of
one
infant
more
then
another
,
or
of
Christians
infants
more
then
of
infidels
,
so
as
that
you
can
thereupon
take
on
you
(
as
you
daily
do
)
to
distinguish
which
have
the
spirit
which
have
not
,
and
accordingly
to
admit
these
to
baptism
,
and
debar
those
,
yea
you
your selves
do
ore
and
ore
express
it
p.
5.6
.
that
what
the
Scripture
declares
Infants
to
be
,
it
declares
them
so
to
be
in
generall
,
specially
while
any
particulars
of
them
have
not
yet
barrd
themselves
by
actual
sin
,
or
deserv'd
to
be
exempted
from
what
the
Scripture
hath
in
general
declared
them
to
be
:
so
that
all
this
that
you
have
brought
thus
far
hath
not
the
weight
of
a
feather
,
to
warrant
your
good
opinion
of
one
infant
above
another
,
and
your
practise
of
baptism
to
this
or
that
particular
infant
(
suppose
a
believers
)
rather
then
an
unbelievers
.
It
would
be
no
plain
but
a
muddy
,
totter'd
confus'd
implicit
shufling
kind
of
argumentation
for
me
,
if
I
were
to
give
account
why
I
baptize
this
or
that
particular
man
or
woman
,
and
not
others
to
argue
thus
indifinitly
(
as
you
do
all
along
)
viz.
No
man
may
forbid
them
to
be
baptized
that
believe
and
have
the
spirit
.
But
the
Scripture
declares
that
men
and
women
may
believe
,
and
have
the
spirit
.
Ergo
men
and
women
must
be
baptized
.
If
I
should
(
I
say
)
go
on
thus
in
generals
onely
not
making
it
appear
,
that
ther
s
any
faith
at
all
in
these
individuals
whom
I
baptize
,
more
then
in
others
,
I
should
take
him
for
little
better
then
a
fool
,
who
should
take
me
for
a
wise
man
in
so
arguing
,
yet
so
and
no
otherwise
do
you
argue
,
whilst
when
we
put
you
to
prove
that
those
infants
whom
you
baptize
have
title
to
it
,
in
contradistinction
to
heathens
infants
,
whose
right
to
baptism
you
deny
,
you
give
us
your
account
in
these
indeterminate
terms
viz.
Those
that
have
faith
and
the
holy
spirit
may
be
baptized
.
But
the
Scripture
testifies
that
little
children
have
faith
&c.
Ergo
little
children
may
be
baptized
.
I
say
what
a
bald
way
of
arguing
is
this
?
wherein
you
conclude
no
more
concerning
the
particular
infants
,
whose
right
to
baptism
we
put
you
to
plead
,
while
you
shut
out
other
,
then
concerning
those
very
infants
also
whom
you
so
shut
out
.
This
is
just
as
silly
as
if
you
being
put
to
prove
your
own
particular
salvation
before
Iudas's
should
do
it
thus
viz.
Such
as
believe
shall
be
saved
;
But
men
believe
.
Ergo
men
shall
be
saved
.
Without
making
any
proof
of
your
own
faith
in
particular
,
whose
salvation
you
would
so
prove
above
his
,
whereas
you
should
of
right
argue
onward
from
the
Major
thus
viz.
We
believe
,
and
Iudas
did
not
.
Ergo
we
shall
be
saved
and
not
he
.
And
so
had
you
dealt
down
rightly
,
and
plaid
above
board
in
your
Disputation
,
sith
believers
infants
in
particular
is
the
subject
in
hand
between
us
,
you
should
have
spoken
plainly
thus
,
viz.
All
and
only
those
infants
that
believe
are
to
be
baptized
.
But
all
the
infants
of
believing
parents
,
and
those
infants
onely
believe
.
Ergo
all
and
onely
those
infants
are
to
be
baptized
.
But
you
know
of
your
own
selves
this
would
be
too
broad
a
discoverie
,
the
Minor
being
so
apparently
false
,
that
you
cannot
hide
your
halting
by
it
from
the
view
of
the
very
vulgar
,
if
you
should
so
express
it
:
for
he
that
hath
but
half
an
eie
may
see
,
that
as
there
is
no
more
faith
to
be
seen
,
so
the
Scripture
declares
no
more
faith
to
be
in
believers
infants
,
than
in
the
infants
of
unbelievers
;
or
if
you
will
needs
have
the
Minor
in
such
general
and
indefinite
terms
,
yet
at
least
grant
us
a
fair
Conclusion
concerning
those
particular
infants
you
dispute
aboue
,
no
less
than
that
can
amount
to
so
much
as
ingenuity
,
and
then
it
must
run
thus
,
viz.
Those
that
believe
and
have
the
holy
spirit
and
so
right
to
the
Kingdom
of
heaven
are
to
be
baptized
.
But
the
Scripture
doth
in
general
declare
little
children
to
be
such
as
believe
,
have
the
spirit
and
right
to
the
Kingdome
.
Ergo
,
the
infants
of
Believers
,
and
these
infants
onely
are
to
be
baptized
.
But
then
you
cannot
so
well
shrowd
your
shuffling
from
any
observant
eie
,
it
being
equally
absurd
to
argue
to
universals
from
meer
particulars
,
and
to
some
particulars
only
from
universals
,
or
to
these
individuals
from
indefinite
declarations
,
and
verily
take
your
Minor
term
little
children
,
which
you
so
frequently
Syllogize
by
indiscrimination
not
expressing
what
little
children
,
or
else
indefinitely
and
more
restrictively
for
some
only
,
not
naming
which
,
it
s
equally
ridiculous
to
argue
thus
,
viz.
The
Scripture
gives
good
report
of
little
infants
in
general
.
Therefore
believers
infants
only
have
faith
and
the
holy
spirit
,
and
thereby
right
to
baptism
,
and
not
any
other
infants
▪
Or
thus
,
The
Scripture
speaks
well
of
little
infants
indefinitely
,
i.
e.
of
some
at
least
(
though
not
all
,
and
we
know
not
which
)
as
having
faith
,
the
spirit
and
right
to
baptism
.
Therefore
undoubtedly
these
little
infants
whom
we
baptize
are
well
spoken
of
in
that
kind
and
must
be
baptized
.
As
t
is
to
argue
thus
,
The
Scripture
declares
that
John
Baptist
had
the
holy
spirit
.
Eego
all
the
infants
of
believing
parents
must
be
supposed
to
have
it
in
infancy
and
may
thereupon
be
baptized
.
Yet
these
are
but
as
it
were
the
several
streins
which
you
dispute
in
,
which
put
all
together
into
a
bag
,
and
shuffle
as
much
as
you
will
that
which
comes
out
first
wil
be
a
sensless
non
sequitur
,
do
what
you
can
.
But
you
offer
concerning
this
&
that
particular
infant
,
viz.
a
believers
,
of
whom
I
denied
that
if
it
were
brought
unto
you
together
with
a
heathens
,
the
spirit
could
more
appear
to
you
to
be
in
it
than
in
the
other
,
you
offer
I
say
to
make
it
appear
that
that
infant
should
appear
to
have
the
holy
spirit
above
the
other
;
for
that
was
indeed
the
business
I
then
put
you
to
prove
,
and
this
you
do
as
well
as
those
may
be
said
to
do
,
who
by
mending
make
their
mater
worse
than
t
was
before
,
whisest
there
is
not
a
tittle
to
be
found
in
your
Argument
,
which
doth
not
as
fully
prove
the
holy
spirit
to
be
in
all
infants
,
as
in
any
at
all
:
on
this
wise
it
runs
.
Disputation
.
Da
That
which
to
doubt
of
is
breach
of
Christian
charity
doth
sufficiently
appear
.
ri
But
to
doubt
these
little
children
have
the
holy
Ghost
is
a
breach
of
Christian
charity
i
Ergo
that
these
little
children
have
the
Holy
Ghost
,
doth
sufficiently
appear
.
The
Minor
is
proved
thus
.
To
doubt
that
these
little
children
are
such
as
the
Scripture
in
generall
hath
declared
them
to
be
,
and
that
they
have
right
to
the
kingdome
of
heaven
&c.
is
a
breach
of
Christian
charity
,
whose
rule
is
,
Praesumere
unumquenque
bonum
,
nisi
constet
de
malo
;
the
Apostle
saying
1
Cor.
13.3.5
.
it
thinketh
no
evil
,
charity
believeth
all
things
;
especially
since
it
cannot
appear
that
those
have
by
any
actuall
sin
bard
themselves
or
deserved
to
be
exempted
from
the
general
state
of
litle
infants
declared
in
Scriptur●s
.
Ergo
,
To
doubt
that
they
have
the
Holy
Ghost
is
a
breach
of
Christian
charity
.
Disproof
.
Besides
the
falsity
of
both
the
premises
,
there
's
no
more
at
all
concluded
from
them
concerning
any
one
infant
,
then
might
(
if
they
were
true
indeed
)
be
as
truly
concluded
from
them
concerning
all
.
First
O
the
rottenness
and
infirmitie
of
the
Major
!
it
is
most
manifestly
fals
,
for
there
are
many
things
,
which
to
doub●
of
may
be
a
breach
of
Christian
charity
,
which
yet
do
not
at
present
sufficiently
appear
.
To
doubt
that
this
or
that
particular
infant
will
hereafter
live
holily
,
and
imbrace
the
Gospel
,
may
be
a
breach
of
Christian
Charity
,
whose
rule
is
ever
to
hope
the
best
,
till
it
sees
the
contrary
,
and
yet
that
this
or
that
particular
infant
will
live
holily
and
imbrace
the
Gospel
when
he
comes
to
age
,
doth
not
yet
so
sufficiently
appear
,
but
that
(
as
more
plainly
as
things
appear
with
you
in
infancie
then
at
age
by
particular
profession
)
it
may
more
sufficiently
appear
when
they
are
grown
up
,
yea
till
then
it
appeareth
not
at
all
.
The
Minor
also
is
false
,
for
to
doubt
that
this
or
that
infant
hath
at
present
the
holy
spirit
is
no
breach
of
Christian
charity
at
all
;
sith
(
what
hopes
soever
we
may
have
of
them
as
to
the
future
)
yet
at
present
there
is
no
evidence
that
they
have
it
,
nor
yet
any
promise
at
all
that
it
shall
be
given
to
them
in
infancy
,
nor
at
years
neither
till
they
believe
and
obey
the
Gospel
:
and
as
there
is
no
promise
of
it
to
them
in
infancie
,
so
in
meer
infancy
there
is
no
such
use
of
it
to
them
,
as
t
is
promised
to
be
of
unto
believers
;
neither
doth
it
either
quicken
,
inlighten
,
convince
,
convert
,
comfort
,
or
any
other
way
officiate
as
a
seal
of
redemption
,
and
remission
of
sins
to
such
as
have
no
sins
as
yet
to
be
remitted
.
Secondly
,
if
both
these
premises
were
as
true
as
you
suppose
them
,
yet
would
it
follow
no
more
from
them
,
nor
from
all
you
say
toward
the
proof
of
either
of
them
that
believers
infants
have
the
holy
spirit
,
then
it
would
that
unbel●evers
infants
have
it
:
in
the
evincing
of
which
I
shall
only
transcribe
your
Syllogism
,
and
proof
of
the
Minor
,
and
instead
of
your
term
these
little
children
,
write
little
children
of
infidels
,
and
so
leave
you
,
and
all
the
world
to
judge
,
whether
your
own
Argument
doth
not
as
clearly
conclude
unbelievers
infants
to
have
the
holy
spirit
,
as
the
infants
of
believers
,
and
so
consequently
that
all
have
it
if
any
at
all
as
well
as
some
.
That
which
to
doubt
of
is
a
breach
of
Christian
charity
doth
sufficiently
appear
.
But
to
doubt
that
little
children
of
infidels
have
the
holy
Ghost
is
a
breach
of
christian
charity
.
Ergo
that
little
children
of
infidels
have
the
holy
Ghost
doth
sufficiently
appear
.
The
Minor
is
thus
proved
.
To
doubt
that
little
children
of
infidels
are
such
as
che
Scripture
in
generall
hath
declared
them
to
be
,
and
that
they
have
right
to
the
kingdome
of
heaven
,
&c.
is
a
breach
of
Christian
Charity
,
whose
rule
is
presumere
unumquemque
bonum
,
nisi
constet
de
malo
,
The
Apostle
saying
in
1
Cor.
13.3.5
.
it
thinketh
no
evil
,
Charity
believeth
all
things
,
it
hopeth
all
things
;
especially
since
it
cannot
appear
,
that
the
little
children
of
infidels
have
by
any
actual
sin
bard
themselves
,
or
deserved
any
more
then
others
to
be
exempted
from
the
General
state
of
little
children
declared
in
Scripture
.
Ergo
to
doubt
that
little
children
of
infidels
have
the
holy
Ghost
,
is
a
breach
of
Christian
Charity
.
In
which
though
both
propositions
be
flatly
false
,
yet
I
call
heaven
and
earth
to
witness
whether
all
that
you
bring
in
proof
of
the
Minor
do
not
prove
it
as
much
breach
of
Christian
charity
to
doubt
that
any
infants
,
as
t
is
to
doubt
that
believers
infants
have
the
holy
spirit
,
one
infant
having
no
more
deserved
ill
by
actual
sin
then
another
.
Thus
all
that
ever
you
have
done
hitherto
is
utterly
undone
,
for
the
Argument
you
began
upon
,
and
the
basis
of
your
building
is
,
that
believers
infants
(
for
their
baptism
only
you
plead
,
denying
the
baptism
of
other
infants
,
as
well
as
we
)
have
the
holy
spirit
,
this
upon
denial
of
any
sufficience
in
all
your
former
proofs
to
make
it
appear
,
is
at
last
undertaken
by
you
to
be
made
sufficiently
appear
in
this
last
Syllogism
;
which
if
it
do
not
make
it
as
sufficiently
appear
concerning
unbelievers
infants
(
considering
your
own
matter
used
to
prove
the
Minor
)
as
concerning
the
other
,
then
my
candle
is
quite
gone
out
,
but
if
it
do
then
surely
the
very
light
that
is
in
you
is
utter
darkness
.
In
the
next
place
,
you
dispute
upon
us
by
way
of
Question
and
Interogation
,
thus
,
Disputation
.
1.
How
do
those
men
and
women
that
are
baptized
at
years
make
it
appear
to
those
that
baptize
them
,
that
they
have
faith
and
the
holy
spirit
?
If
it
be
answered
by
their
profession
.
3.
Whether
their
profession
,
since
it
is
possible
they
may
lie
,
can
make
it
appear
infallibly
?
If
it
be
answered
no.
3.
What
judgement
then
can
they
that
baptize
them
passe
upon
them
to
be
the
subjects
of
baptism
(
as
they
call
them
)
whether
any
other
than
that
of
charity
?
If
it
be
answered
that
of
charity
.
T
is
replyed
,
then
let
them
passe
the
same
judgement
upon
those
little
infants
of
whom
in
general
the
Scripture
hath
given
so
good
a
report
,
and
against
whom
in
particular
no
exception
can
be
raised
,
and
the
controversie
between
us
is
at
an
end
.
Disproof
.
First
whereas
you
quere
how
those
we
baptize
make
it
appear
that
they
have
the
holy
spirit
before
we
baptize
them
.
I
answer
I
know
no
necessity
of
making
ir
appear
that
persons
have
the
holy
spirit
before
their
admission
to
baptism
,
for
though
we
find
once
that
God
Anticipated
his
promise
,
and
gave
the
holy
spirit
before
baptism
,
Act.
10.
yet
I
know
not
,
nor
yet
do
you
,
any
promise
there
is
,
whereupon
in
an
ordinary
way
we
can
expect
it
,
of
receiving
the
holy
spirit
of
promise
till
after
faith
,
repentance
obedience
,
turning
to
God
,
baptism
,
and
asking
of
it
,
Prov.
1.23
.
Iohn
7.38.39
.
Act.
2.38
.
chap.
5.32
.
chap.
8.16.19
.
Luke
11.13
.
Ephes.
1.13
.
Secondly
,
as
for
the
holy
spirits
appearing
infallibly
.
I
answer
first
it
may
possibly
appear
infallibly
to
be
in
some
,
in
whom
it
is
,
as
Act.
10.44.45.46.47
.
by
sundry
fruits
,
and
manifestations
of
it
,
which
may
warrant
us
to
say
God
is
in
them
of
a
truth
:
Mat.
7.16.17.18.19.20
.
1
Cor.
12.7
.
1
Cor.
14.25
.
It
may
I
say
undoubtedly
appear
to
be
in
men
and
women
,
but
cannot
and
way
at
all
so
appear
to
be
in
infants
,
if
we
may
believe
your selves
,
who
tell
us
p
,
8.
that
infants
have
not
the
exercise
and
fruit
of
faith
,
and
p.
18.
that
instruction
of
the
understanding
in
matter
of
faith
in
some
sort
must
go
before
any
act
of
faith
can
be
discovered
,
and
that
no
judgement
of
science
can
be
past
upon
infants
,
till
the
acts
themselves
be
seen
and
examined
,
for
a
posteriore
onely
the
discovery
of
habits
is
made
,
and
that
unlesse
it
could
be
certainly
presumd
what
children
have
it
,
what
have
not
there
can
be
no
conclusion
made
.
And
howbeit
I
am
not
of
the
seekers
mind
,
that
an
appearance
of
the
holy
spirit
in
any
person
before
baptism
in
water
doth
exempt
him
from
it
,
but
am
well
assured
that
it
strictly
rather
ingages
him
to
it
,
or
else
Peter
could
not
have
commanded
them
in
name
of
the
Lord
to
be
baptiz'd
in
water
,
upon
whom
the
holy
spirit
fell
Act.
10.
but
must
rather
have
forbid
it
,
as
frustraneous
,
and
altogether
superfluous
;
yet
that
the
spirit
should
appear
at
all
to
be
in
men
,
in
order
to
their
baptism
,
much
more
that
it
should
appear
infallibly
to
be
in
them
,
is
a
matter
of
no
necessity
that
I
know
of
,
sith
in
the
word
it
s
not
required
that
persons
be
baptized
with
the
holy
spirit
first
in
order
to
their
baptism
with
water
,
but
that
they
be
first
baptized
in
water
,
in
order
to
their
receiving
the
holy
spirit
Act.
2.38
.
for
the
baptism
of
the
spirit
as
t
is
promised
onely
to
believers
;
so
we
believing
,
obeying
the
Gospel
,
and
asking
the
holy
spirit
,
t
is
signified
to
us
as
one
thing
that
shall
be
given
among
the
rest
,
in
that
very
way
of
water
baptism
:
so
that
its
enough
for
us
(
as
to
the
baptism
of
persons
)
to
take
cognizance
of
it
that
they
believe
and
repent
,
which
things
though
they
cannot
do
without
the
spirit
performing
its
common
office
of
striving
,
drawing
,
moving
,
inlightning
,
convicting
of
good
and
evil
,
sin
and
righteousness
&c.
in
all
which
it
acts
to
the
whole
world
,
Gen.
6.
Rom.
1.20
.
Iohn
16.8
.
Act.
7.51
.
yet
they
not
only
may
do
them
without
,
but
must
do
them
before
they
can
by
promise
expect
the
spirit
,
in
those
special
respects
,
wherein
he
is
promised
to
believers
,
and
calld
that
holy
spirit
of
promise
.
And
now
because
you
ask
how
we
know
they
have
faith
whom
we
baptize
?
I
answer
by
their
profession
,
which
gives
though
not
infallibility
;
yet
by
your
leave
,
for
all
your
preferring
the
Eulogies
given
in
general
to
all
infants
above
any
mans
personal
profession
for
himself
in
this
case
a
far
clearer
and
better
grounded
judgement
of
charity
concerning
them
,
that
they
have
faith
,
then
that
you
have
concerning
infants
,
which
at
best
is
but
charity
mistaken
for
cruelty
,
whilst
it
takes
that
to
be
in
infants
,
and
that
on
pain
of
their
damnation
too
they
dying
without
it
,
viz.
believing
see
p.
8.
which
infants
are
utterly
uncapable
of
;
and
whilst
it
takes
even
that
too
,
without
which
it
holds
no
infants
are
saved
,
to
be
in
but
very
few
infants
viz.
believers
infants
onely
,
and
so
damns
all
other
dying
infants
,
which
are
far
more
innumerable
,
and
as
capable
of
faith
,
and
as
little
barring
themby
actual
sin
from
salvation
,
and
as
little
deserving
damnation
,
as
the
other
,
so
that
whether
we
or
you
plead
the
cause
of
innocent
infants
let
the
world
judge
.
And
whereas
you
suppose
that
because
in
charity
onely
we
judge
men
and
women
to
believe
,
therefore
we
passe
no
other
judgement
then
that
of
charity
onely
on
them
to
be
the
subjects
of
baptism
:
herein
you
grossely
mistake
our
grounds
of
baptizing
,
for
thought
that
of
charity
onely
is
the
judgement
whereby
we
judge
them
to
be
believers
,
yet
that
is
not
the
onely
judgement
whereby
we
judge
them
to
be
the
subjects
of
baptism
,
but
as
to
that
we
go
upon
a
judgement
of
certainty
and
infallibility
also
,
for
though
it
be
not
infallible
to
us
that
every
one
that
professes
to
believe
,
doth
as
truly
believe
as
he
professes
,
yet
this
is
infallible
to
us
concerning
him
that
professes
viz.
both
that
he
professes
,
and
also
that
professing
to
believe
with
all
his
heart
,
so
that
we
in
charity
may
judge
him
so
to
do
,
whether
he
lie
or
no
,
he
is
by
the
rule
of
the
word
quoad
nos
a
warrantable
,
undoubted
,
and
(
as
no
infant
is
)
infallible
subject
of
baptism
,
for
the
word
requires
us
to
baptize
such
,
as
after
our
preaching
the
faith
to
them
,
do
truly
professe
to
believe
whether
they
believe
as
truly
as
they
profest
or
no
,
for
that
indeed
is
not
so
infallible
to
us
,
but
it
warrants
us
not
to
baptize
any
infants
,
who
can
neither
believe
not
professe
.
Moreover
sith
you
say
let
us
pass
the
same
judgement
upon
little
infants
as
you
do
,
of
whom
in
generall
say
you
the
Scripture
gives
so
good
a
report
,
and
against
whom
in
particular
no
exception
can
be
raised
,
and
so
the
controversie
shall
be
at
an
end
.
I
tell
you
we
do
passe
not
the
same
,
but
a
far
surer
judgement
then
that
of
charity
upon
infants
dying
in
infancy
;
and
have
an
hundred
fold
more
clear
,
and
more
tender
opinion
of
them
then
yourselves
,
whilst
we
have
from
the
word
well
grounded
hopes
and
assurance
that
no
dying
infant
is
damned
,
but
you
with
over
pleading
the
bare
outward
priviledges
of
some
,
most
ignorantly
damn
20
dying
infants
to
one
.
But
as
to
your
judgement
of
charity
concerning
infants
believing
,
and
being
thereby
inrighted
to
baptism
,
or
that
same
judgement
of
charity
which
we
act
toward
professors
of
faith
;
you
may
dream
as
long
as
you
will
on
such
erroneous
Enthusiasm
,
but
those
that
are
awake
to
righteousnesse
,
and
resolved
to
sin
no
more
by
popish
superstition
,
know
well
enough
that
infants
(
though
nere
the
worse
for
want
on
t
yet
)
cannot
believe
in
Christ
of
whom
they
are
not
capable
to
hear
,
much
less
can
they
professe
so
to
do
,
and
thereby
give
that
good
ground
,
which
right
charity
must
have
,
whereupon
to
build
her
faith
of
this
,
i.
e
,
to
believe
that
they
do
believe
,
and
believing
are
certainly
to
be
baptized
,
so
that
we
have
charity
well
grounded
concerning
infants
,
and
such
as
comparatively
to
which
your
tender
mercy
to
millions
of
them
is
meer
cruelty
,
and
yet
the
controversie
is
not
ended
,
nor
is
likely
to
come
to
an
end
in
such
a
way
.
Give
me
leave
therefore
a
little
to
play
upon
you
here
with
your
own
weapons
,
and
to
call
for
an
answer
from
you
to
your
own
queres
,
and
so
it
may
be
in
a
fair
way
towards
an
end
in
time
,
whereas
then
you
plead
the
baptism
of
believers
infants
and
no
others
,
upon
such
a
sufficient
appearance
that
they
have
faith
and
the
holy
spirit
.
I
ask
First
how
do
these
make
it
appear
that
they
have
faith
and
the
holy
spirit
since
they
cannot
do
it
by
profession
.
Secondly
,
how
far
forth
do
they
make
it
appear
to
you
?
infallibly
?
or
but
probably
?
your
selves
say
not
infallibly
,
for
the
spirit
is
not
bound
to
all
the
children
of
Christian
parents
,
nor
barrd
from
any
of
the
children
of
infidels
.
Thirdly
,
what
judgement
do
you
passe
upon
believers
infants
to
be
the
subjects
of
baptism
,
rather
then
other
infants
?
that
of
charity
?
or
that
of
certainty
?
that
of
certainty
you
disclaim
p.
18.
in
these
words
,
no
judgement
of
science
can
be
passed
,
till
the
Acts
of
faith
themselves
be
seen
and
examined
,
and
in
these
also
viz.
unlesse
it
could
be
certainly
presumed
what
children
have
the
habit
,
what
have
not
,
for
the
working
of
the
spirit
is
not
known
to
us
,
he
is
not
bound
nor
barrd
,
there
can
be
no
conclusion
made
.
That
of
charity
then
is
the
onely
judgement
you
passe
on
these
,
and
whereby
you
judge
believers
infants
and
no
other
,
to
have
faith
,
the
spirit
and
right
to
baptism
,
which
charity
teacheth
us
praesumere
&c.
to
believe
and
hope
all
things
,
&
hope
the
best
concerning
all
till
ye
see
the
worst
,
especially
since
litt●e
children
of
believers
have
not
by
any
actuall
sin
barrd
themselves
,
or
deserved
to
be
exempted
from
the
generall
state
of
little
children
declared
in
Scriptures
.
Well
then
to
close
up
all
,
let
me
but
desire
you
to
passe
the
same
judgement
of
charity
on
all
little
infants
,
as
you
do
on
some
,
even
upon
the
little
ones
of
unbelievers
,
Infidels
,
Turks
and
Pagans
(
whilst
infants
)
of
whom
in
general
,
and
indiscrimmatim
the
Scripture
gives
a
good
report
,
not
commending
believers
infants
above
them
,
and
against
whom
in
particular
no
exception
can
be
raised
,
more
then
against
the
other
,
saving
that
one
fault
(
of
theirs
)
onely
that
they
were
not
born
of
believings
parents
,
which
I
hope
you
have
so
much
charity
as
to
pardon
.
Hope
,
I
say
as
well
of
the
infants
of
unbelieving
parents
,
that
they
have
faith
and
the
holy
spirit
,
specially
since
it
cannot
appear
that
these
have
by
any
actual
sin
barred
themselves
,
or
deserved
any
more
then
the
other
to
be
exempted
from
the
general
state
of
little
infants
declared
in
Scripture
,
and
then
the
controversie
between
you
and
me
,
which
is
whether
little
children
born
of
believing
parents
only
,
may
be
lawfully
baptized
,
is
like
to
be
at
an
end
,
for
then
certainly
you
will
either
agree
to
it
that
all
infants
in
the
world
,
even
of
infidels
,
Turks
,
and
Pagans
(
these
being
in
the
judgement
of
Charity
as
undeserving
damnation
as
others
)
may
be
and
are
(
dying
in
infancy
,
though
this
with
you
is
as
heinous
a
thing
as
to
●ay
the
Divels
may
be
saved
p.
7.
)
in
as
much
possibility
to
be
saved
,
and
so
at
least
in
as
much
right
as
the
others
to
be
baptized
,
or
else
that
no
infants
at
all
(
it
being
not
possible
to
be
presumed
certainly
which
have
the
spirit
,
and
which
not
,
and
charity
judging
a
like
of
all
,
till
it
see
a
difference
)
are
at
all
to
be
baptized
,
both
which
being
the
very
truth
,
I
am
content
for
my
part
to
agree
with
you
therein
with
all
my
heart
.
To
which
Dilemma
I
am
well
enough
assured
you
can
answer
nothing
in
the
least
measure
satisfactory
,
as
the
most
judicious
readers
(
if
you
Ministers
inquire
of
them
)
will
undoubtedly
affirm
also
.
and
so
I
proceed
to
your
other
Arguments
.
Disputation
.
That
opinion
which
makes
the
Covenant
of
the
Gospell
worser
then
that
under
the
Law
,
contrary
to
the
Apostle
in
Heb.
8.6
.
is
a
wicked
and
false
opinion
.
But
the
opinion
of
the
Anabaptists
,
which
denieth
baptism
to
little
children
,
whereby
a
mo●ty
of
the
Christian
world
is
cut
off
at
once
from
being
members
of
the
Church
,
maketh
the
covenant
of
the
Gospel
worser
,
then
that
under
the
Law
,
Ergo
that
opinion
is
a
wicked
and
false
opinion
.
Disproof
.
The
Major
here
is
most
undeniably
true
for
what
opinion
soever
doth
make
the
Gospel
covenant
worse
then
that
under
the
Law
contrary
to
Heb.
8.6
.
is
indeed
both
false
,
and
wicked
.
But
the
Minor
wherein
you
say
that
the
denial
of
baptism
to
little
infants
makes
the
Gospel
covenant
worse
then
that
under
the
Law
,
contrary
to
Heb.
8.6
.
where
the
Gospel
is
said
to
be
a
better
covenant
then
that
of
the
Law
,
in
this
respect
as
it
is
established
upon
better
promises
,
this
is
most
palpably
false
;
yea
I
appeal
to
every
man
,
who
doth
not
wilfully
shut
his
eies
against
the
truth
,
to
judge
between
us
,
whether
our
opinion
or
your
own
rather
doth
most
clearly
contradict
that
Scripture
of
your
own
alledging
Heb.
8.6
.
in
order
to
the
true
discerning
of
which
,
First
,
Mark
well
what
it
is
that
is
there
asserted
concerning
the
meliority
of
the
Gospel
covenant
above
that
of
law
,
and
you
shall
find
it
to
be
this
,
viz.
That
the
Gospel
covenant
whereof
Christ
is
the
Mediator
is
a
covenant
that
promises
better
things
,
better
injoyments
,
or
a
better
inheritance
then
that
of
the
Law
did
,
whereupon
it
there
bears
the
name
of
a
better
Covenant
,
then
that
of
which
Moses
was
the
Mediator
.
Secondly
,
Mark
whether
our
denial
of
infant
baptism
do
at
all
contradict
that
;
for
what
if
infants
be
not
baptized
,
doth
that
make
that
the
promises
of
the
gospel
are
worse
than
the
promises
of
the
Law
?
nay
verily
who
ever
is
or
is
not
baptized
,
the
promises
of
the
Gospel
are
both
in
our
opinion
,
and
our
constant
manifestation
of
it
too
in
this
particular
,
better
and
as
far
beyond
the
promises
of
the
Law
,
as
the
substance
is
beyond
the
shadow
,
the
City
ir
self
beyond
the
map
of
it
that
is
on
the
wall
;
for
the
promises
of
the
Gospel
are
of
the
whole
world
Rom.
4.13
.
of
a
heavenly
inheritance
,
incorruptible
Canaan
,
Crown
,
Kingdome
,
1
Pet.
1.5
.
Iam.
2.5
.
Rev.
2.10
.
of
eternal
salvation
Heb.
5.9
.
and
this
not
to
the
Jewes
only
,
upon
obedience
to
Moses
voice
,
but
to
all
men
in
case
of
obedience
to
the
voice
of
Christ
the
Mediator
of
it
,
in
point
of
faith
baptism
,
and
other
things
which
he
requites
in
order
thereunto
,
of
those
onely
which
are
capable
to
perform
them
;
but
the
promises
of
the
Law
were
but
of
a
spot
of
the
world
,
of
an
earthly
Canaan
,
inheritance
,
kingdome
&c.
to
the
posterity
of
one
man
only
viz.
Abraham
and
not
to
all
his
fleshly
posterity
neither
(
for
his
posterity
by
Hagar
and
Keturah
were
excluded
,
and
that
covenant
established
with
Isaac
and
his
seed
only
,
and
that
in
case
of
obedience
to
the
voice
of
Moses
the
Mediator
of
that
Testament
,
when
God
should
give
out
his
mind
to
them
by
him
in
that
covenant
more
perfectly
then
he
did
in
the
daies
of
Abraham
,
and
in
case
of
observance
of
the
Law
,
whereof
circumcision
was
a
part
,
though
given
before
,
and
an
Ingagement
to
them
to
keep
the
whole
,
when
it
should
be
given
,
and
all
this
but
as
a
Map
,
and
type
for
a
time
of
the
Gospel
Covenant
,
which
was
made
and
established
on
better
promises
with
a
better
seed
,
i.
e.
not
a
carnal
,
but
spiritual
seed
,
not
such
as
are
of
Abrahams
own
much
less
of
any
inferiour
mens
flesh
,
but
such
as
are
of
Abrahams
faith
,
and
do
his
works
,
i.
e.
believers
themselves
this
is
our
opinion
,
which
if
it
do
not
rather
confirm
then
contradict
that
meliority
of
the
Gospel-covenant
,
and
its
promises
above
that
of
the
Law
,
which
meliority
is
spoken
of
Heb.
8.6
.
(
your
very
selves
being
Judges
of
it
)
then
surely
Satan
hath
shut
up
your
eyes
from
seeing
that
you
see
.
But
now
as
for
your selves
,
who
stand
so
much
in
vindication
of
the
Gospel
covenant
,
as
a
better
Covenant
then
that
under
the
Law
,
and
that
in
that
very
respect
,
in
which
it
is
said
to
be
a
better
Covenant
Heb.
8.6
.
viz.
established
upon
better
promises
,
i
le
shew
you
plainly
how
you
are
so
far
from
making
it
better
then
the
Law
,
as
that
you
make
that
of
the
Law
at
least
equal
to
it
,
for
whereas
that
Scripture
which
you
quote
saies
plainly
that
the
Gospel
is
a
better
Covenant
than
that
of
the
law
;
forasmuch
as
it
stands
on
better
promises
,
yet
that
is
never
the
better
for
you
in
your
cause
whose
tenet
utterly
denies
,
&
flatly
contradicts
that
,
for
you
say
that
the
things
promised
in
the
word
of
the
Law
,
which
were
signed
,
and
(
as
your
phrase
is
,
not
ours
)
sealed
by
circumcision
,
were
the
very
same
things
that
are
promised
in
the
word
of
the
Gospel
,
and
signed
and
(
as
you
say
)
sealed
in
baptism
,
viz.
the
kingdome
of
heaven
;
and
howbeit
this
is
most
manifestly
false
,
for
in
reality
,
though
you
jumble
them
together
into
one
when
it
seems
to
se●ve
your
turn
so
to
do
,
in
such
a
confused
way
as
preaches
to
the
world
your
present
ignorance
in
both
the
Law
and
the
Gospel
,
the
Law
and
Gospel
are
two
distinct
Covenants
,
established
on
two
distinct
kinds
of
promises
whereof
the
one
was
typical
of
,
and
so
inferiour
to
the
other
,
the
one
an
old
one
,
and
a
first
that
vanished
before
the
second
and
new
one
,
Gal.
4.
Heb.
8.6
.
13-9
.
1
—
12.18
.
and
though
all
that
was
then
promised
in
the
Law
,
and
signed
in
circumcision
,
as
well
as
circumcision
it self
were
types
of
things
under
the
Gospel
yet
the
things
then
promised
upon
keeping
the
Law
,
and
immediately
signed
to
Abraham
and
all
his
fleshly
seed
by
Isaac
(
save
Esau
and
his
seed
that
sleighted
it
)
in
that
covenant
of
circumcision
,
which
God
gave
him
,
were
no
other
then
that
literal
Canaan
,
that
earthly
land
of
promise
flowing
with
milk
and
honey
,
and
not
the
heavenly
inheritance
,
Gen.
17.8
.
&c.
for
they
that
were
heirs
of
the
other
according
to
the
Law
,
are
not
thereupon
heirs
of
this
also
according
to
the
Gospel
Rom.
4.13
.
Now
howbeit
I
say
that
be
very
false
,
yet
you
asserting
it
that
the
promise
under
the
Law
,
and
under
the
Gospel
is
the
very
same
,
do
therein
deny
the
one
to
be
a
covenant
of
better
promises
then
the
other
:
for
to
say
the
promise
of
the
law
is
the
very
same
that
the
promise
of
the
Gospel
is
;
is
to
say
that
the
one
is
as
good
as
the
other
,
and
so
to
contradict
that
of
Heb.
8.6
.
which
saies
the
Gospell
Testament
,
and
the
promises
thereof
are
better
then
the
promises
under
the
Law
.
And
secondly
if
you
say
the
Meliority
that
you
hold
to
be
in
the
Gospel
covenant
consists
not
in
the
Meliority
of
the
promises
of
it
above
the
other
,
but
in
the
Meliority
of
the
administration
of
it
,
the
Gospel
ordinances
belonging
not
to
the
same
only
,
but
to
more
subjects
,
then
the
ordinances
of
the
Law
,
in
which
respect
we
denying
Gospel
ordinances
to
infants
,
which
were
admitted
to
the
ordinances
under
the
Law
,
and
so
cutting
of
a
Moity
of
the
Christian
world
from
the
Church
,
which
stood
members
of
it
before
do
streiten
the
Gospel
,
and
make
it
worse
and
of
less
extent
the
Law
.
I
answer
first
,
That
the
Meliority
of
the
Gospel
covenant
spoken
of
in
Heb.
8.6
.
lies
in
the
Meliority
of
the
promises
of
it
above
the
others
,
which
Meliority
we
affirm
but
you
deny
,
in
saying
the
promises
of
both
Covenants
are
one
and
the
same
,
therefore
it
is
your selves
however
,
and
not
we
that
by
your
tenets
make
the
Gospel
Covenant
at
least
no
better
than
the
Law
,
contrarily
to
that
of
the
Apostle
,
Heb.
8.6
.
and
so
your
opinions
and
not
ours
are
false
and
wicked
by
your
own
Argument
.
Bvt
secondly
if
it
be
in
very
deed
to
make
the
Gospell
covenant
worse
than
the
Laws
(
as
you
say
it
is
)
to
hold
infants
no
capable
subjects
of
Gospel
ordinances
,
some
of
which
were
capable
subjects
of
the
ordinances
of
the
law
,
I
shall
first
disprove
your
charge
of
us
toge●her
with
your
proof
of
it
in
that
particular
.
Secondly
prove
that
if
notwithstanding
all
that
I
shall
say
toward
the
clearing
of
our selves
,
we
must
needs
be
held
guilty
of
lessening
the
grace
of
God
under
the
Gospel
,
in
comparison
of
what
it
was
under
the
law
,
because
we
deny
the
ordinances
thereof
to
infants
,
to
whom
the
ordinances
of
the
law
were
dispensed
,
then
you
that
judge
us
,
condemn
your selves
also
as
being
in
the
same
kind
guilty
of
the
same
,
to
this
purpose
le
ts
see
what
you
bring
in
proof
of
your
Minor
,
in
the
last
Syllogism
;
and
how
punctually
it
concludes
to
your
present
purpose
,
thus
you
argue
.
Disputation
.
Vnder
the
Law
the
seal
of
the
Gospel
Covenant
was
by
Gods
appointment
set
to
little
infants
,
viz.
circumcision
,
which
was
the
seal
of
the
righteousnesse
of
faith
,
which
is
the
Gospell
covenant
,
and
therefore
is
called
by
God
an
everlasting
covenant
,
and
that
I
my self
confesse
it
to
be
the
seal
of
the
Gospell
Covenant
,
and
that
even
Ishmael
onely
because
born
in
Abrahams
house
had
right
to
it
,
and
received
it
.
Ergo
this
opinion
denying
the
seal
of
the
Gospell
Covenant
,
which
the
defenders
acknowledge
baptism
to
be
to
little
infants
,
makes
the
covenant
of
the
Gospel
worser
to
the
spiritual
seed
of
Abraham
,
then
it
was
to
the
carnall
seed
under
the
Law
.
Disproof
.
How
often
shall
I
adjure
you
the
next
time
you
write
to
write
no
more
then
truth
at
least
in
matter
of
fact
?
if
you
will
needs
utter
falsehood
in
matter
of
Doctrine
?
do
not
your selves
bear
me
witness
before
all
the
world
not
above
two
pages
behind
that
I
denyed
circumcision
to
be
a
seal
of
the
righteousness
of
faith
,
to
any
but
Abrahams
person
only
,
and
avouched
it
to
be
no
such
thing
to
his
posterity
and
yet
how
quickly
have
you
forgotten
your selves
so
far
as
to
the
contradicting
of
your selves
,
as
well
as
the
truth
,
to
represent
it
here
as
if
I
had
confessed
it
?
and
having
began
to
faulter
,
and
falsifie
things
for
your
own
ends
,
how
easily
do
you
multiply
misreport
,
and
run
from
ore
shooes
,
as
the
Proverb
is
,
to
ore
boots
too
,
for
no
less
than
a
pair
of
pretty
ones
are
here
recorded
;
for
how
be
it
my
declared
judgement
then
was
,
now
is
and
I
believe
ever
will
be
,
for
ought
you
can
say
to
clear
the
contrary
,
that
circumcision
(
though
a
seal
to
Abraham
to
honor
the
greatness
of
that
faith
he
had
,
and
to
notify
him
to
be
the
father
of
the
faithful
,
as
it
is
plainly
exprest
Rom.
4.11
.
)
was
not
set
as
a
seal
in
any
sense
at
all
to
any
other
,
but
as
a
bare
sign
and
token
in
their
flesh
to
mind
them
upon
sight
thereof
,
immediately
of
the
Covenant
that
then
was
,
remotely
as
a
type
(
as
every
other
thing
under
the
law
did
)
of
something
in
the
Gospel
Covenant
viz.
circumcision
of
the
heart
,
and
that
baptism
it self
is
no
seal
at
all
,
but
a
bare
sign
of
the
Gospel
Covenant
,
and
is
not
so
much
as
a
sign
,
or
any
thing
else
,
but
a
meer
nullity
to
little
infants
,
yet
the
world
is
here
belied
into
the
belief
of
it
,
that
I
confesse
both
that
circumcision
was
a
seal
of
the
Gospel
Covenant
,
and
that
under
such
a
notion
as
a
seal
of
that
Covenant
Ishmael
himself
had
right
to
it
,
and
received
it
,
for
so
you
expresse
it
p.
7.
and
that
baptism
is
the
seal
of
the
Gospel
Covenant
,
even
to
little
infants
themselves
as
well
as
others
.
I
do
therefore
in
answer
to
this
last
piece
of
yours
,
and
in
order
to
your
better
understanding
of
me
for
the
future
,
and
of
the
truth
too
,
as
it
is
in
Jesus
,
at
present
professe
against
two
things
herein
,
First
your
forgeries
and
misrepresentations
of
my
opinion
to
the
world
,
which
was
not
so
darkly
declared
at
that
time
as
that
you
must
needs
mistake
it
.
Secondly
,
against
the
falsities
and
mistakes
that
are
in
your
own
opinion
in
this
point
viz.
in
stiling
both
circumcision
,
as
dispensd
to
Abrahams
fleshly
posterity
and
baptism
also
as
dispensed
not
to
others
onely
,
but
even
to
infants
by
the
name
of
seals
of
the
Covenant
of
grace
.
As
for
circumcision
that
it
was
not
so
,
though
I
might
adde
much
more
to
what
hath
been
before
spoken
in
proof
hereof
in
my
animadversion
of
your
account
,
yet
I
le
save
my self
that
labor
,
and
refer
you
for
fuller
understanding
,
what
circumcision
was
,
and
was
not
,
to
a
certain
book
,
that
is
extant
of
one
Mr.
Iackson
,
once
of
Bidenden
in
Kent
,
stiled
19.
Arguments
,
proving
circumcision
to
be
no
seal
of
the
Covenant
of
grace
,
whereunto
is
annexed
the
unlawfulnesse
of
Infant
baptism
upon
that
ground
,
of
which
book
I
must
needs
give
testimony
thus
far
to
the
world
,
that
it
being
brought
to
me
,
whilst
it
was
but
a
manuscript
,
and
my self
a
Presbyter
of
your
high
places
,
in
some
confidence
that
I
could
answer
it
,
how
easily
I
might
have
shufled
it
off
,
had
I
set
my self
so
to
do
I
will
not
say
,
but
I
could
not
answer
it
solidly
,
nor
salva
consciencia
,
and
therefore
I
let
it
alone
for
a
time
,
till
considering
further
of
it
,
and
of
other
things
I
was
stirrd
up
to
the
study
of
by
it
,
I
was
at
last
converted
to
the
truth
,
whereupon
as
the
best
answer
I
was
capable
to
give
,
I
signed
it
in
such
wise
(
as
I
find
Luther
once
signed
another
book
in
the
like
case
)
viz.
memorandum
that
taking
this
book
in
hand
at
first
to
confute
it
,
I
was
at
last
convinced
by
it
.
Which
19.
proofs
of
circumcision
to
be
no
seal
of
the
Covenant
of
Grace
,
if
they
be
weak
,
and
invalid
,
such
a
multitude
as
you
are
have
time
enough
among
you
to
disprove
them
,
but
if
you
yield
to
them
,
be
silent
and
say
nothing
.
As
for
baptism
I
confesse
it
to
be
truly
and
properly
a
sign
,
and
that
of
the
Covenant
of
Grace
,
remission
of
sins
by
Christ
his
death
and
resurrection
,
which
are
both
not
onely
signified
,
but
also
lively
represented
,
and
resembled
in
the
true
dispensation
of
it
to
believers
,
yet
that
it
is
so
much
as
a
sign
at
all
to
infants
in
infancy
,
or
when
grown
to
years
either
(
if
dispensed
in
infancy
)
I
absolutely
deny
,
and
affirm
that
the
very
nature
,
use
and
office
of
it
(
as
a
sign
to
its
subject
)
is
totally
destroyed
by
such
immature
administration
:
for
a
sign
(
specially
proprie
dictum
)
that
is
properly
,
and
not
improperly
so
called
in
reference
to
that
person
,
whose
sign
it
is
,
is
some
outward
thing
appearing
to
the
senses
,
through
which
some
other
thing
,
some
inward
thing
is
at
the
same
time
apprehended
by
the
understanding
,
This
is
the
most
true
and
proper
difinition
that
your
Divines
give
of
a
sign
in
general
,
but
in
special
of
these
signes
,
viz.
baptism
,
and
the
supper
,
so
Pareus
and
Kekermaen
both
do
define
a
sign
out
of
Austin
[
r
](A39566-e89640-b)
r
See
Pareus
p.
357.
and
Kekerman
System
.
log
.
p.
12.
tignum
est
quod
sei●lum
sensui
,
et
preter
se
aliquid
animo
ostendit
.
or
R●s●
preter
speciem
,
quam
i●ger●
sensibus
,
ali●d
asiquid
saciens
incognitionem
venire
.
and
so
do
you
all
define
these
signs
viz.
in
oculis
incurrentia
signa
,
but
such
a
thing
baptism
cannot
be
to
infants
in
their
infancy
,
nor
after
their
infancy
neither
,
if
dispensed
while
they
are
infants
,
the
sign
and
thing
signified
being
not
possible
in
that
way
to
be
ever
apprehended
both
together
as
they
must
be
viz.
the
sign
by
the
senses
,
the
thing
signified
by
the
understanding
,
and
that
at
the
same
time
when
the
sign
appears
to
the
senses
,
or
else
the
sign
is
a
meer
Nullity
,
and
of
no
use
and
benefit
as
a
sign
at
all
,
for
though
infants
may
have
the
sense
of
the
thing
so
as
to
see
and
feel
if
they
were
dipt
in
infancy
,
yet
have
they
then
no
understanding
of
its
meaning
,
and
though
when
they
come
to
years
they
are
capable
to
gather
the
meaning
of
things
,
or
from
an
appearing
sign
to
conceive
what
is
signified
thereby
,
yet
then
the
sign
it self
is
fled
out
of
sight
,
and
so
far
out
of
the
reach
of
their
remembrance
,
that
as
ther
s
nothing
now
presented
,
so
neither
ever
was
there
any
thing
(
for
ought
they
can
conjecture
any
more
then
by
meer
human
hearsay
)
objected
to
their
senses
at
all
:
when
the
Jewes
required
a
sign
of
Christ
,
they
required
something
that
might
be
seen
,
what
sign
shewest
thou
that
we
may
see
and
believe
?
A
sign
then
must
be
some
memorandum
,
some
object
obvious
to
the
senses
,
of
that
person
to
whom
t
is
a
sign
properly
taken
,
either
continually
,
or
at
sometime
or
other
,
even
then
which
the
understanding
drinks
in
the
thing
signified
,
else
if
there
neither
is
,
nor
ever
was
any
such
sight
or
sense
of
the
sign
,
as
from
the
then
,
or
now
present
appearance
of
it
,
while
the
understanding
of
the
party
,
whose
sign
it
is
,
is
lively
acted
on
the
thing
,
then
to
that
person
the
sign
(
unlesse
improperly
,
and
improper
signes
the
sacraments
are
not
)
can
possibly
be
no
sign
at
all
,
this
Pareus
teacheth
us
to
the
life
,
p.
35.7
.
where
de●ining
baptism
and
the
supper
to
be
signa
in
oculos
incurrentia
,
hoc
est
visibilia
,
signs
that
are
,
or
once
were
to
be
seen
by
him
whose
signes
they
are
,
even
at
that
time
while
he
is
to
learn
something
by
them
,
he
further
backs
it
,
as
I
have
set
down
in
his
own
words
in
the
margent
,
viz.
for
they
ought
to
be
such
that
they
may
signifie
things
invisible
,
for
if
they
ought
to
be
helps
to
our
faith
,
they
must
be
perceived
by
the
external
sense
,
whereby
the
internal
sense
is
moved
,
for
what
thouseest
not
is
no
sign
to
thee
,
he
that
makes
an
invisible
signimplies
a
contradiction
,
and
makes
the
sign
not
a
sign
at
all
;
they
are
invisible
things
,
not
signes
,
otherwise
also
the
signes
could
not
so
much
as
signifie
the
things
,
much
lesse
confirm
them
,
because
an
uncertain
thing
would
be
confirmed
by
a
thing
as
uncertain
as
it self
hence
the
antients
define
a
Sacrament
thus
,
a
sacrament
is
a
visible
sign
of
some
invisible
grace
.
So
then
we
see
that
according
to
your selves
a
sign
is
no
sign
at
all
to
him
,
that
is
never
seen
all
by
him
,
who
is
to
observe
it
,
and
that
too
at
sometim●
or
other
after
he
comes
to
observe
what
is
meant
by
it
,
whereupon
I
testifie
that
what
was
done
to
us
in
infancy
had
it
been
the
true
sign
of
Christs
own
institution
viz.
baptism
as
t
was
rather
a
sign
of
meer
mans
institution
viz.
the
sign
Rantism
,
and
the
sign
of
the
crosse
,
neither
was
nor
is
,
nor
ever
will
be
any
sign
at
all
to
you
or
me
,
if
at
any
time
it
be
a
sign
to
vs
it
must
be
either
while
we
are
infants
,
or
when
grown
to
years
,
but
not
while
infants
,
for
then
we
apprehend
not
the
thing
signed
,
nor
when
at
years
,
for
then
we
apprehend
not
the
sign
.
How
mighty
your
memories
,
and
how
exquisite
your
apprehensive
powers
are
to
bring
these
two
,
I
mean
the
sign
and
thing
signified
together
in
your
thoughts
I
know
not
,
but
I
plainly
acknowledge
(
notwithstanding
Dr
Channels
councel
to
the
Auditory
at
the
Dispute
at
Petworth
Ian.
5.
1651
to
remember
,
and
call
to
mind
what
was
signified
to
them
in
their
infant
baptism
)
that
as
in
infancy
I
perceived
not
to
what
purpose
I
was
signed
,
so
now
(
save
what
I
have
by
hearsay
)
I
perceive
not
,
nor
ever
did
of
my self
to
my
best
remembrance
that
I
was
then
so
signed
at
all
.
As
for
that
true
baptism
,
which
I
have
since
submitted
to
some
4
or
5
years
ago
,
as
it
then
preached
(
so
far
as
a
sign
may
be
said
to
preach
)
most
precious
things
to
my
understanding
,
so
it
lively
appeared
to
my
senses
,
and
left
such
impression
upon
them
and
such
an
Idea
thereof
in
my
mind
,
that
me
thinks
I
both
see
and
remember
it
still
,
and
so
shall
I
hope
have
good
cause
to
do
whilest
I
live
.
I
conclude
then
that
to
signifie
things
to
infants
by
baptism
in
infancy
is
a
meer
blank
,
and
utter
nullity
,
a
silly
cypher
,
that
stands
for
nothing
and
is
of
no
use
to
them
at
all
.
Yea
as
it
would
be
thought
no
better
then
meer
mockery
,
or
witless
wisdom
,
for
any
Priest
to
stand
talking
,
and
making
signs
over
one
a
sleep
,
while
he
is
understandingly
sensible
of
nothing
,
and
then
after
he
is
awake
,
and
as
little
a
ware
of
any
thing
as
before
,
begin
to
make
the
application
,
and
will
him
to
divine
both
what
was
done
to
him
,
by
whom
,
and
why
,
and
to
take
cognizance
and
clearer
evidence
of
such
,
and
such
things
,
by
the
same
token
that
they
were
told
him
,
and
signified
to
him
by
what
was
done
while
he
was
asleep
,
by
certain
signs
,
which
he
never
saw
yet
,
nor
never
shall
:
so
is
it
to
me
to
baptize
meer
infants
:
or
as
it
were
no
better
than
flat
folly
for
any
father
(
in
a
serious
and
not
lusory
way
)
to
shew
the
form
of
the
City
Ierusalem
to
his
infant
〈◊〉
infancy
by
the
figure
,
and
draught
of
it
in
a
Map
,
saying
look
here
child
,
this
stands
for
the
Temple
,
this
signifies
,
and
sets
forth
the
manner
of
Mount
Sion
,
and
and
all
this
is
shewed
thee
now
,
that
thou
maiest
remember
it
another
time
,
that
Ierusalem
is
thus
and
thus
scituated
,
and
then
when
he
comes
to
age
(
without
any
more
resemblance
of
it
to
him
in
the
map
)
to
indoctrinate
him
in
what
was
done
in
his
i●fancy
,
and
bid
him
reflect
back
,
and
call
to
mind
what
was
shewn
him
in
that
map
,
in
which
it
was
manifested
to
him
what
manner
of
city
Ierusalem
was
,
and
other
such
like
ridiculous
stuff
and
prate
of
the
things
so
long
since
done
,
that
they
are
now
flown
both
out
of
sight
and
mind
;
even
such
and
no
better
is
it
,
yea
such
piteous
poor
,
and
meer
painted
piety
is
it
,
for
persons
,
whether
Priests
or
parents
to
stand
prating
to
and
ore
poor
ignorant
infants
,
and
signing
them
at
a
Font
or
Bason
,
whilest
(
if
they
be
not
a
sleep
,
as
my
own
silly
experience
teaches
me
they
have
been
many
a
time
,
while
I
have
been
sprinkling
them
in
the
midwives
,
or
the
mothers
armes
yet
)
they
are
at
best
no
better
then
asleep
,
because
as
heedless
of
what
s
done
,
saying
to
them
very
seriously
by
name
,
as
if
they
would
have
them
mind
what
is
said
,
Thomas
—
Anne
—
&c.
I
baptize
thee
in
the
name
of
the
Father
,
&c.
in
token
of
remission
of
sins
,
and
then
to
sign
them
with
the
sign
of
the
Cross
,
in
token
to
them
still
that
hereafter
(
when
it
is
impossible
)
they
must
by
what
is
now
so
clearly
manifested
to
their
senses
,
understand
,
and
remember
that
they
must
not
be
ashamed
to
confess
the
faith
of
Christ
crucified
&c.
and
then
when
they
are
grown
up
,
to
set
them
to
School
to
the
Font
again
,
and
wish
them
to
learn
by
what
was
once
done
to
them
there
,
that
this
and
that
is
signified
,
saying
,
you
must
understand
that
Christ
was
crucified
,
dead
and
raised
for
the
remission
of
your
sins
,
and
that
you
are
now
to
leave
your
sins
,
to
dy
to
them
,
live
a
holy
life
,
take
up
your
cross
and
follow
him
,
and
all
these
things
I
now
inform
you
in
by
word
of
mouth
,
you
must
call
to
mind
how
they
were
most
plainly
manifested
to
you
,
and
lively
evidenced
to
your
very
external
senses
,
and
thereby
to
your
internal
senses
in
your
baptism
,
which
is
a
visible
sign
to
you
,
and
a
most
sensible
demonstration
therof
,
a
most
lively
preaching
and
resembling
of
them
before
your
eies
;
these
things
you
must
remember
by
the
same
token
,
that
you
had
once
such
a
most
notable
,
remarkable
,
memorable
matter
done
unto
you
(
so
long
since
that
you
cannot
possibly
observe
,
perceive
,
discover
,
remember
,
that
ever
it
was
done
at
all
,
but
as
we
tell
you
)
Babist
.
This
reflects
with
no
small
disparagement
on
the
wisdome
of
God
in
appointing
the
sign
circumcision
to
be
set
to
infants
even
in
their
infancy
.
Baptist.
No
such
matter
;
for
God
did
not
appoint
it
to
be
set
to
infants
for
any
such
end
,
or
use
as
to
be
a
sign
of
any
thing
to
infants
themselues
in
their
infancy
,
but
when
at
age
.
Babist
.
Nor
do
we
set
baptism
to
infants
for
any
such
end
as
to
signifie
any
thing
to
them
in
their
infancy
,
but
when
they
come
to
years
.
Baptist.
Circumcision
being
a
permanent
mark
in
the
flesh
remained
Gen.
17.13
.
and
though
set
in
infancie
,
yet
was
a
sign
visible
to
the
persons
to
whom
it
was
set
,
and
to
be
seen
by
them
as
long
as
they
lived
,
but
to
baptism
being
a
transient
thing
,
which
vanishes
soon
after
the
dispensation
,
without
making
or
leaving
any
mark
or
impression
upon
the
body
,
whereby
any
one
that
notes
it
not
while
dispensed
to
him
,
can
possibly
be
capable
to
note
it
another
time
it
is
gone
and
lost
,
and
can
be
no
sign
to
him
any
more
for
ever
.
A
permanent
sign
may
be
set
at
any
time
without
prejudice
to
their
use
of
it
as
a
sign
,
to
whom
it
is
set
,
but
the
use
of
a
transient
sign
must
be
made
when
it
is
set
,
and
it
must
be
set
at
such
times
when
its
subject
is
capable
to
catch
the
meaning
of
it
whilest
it
passes
before
the
sences
,
and
upon
occasion
to
recollect
an
Idea
of
what
was
done
,
or
else
it
perishes
from
being
a
sign
to
those
persons
from
thenceforth
even
for
ever
.
Babist
.
Then
Circumcision
might
have
been
as
well
forborn
till
the
persons
were
of
years
,
the
use
being
not
made
till
then
,
yet
God
who
doth
nothing
in
vain
,
and
out
of
season
,
did
for
all
that
enjoin
it
long
before
,
why
therefore
may
not
baptism
by
the
like
reason
.
Baptist.
Besides
that
baptism
is
transient
and
that
permanent
,
which
is
enough
to
satisfie
in
this
particular
,
there
was
much
other
use
and
end
for
which
circumcision
was
rightly
dispensed
to
the
infants
of
the
Jews
,
for
which
there
s
not
the
like
reason
in
baptism
,
as
namely
to
distinguish
and
sign
them
out
to
be
what
they
were
,
viz.
heirs
of
the
kingdome
by
birth
.
Babist
.
That
is
the
very
end
on
which
we
baptize
infants
and
no
other
,
viz.
to
sign
and
distinguish
the
seed
of
believers
from
the
seed
of
unbelievers
,
and
sign
them
out
to
be
what
they
are
by
birth
,
and
what
when
they
come
to
years
they
learne
that
they
were
made
in
Baptism
,
viz.
heires
of
the
Kingdome
of
Heaven
.
Baptist.
When
you
have
the
same
evidence
of
believers
seed
in
infancy
(
that
the
Jewes
had
of
theirs
,
viz.
that
they
are
heirs
of
the
kingdom
,
then
I
will
allow
you
to
do
as
they
did
,
viz.
to
sign
and
distinguish
them
as
such
:
but
of
the
one
of
these
you
have
evidence
in
nonage
,
not
so
of
the
other
:
the
kingdome
that
the
Jews
by
very
nature
were
heirs
of
according
to
the
promise
was
that
of
the
Earthly
Canaan
,
of
which
(
and
that
as
a
type
)
they
were
apparent
heirs
by
no
other
then
very
natural
birth
,
and
that
so
soon
as
ere
they
were
born
,
and
therfore
full
well
within
a
while
might
they
be
signed
.
But
that
which
you
take
upon
you
so
timely
to
sign
persons
as
heirs
to
in
baptism
,
is
the
Antitype
or
heavenly
Canaan
,
which
no
creature
is
an
apparent
heir
to
according
to
the
Gospel
promise
,
upon
meer
natural
birth
of
any
parents
,
whether
Jew
or
Gentile
,
till
he
appear
to
us
(
unless
he
dy
before
he
hath
deserved
exemption
by
actual
transgression
,
and
then
Charity
teaches
us
,
to
hope
as
well
of
all
as
of
one
)
to
be
born
by
faith
in
Christ
,
which
birth
(
if
any
infants
were
capable
of
it
(
as
to
us
none
are
yet
)
because
we
cannot
presume
which
have
it
,
and
which
not
,
the
workings
of
the
spirit
being
so
unknown
to
us
,
that
there
can
be
no
conclusion
made
,
we
cannot
by
dispensation
give
right
distinction
:
but
as
in
the
type
they
sign'd
them
well
nigh
as
soon
as
they
were
born
with
that
natural
birth
of
Abraham
,
Isaac
and
Iacob
after
the
flesh
,
upon
which
alone
they
were
heirs
by
promise
of
that
earthly
Canaan
,
so
we
sign
them
so
soon
as
they
appear
to
be
born
with
that
birth
of
Christ
by
faith
,
by
which
they
are
heirs
of
the
true
Canaan
,
and
that
s
all
the
baptism
of
new
born
babes
can
possibly
be
found
any
where
in
the
word
,
this
birth
if
it
could
be
in
any
infant
at
all
,
at
least
cannot
appear
to
be
in
one
living
infant
above
another
,
for
either
they
dy
before
actual
transgression
hath
barr'd
them
,
and
then
though
our
hopes
are
the
same
of
them
all
,
yet
are
they
past
signing
by
baptism
,
or
else
they
live
and
are
seen
to
believe
,
or
not
believe
,
and
so
as
they
do
,
or
not
do
they
must
without
distinction
,
or
respect
to
naturall
descent
,
be
signed
or
not
signed
alike
.
Baptism
therefore
though
a
sign
in
its
nature
use
and
office
to
believing
men
and
women
;
yet
is
never
so
much
as
a
sign
to
that
person
to
whom
it
s
dispensed
in
infancy
.
But
as
for
your
signing
it
with
the
name
of
a
seal
,
I
should
wonder
much
more
at
your
ignorance
,
had
not
such
a
wonderful
thing
as
ignorance
been
threatned
to
those
wisemen
,
that
teach
Gods
fear
after
mens
precepts
Isay
29.
in
that
you
make
both
your
sacraments
to
be
seals
,
for
so
runs
your
ordinary
difinition
concerning
them
viz.
in
oculis
,
incurrentia
signa
,
et
sigilla
,
considering
how
clear
the
Scripture
is
against
you
,
for
verily
though
you
receive
that
denomination
of
a
seal
,
together
with
all
your
vain
conversion
and
worship
,
by
tradition
from
your
fathers
,
yet
you
never
learn'd
it
from
our
fathers
in
the
word
,
wherein
shew
me
(
if
you
can
)
from
the
beginning
to
the
end
(
save
in
Rom.
4.11
.
where
in
anosense
sense
viz.
not
to
strengthen
a
weak
faith
,
but
to
honor
great
faith
circumcision
was
set
(
as
Gods
broad
seal
)
to
confirm
Abraham
in
his
fatherhood
)
any
one
of
the
four
which
you
call
Gods
seals
viz.
either
circumcision
,
or
the
passeover
,
baptism
or
the
supper
is
call'd
a
seal
by
God
himself
.
Babist
.
The
formal
term
of
a
sign
is
no
more
to
be
found
in
Scripture
to
be
given
either
to
baptism
or
the
supper
,
then
the
term
of
a
seal
,
yet
you
grant
it
to
be
properly
called
a
sign
,
and
so
why
may
it
not
be
called
a
seal
,
though
it
be
not
so
called
in
Scripture
?
Baptist.
Though
the
expresse
denomination
of
a
sign
be
not
given
in
Scripture
to
either
baptism
or
supper
,
yet
no
lesse
is
sounded
forth
in
sense
and
signification
,
but
the
other
term
of
seal
(
as
to
these
things
)
is
not
consonant
to
the
rule
of
faith
,
for
verily
as
no
other
is
exprest
,
so
no
more
then
one
seal
of
the
Gospel
Covenant
is
so
much
as
implied
or
hinted
at
in
holy
writ
,
and
that
one
seal
is
no
other
then
the
holy
spirit
by
which
those
that
believe
,
are
said
to
be
sealed
Eph.
1.13
.
Eph.
4.30
.
and
howbeit
God
preacheth
the
Gospel
to
us
outwardly
by
words
,
oaths
,
signes
,
and
visible
resemblances
viz.
baptism
and
the
supper
,
and
this
in
the
ministration
of
men
,
who
may
minister
to
us
all
these
,
and
set
them
close
to
our
ears
,
and
to
our
eyes
,
yet
when
he
preaches
it
to
us
inwardly
,
so
fully
;
and
firmly
as
by
seal
,
he
preaches
it
himself
alone
,
and
though
by
a
baptism
,
yet
a
better
baptism
then
that
of
water
,
that
is
the
holy
spirit
,
which
(
though
the
sign
may
be
set
,
first
,
to
profest
believers
that
are
not
so
indeed
,
secondly
,
and
this
very
visibly
and
openly
to
the
view
of
others
,
thirdly
by
men
like
our selves
)
yet
first
is
never
set
to
any
but
believers
in
truth
,
secondly
,
and
that
secretly
and
indiscernably
to
any
but
themselves
that
are
seald
,
thirdly
,
by
none
but
God
himself
,
who
onely
sets
that
baptism
close
to
the
conscience
within
,
which
baptism
no
man
under
heaven
can
administer
:
what
we
set
i.
e.
the
sign
may
very
easily
be
to
a
blank
,
our
ministration
being
liable
to
mistake
,
but
what
Christ
sets
i.
e.
the
seal
that
makes
us
most
sure
from
himself
,
that
cannot
possibly
be
misplaced
,
for
where
and
whensoever
the
spirit
of
God
within
is
sent
to
bear
witnesse
,
and
cry
Abba
,
i.
e.
father
,
there
and
then
God
is
a
father
indeed
:
your
own
selves
say
that
where
the
seal
is
,
that
soul
is
sure
at
that
time
,
a
real
heir
,
and
from
that
time
forth
say
you
also
for
ever
,
and
so
say
I
,
if
that
soul
continue
for
ever
,
cleaving
to
the
Lord
,
not
quenching
,
resisting
,
or
so
grieving
that
holy
spirit
,
as
to
cause
it
to
depart
for
ever
(
for
if
so
ther
s
another
tale
told
you
from
several
Scriptures
,
1
Chron.
28.9
.
Heb.
6.4.5
.
Heb.
10
29.
)
But
if
it
be
so
as
you
say
,
that
Gods
seal
seals
up
none
but
such
as
are
both
true
heirs
by
faith
at
present
,
and
must
necessarily
abide
so
for
ever
,
then
first
here
's
an
Argument
(
ad
hominem
)
how
ever
,
i.
e.
an
evidence
to
you
out
of
your
own
mouthes
,
that
your
baptism
is
none
of
Gods
seal
,
s●th
it
is
set
by
you
not
onely
to
1000s
that
after
it
fall
from
him
,
but
indeed
to
1000s
that
never
knew
him
their
father
,
nor
never
will
.
I
again
therefore
once
more
for
all
(
that
I
may
not
trouble
my self
with
them
,
when
I
meet
them
in
other
places
)
protest
against
these
your
expressions
of
circumcision
and
baptism
by
the
name
of
seals
,
Gods
seales
of
the
Gospel
Covenant
&c.
first
as
none
of
mine
,
wheresoever
you
are
found
fathering
them
on
me
,
as
p.
6.7.14
.
Secondly
as
none
of
Gods
expressions
,
though
(
I
know
not
how
many
times
ore
viz.
p.
4.6.7.8.13.14
.
)
you
aver
the
ordinances
to
be
Gods
seals
,
and
father
that
very
phrase
on
God
himself
,
who
as
he
useth
not
such
a
phrase
,
when
he
speaks
of
those
foolish
things
(
as
the
world
counts
them
2
Cor.
1.
)
which
he
chuses
as
his
outward
witnesses
,
shews
,
signs
and
love
tokens
from
himself
to
us
,
so
he
useth
no
such
tools
indeed
as
these
Instrumental
signes
are
,
when
he
ministreth
himself
,
for
these
he
appoints
men
to
minister
in
;
these
are
the
instruments
of
the
foolish
sheapherds
Zach.
11.15
.
even
the
outward
instruments
which
God
hath
chosen
for
the
under
sheapheards
to
act
by
,
he
uses
none
of
these
I
say
as
his
own
seal
and
inward
witnesse
,
for
that
s
no
lesse
then
the
holy
spirit
,
which
whattypes
,
shews
and
signes
of
the
Gospel
Covenant
soever
there
have
bin
outwardly
both
before
and
since
the
Gospel
begun
,
hath
bin
,
is
and
ever
shall
be
the
onely
earnest
that
God
hath
given
,
the
only
witnesse
that
him self
hath
us'd
,
the
onely
seal
that
he
hath
set
in
any
age
,
whether
before
the
law
,
or
under
the
law
,
or
under
the
Gospel
,
Psal.
51.11.12
.
Eph.
1.13.4.30
.
2
Cor.
5.5
.
Rom.
8.15.23
.
So
having
removed
the
rubbish
of
rude
expression
,
with
which
your
last
argument
was
clouded
,
and
not
a
little
over
loaded
(
as
you
delivered
it
)
I
come
now
to
consider
it
nakedly
as
it
lies
substantially
enough
compriz'd
in
these
expressions
viz.
Vnder
the
Law
circumcision
was
by
Gods
appointment
dispensed
to
little
infants
,
Ergo
under
the
Gospel
baptism
must
be
to
infants
also
,
or
else
the
Gospel
Covenant
is
worse
to
the
spiritual
seed
of
Abraham
now
,
then
it
was
to
his
carnall
seed
under
the
law
.
This
is
in
short
the
plain
sense
and
ordinary
way
of
urging
this
argument
.
By
way
of
Answer
to
which
let
me
be
so
bold
first
as
to
ask
you
this
one
question
viz.
why
you
stand
so
st●fly
to
have
baptism
dispens'd
so
strictly
after
the
manner
of
circumcision
,
and
yet
stray
and
vary
your
very
selves
from
the
fashion
of
that
administration
in
a
manner
as
much
as
any
men
in
the
world
?
for
verily
though
the
way
of
circumcision
be
that
you
stickle
for
,
yet
you
stragle
from
it
,
and
as
to
the
very
subject
it self
,
vary
from
it
as
much
as
in
any
thing
else
;
if
that
be
rhe
rule
after
which
men
must
baptize
(
as
you
plead
)
why
then
do
ye
not
baptize
(
for
so
they
circumcised
)
First
onely
males
,
and
no
females
?
Secondly
,
all
male
servants
upon
the
masters
single
faith
,
as
well
as
male
children
on
the
fathers
?
Thirdly
,
on
the
eighth
day
onely
,
and
neither
sooner
nor
later
,
nor
one
day
before
it
nor
behind
it
?
Fourthly
,
by
the
hands
of
parents
,
fathers
,
Mrs.
Mothers
,
as
well
as
by
the
hands
of
the
Pries●s
onely
?
Fifthly
,
any
where
viz:
at
home
or
abroad
,
in
Inns
or
other
places
,
as
occasion
is
,
but
onely
or
for
the
most
part
in
your
great
stone
houses
?
for
this
is
both
the
liberty
and
the
bondage
of
your
late
directory
,
that
baptism
must
be
dispens'd
by
a
Minister
onely
,
not
in
any
case
by
a
private
person
,
much
lesse
by
a
mother
,
or
any
woman
.
Secondly
,
in
the
places
of
publique
worship
onely
,
not
in
private
places
or
privately
.
Thirdly
,
on
any
day
,
not
specifying
●he
eighth
,
so
it
be
not
unnecessarily
delayed
.
Fourthly
,
to
any
child
whether
male
or
female
for
ought
you
expresse
to
the
contrary
,
if
so
be
the
parent
be
a
believer
.
Fifthly
,
to
no
man
servant
so
far
as
I
find
on
the
masters
belief
,
though
a
Christian
may
chance
to
hire
into
his
house
an
Indian
or
infidel
:
when
as
its
most
notoriously
known
that
thus
it
was
then
viz.
that
not
the
publique
Priests
onely
in
the
publique
places
,
but
masters
might
and
must
circumcise
all
their
male
servants
,
fathers
or
mothers
their
male
infants
,
on
the
eighth
day
onely
,
and
that
either
at
home
(
as
Abraham
in
his
house
Gen.
17.
)
or
any
where
else
(
as
Zipporah
at
an
Inn
Exod.
4.24.25.26
.
)
O
the
prodigious
proling
that
you
Priests
make
from
your
own
pattern
!
how
crookedly
close
do
you
keep
to
your
own
coppy
?
there
are
about
some
seven
several
modifications
of
actions
,
in
respect
of
which
one
may
be
said
to
differ
from
,
or
be
like
another
,
which
for
memories
sake
are
coucht
altogether
in
this
verse
of
interrogatories
.
Quis
?
quid
?
ubi
?
qualis
?
quando
?
quibus
auxiliis
?
cu●
?
In
all
which
if
inquisition
be
made
,
how
far
forth
your
baptism
and
circumcision
do
agree
or
differ
,
though
you
contend
or
rather
pretend
them
to
be
like
one
another
in
each
,
yet
we
shall
find
a
deep
disparity
between
them
in
no
lesse
then
all
.
First
,
if
we
ask
(
as
de
subjecto
)
this
question
quis
?
who
is
the
true
subject
of
circumcision
,
who
of
your
baptism
,
yea
even
your
own
so
circumcision-like
baptism
(
much
more
that
baptism
which
is
rightly
dispensed
)
how
far
is
the
one
divers
from
the
other
?
though
this
is
one
of
the
main
things
wherein
you
profess
they
must
be
alike
,
for
that
(
as
I
shew'd
before
)
did
belong
to
males
onely
,
this
you
dispense
to
females
also
;
that
to
the
natural
infants
of
the
Jews
though
the
parents
were
known
to
be
unbelievers
(
for
Ioshua
circumcised
the
seed
of
all
those
murmurers
that
were
cut
off
for
unbelief
)
this
(
as
to
no
natural
infants
at
all
by
right
,
no
not
to
the
Jews
infants
)
so
by
your
own
confession
,
not
to
any
infants
whose
parents
are
unbelievers
,
whereby
you
may
see
that
as
the
law
is
changed
,
so
there
is
a
plain
change
also
in
the
subjects
of
these
two
ordinances
circumcision
and
baptism
not
onely
as
we
,
but
as
you
your selves
contend
to
have
baptism
dispensed
,
for
as
onely
so
all
the
male
children
of
the
Jews
both
might
and
must
be
circumcised
though
their
parents
were
never
such
wicked
unbelievers
,
but
even
your selves
say
the
Jews
seed
are
all
cut
off
from
baptism
and
the
Gospel
Church
,
because
their
parents
are
unbelievers
;
both
all
the
Jews
and
their
males
might
be
circumcised
though
none
of
them
believed
,
while
that
Covenant
of
circumcision
stood
,
meerly
as
they
were
of
the
stock
of
believing
Abraham
,
but
might
not
be
baptized
when
the
Gospel
Covenant
began
in
Iohns
Baptism
upon
that
account
,
unlesse
they
now
believed
in
their
own
persons
though
they
were
of
the
stock
of
Abraham
still
as
much
as
ever
,
nor
may
to
this
day
in
your
own
opinions
.
Secondly
,
if
(
as
to
the
nature
,
matter
and
essential
form
or
being
of
the
Rites
themselves
)
we
ask
the
question
quid
?
what
circumcision
was
,
and
what
your
baptism
?
how
far
do
they
differ
?
the
one
being
a
cutting
off
the
foreskin
of
the
flesh
,
the
other
a
wetting
of
the
foreskin
of
the
face
onely
with
a
few
drops
of
water
,
no
more
iike
it
then
chalke's
like
cheese
.
Thirdly
if
,
as
to
the
place
where
,
we
ask
the
question
ubi
?
where
circumcision
was
dispensed
,
and
where
your selves
say
baptism
ought
to
be
?
how
greatly
doth
your
manner
of
baptism
differ
from
it
?
and
how
much
more
then
ours
?
for
circumcision
might
be
dispensed
any
where
but
in
the
Temple
,
where
I
find
not
they
were
to
be
brought
at
all
till
circumcised
,
as
Christ
himself
Luke
2.21
,
22.
but
your
Rantism
no
where
else
by
appointment
but
in
your
Temples
;
herein
I
say
our
baptism
squares
more
with
it
than
yours
,
who
pretend
so
much
to
baptize
after
the
manner
of
it
,
for
all
places
are
to
us
alike
,
where
there
is
conveniency
of
water
enough
to
baptize
in
,
and
therefore
we
must
except
the
Font
and
Bason
.
Fourthly
,
if
,
as
to
the
quality
,
special
properties
,
uses
,
ends
and
offices
of
these
two
dispensations
,
the
question
be
asked
in
quale
quid
?
what
were
the
special
properties
,
purposes
,
uses
,
ends
,
and
offices
of
these
two
several
administrations
?
what
things
persons
were
specially
obliged
to
by
them
?
what
was
specially
signified
to
persons
in
them
?
and
such
like
how
little
do
these
look
each
like
the
other
?
for
circumcision
tied
men
to
the
observation
of
a
certain
carnal
,
cumbersome
,
costly
service
,
Law
,
Priest-hood
,
in
order
to
their
inheriting
the
Earthly
Canaan
,
which
all
are
now
clean
changed
and
confiscate
,
but
baptism
,
as
dispensed
by
us
according
to
the
word
,
binds
to
the
observation
of
another
Law
,
and
the
voice
of
another
Lawgiver
,
High
Priest
,
and
Prophet
Christ
Iesus
,
whom
Moses
spake
of
,
and
God
hath
now
raised
up
accordingly
,
and
this
in
order
to
a
future
enjoiment
of
a
heavenly
inheritance
typed
out
by
the
other
;
and
as
for
your
rantism
it
ties
to
neither
this
nor
that
,
but
to
a
certain
service
,
and
law
of
Ordinances
,
and
Gospel
,
and
Church
posture
,
and
priesthood
of
mans
own
making
,
which
one
knows
not
well
what
to
make
of
,
nor
what
part
of
speech
to
call
it
but
a
participle
,
for
it
takes
part
of
the
Law
and
part
of
the
Gospel
,
and
is
neither
perfectly
,
but
patcht
up
out
of
both
by
the
politick
power
of
the
Priesthood
,
so
as
it
may
make
most
for
the
peoples
painted
p●etie
,
and
their
own
pay
together
,
in
order
to
their
labor
for
their
pains
Mat.
15.9
.
Again
,
Circumcision
pointed
as
a
type
indeed
at
the
circumcision
of
the
heart
but
as
a
sign
so
it
signified
a
promise
of
outward
felicity
in
Canaan
,
and
that
Christ
should
come
of
Abraham
after
the
flesh
,
&c.
true
baptism
signifies
the
death
,
burial
,
and
resurrection
of
Christ
,
and
remission
of
sins
by
his
being
crucified
,
and
such
things
as
were
no
wayes
resembled
by
the
other
,
your
rantism
just
nothing
.
Fiftly
,
if
as
to
the
time
of
those
two
services
,
the
question
be
askt
Quando
?
when
circumcision
,
and
when
your
baptism
are
by
right
to
be
dispensed
?
how
miserably
do
you
your selves
misse
of
hitting
right
with
it
here
too
?
though
it
be
a
main
matter
you
intimate
to
us
your
imitation
of
circumcision
in
,
circumcision
being
punctually
to
be
performed
on
the
eighth
day
,
true
baptism
not
till
the
day
wherein
persons
appear
to
believe
withall
their
heart
,
and
so
not
in
any
infancy
at
all
but
the
infancy
of
our
faith
,
and
even
your
rantism
,
though
in
infancy
,
as
circumcision
was
,
yet
on
what
day
you
please
besides
the
8th
,
sometimes
after
a
fourt'night
,
or
a
moneth
,
and
sometimes
at
the
half
year
or
years
end
.
Sixthly
,
if
,
as
to
the
administrator
,
it
be
ask
quibus
auxiliis
?
by
whose
hands
these
ordinances
are
to
be
administred
?
how
different
are
they
?
circumcision
being
dispensed
by
the
Master
,
Father
,
or
mother
,
but
as
for
baptism
(
as
you
dispense
it
at
least
)
none
but
men
in
holy
orders
are
to
administer
it
,
in
which
you
go
not
only
besides
the
Gospel
which
records
Ananias
,
and
Philip
dispensing
baptism
,
who
were
but
gifted
disciples
,
and
neither
of
them
in
any
orders
to
the
ministery
,
save
that
Philip
was
in
office
as
a
Deacon
to
look
to
the
poor
,
by
vertue
of
which
Deaconship
if
you
Presbyters
judge
(
as
the
Bishops
did
before
you
)
that
Philip
baptized
,
and
not
rather
by
his
Discipleship
,
I
deem
you
will
dote
at
last
as
much
as
they
;
but
also
besides
the
Law
you
live
by
.
Seventhly
,
if
(
as
to
the
account
and
warrant
)
it
be
demanded
Cur
?
why
they
circumcised
infants
,
and
why
you
baptize
them
?
how
far
do
you
fall
short
of
the
Jewes
in
this
also
?
for
they
had
express
precept
,
and
institution
to
circumcise
infants
over
and
over
again
repeated
in
Moses
Testament
,
besides
the
president
of
Abrahams
own
family
the
self
same
day
wherein
the
command
was
given
to
circumcise
all
the
males
at
eight
daies
old
,
whereas
if
that
which
we
call
the
New
Testament
,
be
indeed
the
Register
of
Christs
will
there
is
,
as
is
confest
by
the
most
ingenuous
of
your
coat
,
witness
Mr.
Hunton
at
a
publike
dispute
at
Warbleton
in
Sussex
,
neither
one-plain
precept
,
nor
so
much
as
one
president
of
such
a
matter
as
baptizing
infants
:
God
never
appointed
such
a
thing
,
neither
,
to
speak
in
that
figure
in
which
God
speaks
of
himself
Ier.
19.5
.
came
it
at
all
into
his
mind
.
So
like
are
circumcision
,
your
rule
for
baptism
,
and
your
baptism
which
you
profess
to
act
in
by
that
rule
of
circumcision
,
that
to
say
the
truth
your
run
out
from
your
rule
in
every
line
you
write
after
it
,
so
that
I
much
wonder
that
you
above
all
men
should
argue
baptism
comes
in
the
room
of
circumcision
,
so
that
they
are
both
as
one
,
and
the
one
must
be
ordered
after
the
example
of
the
other
,
who
in
your
baptism
come
no
nearer
circumcision
then
so
.
For
verily
they
meet
one
another
very
little
nearer
then
in
that
general
denomination
of
a
sign
or
token
of
a
Covenant
,
in
which
the
Rainbow
may
be
said
to
be
like
them
both
.
That
two
things
should
be
one
thing
,
for
so
with
you
your
Rantism
and
circumcision
are
,
and
yet
be
adequate
well-nigh
in
nothing
is
riddle
me
what
s
this
with
a
witness
.
And
by
all
this
we
may
see
how
forcible
your
Argument
is
that
is
drawn
from
the
Analogy
of
baptism
with
circumcision
,
which
Argument
your
Dr.
Featly
saies
may
be
truly
called
,
in
regard
of
the
Anabaptists
,
Pons
Asinorum
,
a
bridge
which
these
asses
could
never
pass
over
,
for
to
this
day
they
could
never
,
nor
,
quoth
he
,
hereafter
will
be
ever
able
to
yield
a
reason
,
why
the
children
of
the
faithful
under
the
Gospel
are
not
as
capable
of
baptism
,
as
they
under
the
law
of
circumcision
p.
40.
but
by
your
leave
,
through
whom
that
Doctor
being
dead
yet
speaketh
,
the
Dialogy
and
discrepation
that
is
between
,
not
only
your
Rantism
,
as
is
above
mentioned
,
but
also
the
true
baptism
and
circumcision
,
is
such
a
reason
to
the
contrary
,
as
all
the
Classes
of
Clergy
men
combind
together
in
one
Synodicall
Convention
,
will
never
be
able
clearly
to
refute
as
long
as
they
breath
.
As
therefore
to
the
Argument
of
yours
which
I
am
now
in
hand
with
,
I
come
now
directly
to
denie
the
consequence
thereof
,
for
it
follows
not
in
any
wise
that
because
circumcision
was
by
Gods
appointment
dispensed
to
little
infants
therefore
baptism
must
be
so
now
,
and
that
not
only
for
those
manie
reasons
above
specified
,
but
even
for
this
also
,
because
God
did
appoint
that
circumcision
should
be
dispensed
to
infants
under
the
Law
;
but
did
never
appoint
anie
such
thing
as
that
baptism
should
be
dispensed
to
infants
under
the
Gospel
,
nor
is
there
the
least
tittle
in
all
the
Testament
of
Christ
tending
to
the
manifestation
of
one
crumb
of
commission
for
that
matter
.
Babist
.
What
you
jest
is
not
Mat.
28.19
.
commission
plain
enough
to
baptism
infants
,
where
all
nations
are
bid
to
be
discipled
and
baptized
?
Baptist.
That
verie
Scripture
which
is
commonly
conceived
by
you
,
and
consequently
urged
as
Christs
commission
to
baptize
infants
,
so
plainly
comm●ssionates
the
very
contrarie
,
that
if
some
self
interest
or
other
had
not
besotted
you
besides
the
true
sence
of
the
spirit
in
that
place
,
you
could
not
be
so
abominably
absurd
as
to
argue
infants
baptism
from
it
as
you
do
,
for
to
say
nothing
here
,
as
anon
happily
I
shall
,
of
the
contradictorie
doings
that
is
among
your
prime
pen-men
and
patrons
of
infant-sprinkling
in
their
verdicts
about
this
place
,
some
ventring
to
draw
it
in
to
the
vindicating
of
that
foppery
,
some
,
seeing
they
cannot
thus
maintain
it
,
willing
enough
to
let
it
ly
dead
,
supposing
themselves
pretty
well
apaied
from
this
place
,
if
they
can
but
barely
evade
the
receiving
of
bangs
from
it
;
and
therefore
will
not
be
too
busie
with
it
themselves
,
but
are
content
to
assert
no
more
then
this
from
it
,
that
it
is
no
prohibition
of
infants
baptism
.
Of
this
sort
is
Dr.
Holmes
,
who
p
7.
of
his
Animadversions
,
disclaimes
it
to
be
Christs
commission
to
the
Apostles
,
and
Dr
Featley
,
who
,
howbeit
he
is
so
bold
as
to
mention
it
as
Christs
command
for
baptizing
of
infants
,
and
to
argue
from
it
as
such
p.
39.
yet
in
answer
to
Mr
Cornwell
,
asserting
infant
baptism
to
be
against
Christs
commission
Mat.
28.19
.
Mark
16.15
,
16.
professes
,
that
there
is
no
mention
at
all
of
infants
in
either
of
those
texts
,
much
less
a
prohibition
to
baptize
them
p.
62.
among
those
that
assault
us
from
this
place
Dr
Featley
and
Mr
Marshall
are
the
Chrieftanes
and
this
is
the
common
way
of
argumentation
from
it
,
viz.
All
nations
are
to
be
baptized
.
But
children
are
of
the
Nations
.
E●go
,
&c.
To
this
purpose
your
approved
Dr
Featley
argues
,
but
as
falsly
as
a
man
can
likely
do
:
whose
Syllogism
is
this
p.
39.
viz.
That
which
extends
to
all
Nations
belongs
to
children
as
well
as
men
,
for
childern
are
a
great
part
if
not
the
half
of
all
nations
.
But
Christs
command
of
baptizing
extends
to
all
nations
,
Mat.
28.19
.
Mark
16.15.16
.
Ergo
Christs
command
of
baptizing
belongeth
to
children
and
they
ought
to
be
baptized
as
well
as
men
.
On
this
wise
also
Mr
Marshall
reasons
in
his
answer
to
Mr.
Tombes
p.
214.
by
way
of
repetition
of
what
he
more
largely
delivered
in
his
Sermon
,
viz.
In
every
nation
the
children
make
a
great
part
of
that
Nation
,
and
they
are
alwaies
included
under
every
administration
,
whether
promises
,
or
threatnings
,
priviledges
,
or
burdens
,
mercies
,
or
judgements
,
unless
they
be
excepted
.
Much
after
the
same
sort
also
doth
Mr.
Blake
express
himself
,
p.
20.
of
his
birth
priviledge
concerning
Mat.
28.19
.
viz.
The
words
there
comprize
infants
,
they
are
no
more
excluded
then
men
at
years
,
serving
to
make
up
a
Nation
as
well
as
parents
,
the
infants
of
any
nation
make
a
part
of
the
nation
.
But
who
would
think
such
goodly
geer
as
this
should
manifest
it self
to
the
whole
world
,
as
a
fruit
of
the
most
serious
meditations
of
men
so
eminently
polemical
as
they
by
the
Clergy
are
esteemed
to
be
in
their
several
Tracts
in
this
point
,
and
that
it
should
pass
without
the
least
item
of
correction
for
it
,
from
any
one
of
their
brethren
,
who
rather
seem
all
to
consent
to
,
then
contradict
them
?
However
I
shall
make
as
serious
Examen
of
it
as
I
can
.
First
,
then
is
it
so
Sirs
,
that
what
ever
administration
extends
to
all
nations
belongs
to
infants
therein
,
as
well
as
men
,
so
that
they
are
no
more
excluded
,
from
it
,
then
men
at
years
?
how
is
it
then
that
preaching
the
Gospel
,
and
prayer
with
laying
on
of
hands
for
confirmation
,
for
the
spirit
,
which
D●
Holmes
dotes
was
dispensed
to
these
infants
that
were
brought
to
Christ
,
and
therfore
much
more
baptism
in
infancy
,
and
as
a
proof
thereo●
brings
testimony
that
it
was
never
used
in
the
primitive
times
to
be
dispensed
till
past
infancy
▪
how
is
it
(
I
say
)
that
these
,
and
also
fellowship
in
the
supper
are
by
your
very
selves
denyed
to
belong
to
infants
in
infancy
?
what
is
the
reason
that
you
exclude
infants
here
?
are
not
these
priviledges
belonging
to
men
,
why
then
(
if
yours
and
Mr
Marshalls
assertion
be
true
)
not
to
infants
as
well
as
men
?
are
they
not
mercies
,
administrations
,
merciful
administrations
of
God
,
extended
to
all
nations
?
yea
is
not
preaching
an
administration
to
every
creature
that
extends
not
to
infants
?
and
yet
(
saving
Mr
Marshals
cunning
insertion
of
this
clause
(
unlesse
they
be
excepted
)
whereby
to
salve
his
proposition
,
from
default
of
falsity
,
though
thereby
he
renders
it
plainly
uslesse
to
his
purpose
)
are
infants
any
where
by
name
excepted
from
any
one
of
these
administrations
,
any
more
then
they
are
from
baptism
it self
?
yea
is
it
not
an
administration
of
God
extending
to
all
nations
that
persons
should
work
,
or
else
not
eat
,
in
which
infants
are
not
included
,
for
then
must
they
starve
,
and
yet
no
where
at
all
excepted
?
yea
he
that
believeth
and
is
baptized
shall
be
saved
,
he
that
believeth
not
shall
be
damned
;
Christ
is
the
Author
of
eternall
salvation
to
all
them
that
obey
him
;
Christ
shall
come
in
flaming
fire
,
taking
vengeance
on
all
them
that
know
not
God
,
and
obey
not
the
Gospell
;
he
that
confesseth
me
before
men
,
him
will
I
confesse
before
my
father
which
is
in
heaven
;
he
that
denieth
me
shall
be
denied
;
whosoever
is
ashamed
of
me
and
of
my
words
of
him
will
I
be
ashamed
;
he
that
denieth
not
himself
,
and
taketh
not
up
his
crosse
dayly
and
followeth
me
;
and
hateth
not
his
father
and
mother
,
and
his
own
life
,
and
all
that
he
hath
,
cannot
be
my
disciple
;
him
shall
ye
hear
in
all
things
whatsoever
he
saith
unto
you
,
and
whosoever
heareth
not
his
voice
shall
be
cut
off
from
among
his
people
:
if
any
man
love
not
the
Lord
Iesus
Christ
,
let
him
be
Anathema
Maranatha
,
repent
and
be
baptized
,
and
an
hundred
such
like
,
are
not
these
Gods
Gospel-administrations
of
duties
,
promises
,
threatnings
,
priviledges
,
burdens
,
mercies
,
judgements
extended
to
all
nations
,
from
which
infants
are
not
excepted
?
and
yet
do
these
include
and
comprize
infants
as
much
as
men
at
years
?
or
are
infants
excluded
by
expresse
exception
from
any
of
these
,
any
more
then
from
that
one
amongst
the
rest
viz.
the
duty
and
ordinance
of
baptism
?
how
then
dare
you
aver
so
peremptorily
,
so
universally
that
every
administration
that
extendeth
to
all
nations
,
belongeth
to
infants
as
well
as
men
?
yea
(
that
I
may
shame
and
silence
you
in
this
out
of
your
own
sayings
)
some
of
you
,
namely
Mr.
Marshal
perceiving
that
if
you
grant
that
Infants
did
eat
the
passeover
it
will
follow
from
that
to
their
eating
the
supper
,
as
well
as
from
their
circumcision
of
old
to
the
baptism
of
them
now
,
do
assert
that
infants
did
not
eat
the
passeover
,
yet
was
not
the
passeover
an
administration
to
the
nation
of
Israel
,
from
which
infants
were
never
excepted
?
and
if
so
,
how
then
can
your
other
sayings
be
true
,
that
every
administration
that
extendeth
to
the
nations
,
belongs
to
infants
as
well
as
to
persons
at
years
,
unlesse
they
be
somewhere
excepted
?
Babist
.
We
mean
not
of
a
formall
exception
,
but
a
vertuall
exception
,
an
exception
in
effect
at
least
infants
must
have
,
or
else
be
supposed
as
included
under
every
administration
that
is
given
to
the
nations
,
and
thus
infants
are
excepted
from
all
those
last
mentioned
precepts
,
promises
,
threats
&c.
forasmuch
as
it
is
most
notoriously
known
they
are
not
capable
to
do
the
things
upon
the
performance
,
or
non-performance
of
which
those
mercies
and
Iudgements
are
promised
and
threatned
,
for
they
cannot
hear
Christs
voice
,
nor
know
,
nor
love
,
nor
obey
him
,
nor
deny
themselves
,
nor
hate
their
lives
,
nor
confesse
him
,
nor
deny
him
,
and
whereas
t
is
said
that
if
any
will
not
work
let
him
not
eat
,
infants
must
necessarily
be
understood
to
be
excepted
there
,
though
not
by
name
,
because
they
cannot
work
,
and
so
(
unlesse
excepted
)
must
perish
by
Gods
appointment
for
want
of
food
;
so
concerning
eating
at
the
supper
,
Infants
are
excepted
,
not
expressely
,
yet
implicitly
,
and
in
effect
in
those
words
,
let
a
man
examine
himself
,
and
so
let
him
eat
,
because
there
s
that
required
in
order
to
eating
there
viz.
self
examination
,
discerning
the
Lords
body
and
blood
which
infants
cannot
do
.
Baptist.
T
is
very
true
,
they
are
excepted
from
all
these
as
you
say
implicitly
,
and
in
effect
,
though
not
expressely
,
but
then
(
let
it
be
considered
)
is
there
not
as
fair
,
and
as
clear
an
exception
of
them
from
baptism
,
as
from
any
of
these
,
or
in
particular
as
from
that
service
of
the
supper
?
in
as
much
as
theres
that
required
in
order
to
baptisme
which
infants
can
no
more
do
,
then
they
can
do
what
s
required
to
the
supper
?
viz.
to
believe
with
all
the
heart
,
Act.
8.37
.
and
to
be
discipled
i
,
e
,
to
be
taught
,
and
to
learn
the
Gospel
Mat.
28.19
.
If
any
should
ask
this
question
,
what
hinders
why
I
may
not
eat
the
supper
?
you
would
answer
thus
,
if
thou
examinest
thy self
thou
maiest
eat
of
that
bread
,
and
drink
of
that
cup
:
so
when
the
Eunuch
enquired
of
Philip
,
what
hinders
why
I
may
not
be
baptized
?
he
answers
him
in
the
very
same
viz.
if
thou
believest
with
all
thy
heart
thou
maiest
:
for
whoever
shall
say
these
answers
viz.
let
a
man
examine
himself
,
and
so
he
may
eat
,
let
a
man
believe
with
all
his
heart
,
so
he
may
be
baptized
,
or
if
thou
examinest
thy self
thou
mayest
eat
,
or
if
thou
believest
with
all
thy
heart
thou
maiest
be
baptized
,
are
not
the
self
same
in
sense
and
signifification
,
shall
never
go
for
a
wise
man
more
with
me
,
and
whoever
shall
say
that
the
phrase
of
Philip
to
the
Eunuchs
question
,
what
hinders
why
I
may
not
?
viz.
if
thou
believest
with
all
thy
heart
thou
mayest
be
baitized
,
is
as
not
exceptive
of
infants
from
baptism
,
as
that
phrase
of
Paul
,
let
a
man
examine
himself
,
and
so
let
him
eat
,
is
exceptive
of
infants
from
the
supper
,
can
seem
no
other
to
me
then
one
,
whose
reason
is
basely
captivated
to
some
carnal
interest
or
other
,
yea
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act.
8.37
.
doth
ful
as
much
(
if
not
more
)
imply
an
unlawfulnesse
of
their
admission
to
baptism
,
that
believe
not
with
all
the
heart
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Cor.
11.28
.
doth
imply
an
unlawfulnesse
of
their
admission
to
the
supper
,
who
do
not
first
examine
themselves
,
what
ever
exception
therefore
ye
can
find
in
the
word
of
infants
from
the
supper
,
the
self
same
will
I
find
of
infants
from
baptism
,
and
what
ever
ground
of
admission
to
baptism
you
shall
find
there
for
them
,
the
same
will
I
bring
for
their
admission
to
the
supper
.
Babist
.
Those
places
where
it
s
said
if
thou
believest
thou
mayest
,
he
that
believeth
and
is
baptized
,
repent
and
be
baptized
,
go
teach
and
baptize
,
imply
onely
an
unlawfulness
of
baptizing
persons
at
years
without
instruction
,
belief
,
and
repentance
,
and
are
phrases
that
relate
to
such
onely
,
and
not
to
infants
,
who
may
notwithstanding
any
thing
to
the
contrary
there
exhibited
,
be
baptized
without
any
of
these
.
Baptist.
So
you
use
to
say
still
indeed
of
these
Scriptures
,
that
they
speak
of
persons
at
age
and
not
in
non-age
,
and
so
say
I
too
,
but
I
wonder
then
where
are
the
Scriptures
that
speak
of
infants
baptism
?
if
all
the
places
of
Scripture
that
speak
of
baptism
at
all
,
speak
onely
of
the
baptism
of
adult
ones
and
so
you
are
fain
to
confesse
they
do
when
we
come
to
examine
them
one
after
another
,
yea
I
remember
that
at
two
publique
disputes
,
when
we
have
put
you
to
assign
what
Scripture
infant
baptism
is
commanded
in
Mat.
28.19
.
hath
bin
nominated
as
your
warrant
,
out
of
which
when
it
hath
been
plainly
proved
that
Christ
commands
no
more
in
that
place
to
be
baptized
,
then
such
whom
he
commands
also
first
to
be
instructed
,
reply
hath
been
made
to
this
purpose
viz.
that
Christ
there
requires
that
such
as
are
capable
of
instruction
should
be
instructed
first
,
but
that
hinders
not
why
infants
may
not
be
baptized
before
instruction
)
but
if
so
I
say
I
wonder
still
where
that
place
is
that
warrants
it
that
infants
may
be
baptized
at
all
,
●ith
you
are
fain
to
confesse
that
that
phrase
go
teach
and
baptize
,
yea
even
you
your selves
sometimes
,
who
just
before
assigned
it
as
the
warrant
for
infant
baptism
,
that
it
speaks
onely
of
persons
capable
to
be
taught
,
and
not
of
infants
.
As
you
say
therefore
that
these
places
speak
of
the
baptism
of
men
and
women
onely
that
are
capable
●o
learn
,
believe
and
repent
,
and
not
exclusivly
of
infants
,
because
they
are
not
capable
to
do
those
things
,
who
yet
may
be
bap●ized
for
all
that
,
so
I
say
of
these
words
,
let
a
man
examine
himself
,
and
so
let
him
eat
,
they
imply
an
unlawfulnesse
in
men
and
women
only
to
eat
the
supper
without
self-examination
,
but
not
in
infants
,
who
being
not
capable
to
examine
themselves
,
may
(
any
thing
to
the
contrary
there
notwithstanding
)
be
admitted
to
the
supper
without
it
:
t
is
men
and
women
onely
,
and
not
children
who
upon
non-examination
of
themselves
are
excepted
.
As
you
argue
therefore
that
every
administration
to
an
Nation
includes
infants
,
as
well
as
men
,
unlesse
the
be
excepted
,
and
therefore
they
must
be
baptized
:
I
conclude
the
same
from
those
premises
,
concerning
their
right
to
other
ordinances
viz.
therefore
they
must
be
preacht
to
,
therefore
they
must
eat
the
supper
,
two
administrations
given
to
all
nations
,
from
which
infants
are
no
more
excepted
then
from
baptism
.
As
therefore
you
take
it
for
an
implicit
exception
of
infants
from
the
supper
,
in
that
they
cannot
perform
what
is
required
in
that
place
to
the
receiving
of
it
,
i.
e.
not
examine
themselves
,
nor
discern
the
Lords
body
,
though
by
name
they
are
not
excepted
,
so
(
if
you
be
not
partial
)
your
own
consciences
will
compel
you
to
take
it
for
at
least
as
implicit
an
exception
of
infants
from
baptism
,
in
that
they
are
no
way
capable
to
perform
those
things
which
are
required
of
persons
in
order
to
their
admission
to
baptism
in
other
places
viz.
nor
to
believe
with
all
the
heart
,
nor
to
confesse
sin
,
nor
amend
their
lives
,
nor
repent
,
nor
call
on
the
name
of
the
Lord
,
all
which
were
required
of
adult
ones
that
come
to
baptism
,
as
we
see
Mat.
3.
Act.
2.
Act.
8.
Act.
22.
and
also
in
the
Rubrick
where
it
being
askt
what
is
required
of
persons
to
be
baptized
?
answer
is
made
thus
,
viz.
repentance
whereby
they
forsake
sin
:
and
faith
whereby
they
stedfastly
believe
the
promises
of
God
made
to
them
in
that
sacrament
,
though
by
name
they
be
not
excepted
in
any
of
these
places
.
Your
cui
signatum
ei
signum
nisi
obstet
&c.
your
thredbare
Argument
viz.
to
whom
the
thing
signified
belongs
to
them
the
sign
,
unlesse
there
be
some
impediment
or
in
capacity
to
perform
what
is
required
in
order
to
the
receiving
of
the
sign
,
if
it
had
one
farthing
worth
of
force
in
it
to
give
infants
accesse
to
baptism
,
would
equally
avail
to
give
them
accesse
to
the
supper
,
if
we
were
minded
in
good
earnest
to
plead
their
right
to
both
,
in
evidence
of
which
I
shall
argue
upon
you
with
your
own
Argument
,
thus
To
whom
the
thing
signified
belongs
,
to
them
the
sign
also
belongs
,
unlesse
there
be
some
exception
or
incapacity
to
perform
what
is
required
to
the
receiving
of
the
sign
.
But
the
thing
signified
in
the
supper
which
is
the
same
that
s
signified
in
baptism
viz.
Christ
and
his
benefits
belongs
to
infants
,
and
there
s
no
more
exception
of
them
from
it
,
then
from
baptism
,
nor
more
incapacity
in
them
to
perform
that
which
is
required
to
the
supper
,
then
there
is
in
them
to
perform
what
s
required
to
baptism
.
Ergo
if
they
may
receive
the
outward
sign
of
baptism
,
they
may
receive
the
outward
sign
of
the
supper
also
.
But
in
truth
as
they
are
no
more
capable
of
one
of
these
signs
then
the
other
,
so
are
they
in
very
dead
both
uncapable
of
,
and
plainly
enough
alike
excepted
from
both
.
Secondly
,
is
it
so
Sirs
,
that
infants
being
a
great
part
(
if
not
the
Major
part
)
of
all
nations
must
therefore
be
baptized
,
because
it
s
said
baptize
all
Nations
,
unless
they
bad
been
excepted
,
then
I
answer
again
,
if
you
mean
thus
,
viz.
unless
they
had
been
some
way
or
other
(
at
least
vertually
or
implicitly
excepted
)
then
infants
are
most
manifestly
and
clearly
excepted
in
this
very
text
it self
,
Mat.
28.19
.
if
there
were
no
other
in
all
the
Scripture
to
exclude
them
:
for
first
though
that
be
Christs
commission
and
direction
to
his
disciples
whom
to
baptize
,
yet
there
s
no
mention
at
all
of
children
,
nor
yet
in
Mark
16.15.16
.
where
the
same
will
of
Christ
is
declared
in
other
terms
,
concerning
the
baptism
of
such
as
are
converted
to
the
faith
by
preaching
,
and
this
D
Featley
himself
more
then
confesses
,
for
he
urges
it
with
earnestness
p.
62.
in
these
words
,
viz.
there
is
no
mention
of
children
in
either
of
these
texts
,
and
if
so
that
there
s
no
mention
at
all
then
they
are
not
implied
,
as
both
Mr.
Marshal
and
himself
(
to
the
contradiction
of
himself
)
affirms
they
are
in
the
word
Nations
,
for
for
children
to
be
both
implied
,
and
included
in
that
word
Nations
,
and
yet
neither
to
be
mentioned
,
nor
meant
therein
at
all
,
are
inconsistent
,
and
such
a
bo-peep
as
is
impossible
,
and
if
they
be
not
so
much
as
implied
,
and
mentioned
in
the
commission
they
must
needs
be
understood
to
be
excepted
and
excluded
.
Secondly
,
as
there
is
no
mention
of
children
,
so
there
is
such
a
plain
limitation
,
and
restriction
of
baptism
to
such
persons
,
as
infants
in
infancy
are
not
capable
to
be
viz.
Disciples
of
Christ
,
aliàs
persons
so
taught
and
instructed
by
the
ministration
of
men
,
as
to
believe
the
Gospel
,
that
they
are
more
then
purblind
,
who
discern
not
infants
(
for
they
are
uncapable
to
learn
by
the
teachings
of
men
)
to
be
in
that
place
excepted
:
for
it
is
said
go
ye
and
teach
all
nations
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Nations
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
understood
in
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
nations
,
as
by
the
figure
Synthesis
,
which
is
oratto
congrua
sensu
non
voce
,
I
grant
it
may
,
yet
not
the
Nations
by
the
lump
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
persons
in
the
Nations
,
that
are
indoctrinated
and
instructed
,
as
infants
cannot
be
,
i.
e.
them
that
you
have
taught
,
and
that
have
learnt
,
and
are
become
disciples
by
your
teaching
:
it
is
as
plain
as
the
light
,
that
not
any
more
of
the
Nations
are
here
bid
to
be
baptized
,
than
those
,
even
those
very
individuals
,
that
are
first
bid
to
be
taught
,
or
made
disciples
by
mans
ministery
:
for
the
Pronoun
[
them
]
that
is
put
after
the
participle
[
baptized
]
can
possibly
have
no
other
substantive
then
[
those
persons
in
those
nations
]
who
ever
they
are
,
that
are
both
capable
subjects
of
teaching
,
and
also
actually
instructed
,
and
discipled
;
it
is
most
evident
that
teaching
of
persons
is
here
commanded
before
the
baptizing
them
.
Babist
.
The
order
of
words
,
by
which
teaching
is
here
set
before
baptizing
proves
nothing
,
for
in
Mark
1.4
.
that
order
is
inverted
,
and
baptizing
set
before
preaching
,
thus
,
viz.
Iohn
did
baptize
,
and
preach
the
baptism
of
repentance
.
Baptist.
So
saies
Dr.
Holmes
indeed
p.
7.
and
t
is
also
a
common
saying
among
you
all
but
I
tell
yod
if
you
were
not
minded
more
to
pervert
,
then
to
preach
the
Gospel
,
you
could
not
be
ignorant
,
that
that
inversion
Mark
1.4
.
is
such
,
as
altars
not
the
sense
so
,
but
that
t
is
in
sense
,
and
signification
the
very
same
as
we
contend
for
out
of
Mat.
28.19
.
viz.
that
preaching
is
to
go
before
baptizing
,
for
though
it
be
said
there
Iohn
did
baptize
and
preach
the
baptism
of
repentance
,
it
must
necessarily
be
understood
thus
,
viz.
that
he
preached
baptism
to
persons
before
he
practised
it
to
them
;
for
you
cannot
be
so
silly
sure
as
to
imagin
that
Iohn
first
baptized
persons
when
they
came
to
him
,
before
he
opened
his
Mouth
to
tell
them
wherefore
;
yet
I
know
one
that
being
in
a
streit
,
did
not
stick
to
strein
himself
out
by
such
a
simple
saying
as
that
,
but
for
all
that
,
if
that
honest
man
who
said
thus
(
I
forbear
to
name
him
least
I
shame
him
)
were
as
true
a
Minister
of
the
Gospel
,
as
he
supposes
himself
to
be
,
and
should
go
forth
with
his
Gospel
to
a
Nation
as
ignorant
of
the
truth
of
baptisme
as
himself
,
and
offer
but
such
a
small
matter
as
his
rantism
,
much
more
so
worthy
,
so
weighty
and
burdensome
a
business
to
the
flesh
as
the
true
baptism
is
,
viz.
to
overwhelm
them
in
water
,
without
declaring
to
them
first
for
what
end
,
and
purpose
,
either
he
would
shew
himself
an
Egregious
and
Arrant
simpleton
in
once
conceiving
they
would
,
or
they
themselves
but
senseless
Animals
,
if
they
should
so
suddenly
submit
to
him
.
Moreover
its
apparent
to
any
,
but
such
as
are
resolved
to
shift
off
truth
as
long
as
they
can
,
that
the
same
passage
of
Mark
1.4
.
as
t
is
recorded
Mat.
3.1.5
.
Luke
3.3.7
.
shewes
that
Iohn
first
came
preaching
the
baptism
of
repentance
for
remission
of
sins
,
and
then
and
thereupon
people
came
out
to
him
and
were
baptized
of
him
in
Iordan
confessing
their
sins
.
Out
of
that
place
therefore
Mat.
28.19
.
which
is
so
usually
assigned
by
your selves
,
as
the
main
Scripture
,
in
which
Christ
commands
infant
baptism
,
though
upon
examination
it
is
oft
asserted
to
be
a
place
that
neither
mentions
at
all
,
nor
once
meddles
with
infants
,
and
that
by
the
self
same
persons
that
so
assign
it
,
I
argue
thus
in
disproof
of
them
who
assign
it
,
as
Christ
precept
for
infants
baptisme
,
and
in
proof
that
its
a
plain
prohibition
of
such
a
thing
,
viz.
If
Christ
there
commissionates
and
commands
his
Disciples
to
baptize
none
but
the
very
same
persons
whom
he
commands
them
also
first
to
teach
,
and
make
disciples
by
teaching
,
then
that
place
is
a
plain
prohibition
,
and
not
at
all
a
precept
to
baptize
infants
;
for
men
cannot
teach
or
disciple
infants
.
But
Christ
there
commissionates
and
commands
his
disciples
to
baptize
none
but
such
as
he
also
commands
them
first
to
teach
,
and
make
disciples
by
teaching
.
Ergo
,
that
place
is
a
plain
prohibition
,
and
not
at
all
a
precept
to
baptize
infants
.
The
Minor
,
which
onely
you
can
rationally
require
proof
of
,
is
so
clear
,
that
the
blindest
of
you
may
see
it
in
the
text
it self
,
where
the
Pronoun
them
,
that
is
governed
by
the
participle
baptizing
,
can
possibly
relate
to
no
other
substantive
,
but
to
the
self
same
persons
that
are
immediately
before
commanded
to
be
taught
,
or
made
disciples
,
and
whether
you
will
have
the
substantive
to
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
be
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
understood
in
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
when
it
serves
your
turn
,
so
far
as
to
furnish
your selves
by
comparing
this
place
with
Act.
15.10
.
with
matter
of
proof
(
prate
I
should
say
)
for
infants
discipleship
,
you
will
needs
have
it
,
for
upon
this
account
Mr.
Cotton
,
Mr.
Baxter
and
many
more
seem
to
proceed
)
or
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
by
the
figure
Synthesis
(
as
some
of
you
will
rather
have
it
)
t
is
much
at
a
pass
,
yea
not
a
strawes
worth
of
advantage
to
you
,
take
it
which
way
you
will
,
for
still
it
will
amount
to
this
,
that
whether
you
make
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
agree
with
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
or
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
nations
,
t
is
not
the
nations
in
gross
(
as
Dr.
Holmes
also
tells
you
p.
7.
)
for
then
all
must
be
baptized
(
saith
he
and
truly
too
)
if
the
word
Nations
,
universally
taken
,
doth
there
note
the
subjects
of
baptism
)
but
t
is
the
Nations
with
restriction
,
the
nations
discipled
,
i.
e.
so
many
in
all
Nations
as
are
first
made
disciples
by
teaching
,
and
not
more
,
that
there
are
commanded
to
be
baptized
:
and
this
Mr.
Cotton
,
and
Mr.
Baxter
,
and
Dr.
Featley
,
and
Dr.
Holmes
,
and
wellnigh
all
your
champions
are
well
aware
cannot
be
denyed
,
and
therefore
rather
then
assert
such
a
thing
,
viz.
that
any
more
are
here
bid
to
be
baptized
,
then
such
as
are
first
bid
to
be
discipled
,
they
chuse
to
take
so
hard
a
province
upon
them
,
as
to
proceed
to
the
promotion
of
their
cause
by
way
of
proof
that
infants
are
disciples
.
Babist
.
In
Christs
precept
teaching
doth
not
go
before
but
follow
baptizing
Mat.
28.20
.
teaching
them
to
observe
all
things
.
&c.
Baptist.
So
Dr.
Featley
fiddles
this
ore
indeed
p.
39.
for
these
are
his
very
words
;
to
which
I
reply
,
who
denies
that
in
Christs
precept
preaching
follows
baptizing
?
but
what
of
that
?
doth
it
follow
,
and
is
that
the
Drs.
meaning
trow
,
that
therfore
it
doth
not
go
before
it
?
me
thinks
the
man
should
not
be
so
senslesse
,
nor
do
I
think
he
was
so
senslesse
as
to
think
so
,
but
the
ground
he
stumbles
at
is
the
new
found
meaning
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
which
I
shall
be
occasioned
to
say
more
anon
,
onely
here
it
shall
suffice
to
say
thus
much
viz.
as
t
is
clear
there
s
a
teaching
to
follow
baptizing
in
Christs
precept
,
so
t
is
as
clear
that
there
's
a
teaching
to
go
before
,
of
all
persons
to
whomsoever
baptism
is
dispensed
,
a
teaching
a
priori
,
and
a
teaching
a
posteriori
,
the
first
in
order
to
discipleship
and
baptism
,
the
other
after
baptism
in
order
to
perfection
,
baptism
is
by
precept
to
be
immediately
after
the
first
,
and
the
other
is
to
be
by
precept
so
immediately
after
baptism
,
that
infants
being
uncapable
of
both
the
one
and
of
the
other
,
viz.
of
being
taught
just
before
baptism
and
presently
after
baptism
,
are
thereby
universally
excepted
from
it
,
yea
these
two
teachings
,
neither
of
which
is
to
be
used
to
infants
,
are
to
come
by
precept
so
neer
together
,
that
there
's
no
room
for
infants
baptism
to
come
in
between
them
.
Babist
.
They
are
not
so
much
excepted
by
the
words
[
TEACH
]
v.
19.
and
[
TEACHING
]
ver.
20.
but
they
are
as
much
concluded
to
be
the
subject
of
baptism
under
the
word
[
All
nations
]
because
they
are
a
great
part
,
if
not
the
half
of
all
nations
(
as
Dr.
Featley
)
and
serve
to
make
up
a
nation
as
well
as
their
parents
(
as
Mr.
Blake
)
and
in
every
nation
make
a
great
part
of
that
nation
as
well
as
their
parents
,
as
Mr.
Marshal
urgeth
.
Baptist.
As
if
the
precept
for
baptizing
did
extend
it self
to
all
persons
in
every
nation
without
any
limitation
,
or
restriction
,
or
any
praevious
preparation
to
it
save
onely
barely
being
of
the
nations
,
Nec
mediante
doctrinà
,
nec
disciplinâ
:
but
is
it
so
Sirs
,
then
let
me
ask
you
,
are
not
the
infants
of
Turks
,
Pagans
,
Tartars
,
Indians
,
Jews
,
unbelievers
a
part
,
yea
a
far
greater
part
,
and
do
they
not
serve
much
more
to
make
up
the
number
in
nations
,
then
the
Infants
of
believers
?
why
then
(
if
that
be
the
ground
you
will
needs
go
upon
)
must
not
these
be
baptized
as
well
as
the
other
?
yea
surely
if
this
be
a
good
argument
to
prove
any
ones
right
to
baptism
from
this
place
,
because
he
is
of
the
nations
,
then
stark
natural
fools
,
as
well
as
infants
,
yea
very
profest
profane
ones
,
open
enemies
against
the
name
of
Christ
,
as
Turks
and
Pagans
,
being
a
great
part
of
all
Nations
,
have
as
good
right
to
baptism
as
any
of
those
you
rantize
,
or
we
our selves
baptize
either
,
for
shame
therefore
forgo
such
rude
kind
of
ratiocination
.
This
therefore
that
all
Nations
are
bid
to
be
baptized
,
cannot
make
Mat.
28.
19.
to
be
a
precept
for
baptizing
infants
,
though
they
be
of
the
Nations
,
unlesse
they
were
capable
to
be
taught
,
which
because
they
are
not
,
that
place
commanding
no
more
to
be
baptized
,
then
the
same
whom
it
commands
also
to
be
taught
,
and
that
not
onely
before
but
immediatly
after
baptism
,
is
a
plain
prohibition
of
infant-baptism
.
A
second
way
wherein
t
is
argued
by
you
that
there
s
command
in
Mat.
28.19
.
for
the
baptizing
of
infants
,
is
from
their
being
disciples
,
which
weak
twig
,
seeing
your selves
as
it
were
sinking
in
your
cause
,
you
all
catch
at
:
yea
I
meet
with
none
of
you
almost
,
but
in
one
place
or
other
of
your
writings
I
find
your
fortifying
your selves
in
that
foolish
practise
by
this
childish
consideration
,
thus
doth
Dr.
Featly
,
Dr.
Holmes
,
Mr.
Marshal
,
Mr.
Bayly
,
Mr.
Blake
,
Mr.
Baxter
,
Mr.
Cook
,
Mr.
Cotton
,
among
all
which
Mr.
Cotton
being
the
most
formal
and
Syllogistical
in
his
argument
from
this
place
,
&
beginning
his
book
with
it
(
as
Mr.
Baxter
also
doth
,
with
whom
I
may
chance
to
deal
more
then
I
will
do
in
this
place
before
I
have
done
)
I
le
begin
with
him
and
in
him
,
and
after
him
,
speak
to
you
all
sooner
or
later
(
as
occasion
is
)
about
this
particular
.
Thus
then
he
reasons
from
thence
.
Such
as
be
disciples
they
are
to
be
baptized
.
But
the
children
of
the
faithful
are
disciples
.
Ergo
the
children
of
the
faithfull
are
to
be
baptized
.
The
former
proposition
is
clearly
exprest
in
the
text
(
saith
he
)
make
disciples
and
baptize
them
,
therefore
all
disciples
are
to
be
baptized
,
but
had
he
concluded
according
to
mood
and
figure
,
or
the
tenor
of
this
text
,
or
had
he
not
been
both
blinded
,
and
minded
to
go
besides
the
sense
of
the
spirit
in
this
place
,
he
would
have
said
therefore
all
that
are
first
made
disciples
by
instruction
are
to
be
baptized
,
and
then
he
had
mard
all
his
proceedings
concerning
infants
.
As
for
the
second
proposition
which
is
the
assertion
of
you
all
viz.
That
infants
are
disciples
,
Mr.
Cotton
toward
the
proof
of
it
so
miserably
misapplies
2.
pieces
of
Isaiah
,
that
he
rather
proves
himself
thereby
to
be
yet
but
an
infant
in
discipleship
,
and
Gospel
understanding
then
proves
infants
to
be
disciples
from
thence
.
The
first
place
is
Isa.
54.13
.
whereby
it
s
said
,
by
way
of
promise
to
the
Church
of
the
New
Ierusa●em
,
when
once
it
shall
be
established
a
praise
in
all
the
Earth
(
as
it
is
not
yet
,
nor
ever
shall
be
till
Christs
second
appearing
)
when
God
shall
wipe
away
all
tears
from
her
eies
,
and
secure
her
for
ever
from
all
future
sufferings
,
and
oppressions
,
That
all
her
children
shall
be
taught
of
God
,
and
great
shall
be
the
peace
of
her
children
:
from
this
place
,
which
is
meant
of
all
the
Saints
,
and
that
immediate
teaching
which
they
shall
once
have
,
he
argues
thus
,
to
all
the
naturall
infants
of
believing
parents
in
the
Church
now
,
viz.
if
they
be
taught
of
God
,
then
are
they
disciples
,
for
that
is
the
meaning
of
the
word
disciples
.
Disciples
are
taught
or
learned
of
God
.
His
second
place
is
Isay.
65.20
.
where
it
s
said
there
shall
be
no
more
thenceforth
an
infant
of
daies
&c.
in
which
place
,
what
ere
the
meaning
is
,
it
matters
not
a
rush
as
to
his
purpose
,
so
long
as
it
s
spoken
of
a
time
that
is
yet
to
come
.
Now
here
is
such
a
messe
of
mistakes
as
may
well
make
a
wise
man
amaz'd
,
and
and
make
him
muse
whether
the
pen-man
of
this
proof
of
that
Minor
,
that
infants
are
disciples
,
and
consequently
to
be
baptized
according
to
Mat.
28.19
.
were
well
awake
,
or
asleep
when
he
set
it
down
,
concerning
it
I
le
propound
four
things
to
be
well
examined
of
you
all
,
First
whether
he
be
not
egregiously
mistaken
in
the
persons
to
whom
those
promises
are
made
,
which
if
they
be
all
infants
of
the
faithful
,
considered
as
in
their
minority
,
then
is
there
a
mighty
mist
before
my
eyes
,
for
really
by
the
best
improvement
I
can
make
of
my
understanding
,
I
can
possibly
ken
no
such
matter
,
nor
that
it
is
any
other
then
the
Saints
,
and
faithful
ones
themselves
;
even
all
of
them
,
and
not
any
of
their
children
after
the
flesh
,
but
as
they
prove
faithfull
,
and
do
become
Saints
in
their
own
persons
as
well
as
their
parents
.
Secondly
whether
he
be
not
grossely
mistaken
about
the
time
wherein
these
promises
are
to
be
fulfilled
,
in
fuller
evidence
of
both
which
consider
,
first
as
to
the
first
Scripture
,
who
ever
they
are
that
are
there
expressed
by
the
term
[
thy
children
]
they
are
all
and
every
of
them
without
exception
partakers
of
the
Lords
teaching
,
and
of
all
the
other
priviledges
there
promised
,
for
it
s
said
,
All
thy
children
shall
be
taught
of
the
Lord
&c.
at
that
time
therefore
wherein
this
shall
be
fulfilled
this
promise
shall
be
performed
to
every
individual
of
those
kind
of
persons
,
to
whom
it
s
made
,
not
one
excepted
,
which
shews
that
it
is
meant
onely
of
the
Saints
,
for
they
are
the
Churches
children
,
and
not
their
natural
seed
,
and
of
that
time
onely
when
the
New
Ierusalem
,
which
is
not
yet
,
shall
come
down
from
God
out
of
heaven
,
for
so
shall
it
then
be
with
all
the
faithful
that
shall
inhabit
that
City
of
the
Lord
,
whose
people
are
said
also
to
be
all
righteous
,
Is.
60.21
.
but
this
is
not
performed
to
all
the
children
of
the
faithfull
now
,
neither
are
they
all
taught
of
God
,
with
that
effectual
teaching
there
promised
,
as
is
evident
,
in
that
many
of
them
in
time
prove
reprobates
,
when
wicked
mens
children
prove
elect
.
Secondly
,
It
is
expresly
shewed
in
the
17
v.
who
are
the
persons
whose
portion
and
heritage
these
priviledges
are
,
for
this
(
saith
he
)
is
the
heritage
of
the
servants
of
the
Lord
.
As
for
the
second
place
,
so
far
is
it
from
speaking
of
infants
in
infancy
,
that
it
rather
shewes
that
there
shall
be
no
infant
of
daies
,
i.
e.
that
shall
dy
an
infant
,
nor
old
man
that
hath
not
filled
his
daies
in
that
time
,
but
the
very
child
shall
dy
an
hundred
years
old
,
i.
e.
he
shall
be
counted
as
dying
young
,
or
a
child
that
lives
but
an
hundred
years
,
so
long
lived
shall
they
be
in
those
daies
,
yea
as
the
daies
of
a
tree
shall
be
the
daies
of
my
people
(
saith
God
)
and
mine
elect
shall
long
enjoy
the
works
of
their
hands
.
And
as
to
the
time
when
these
things
shall
be
,
t
is
not
now
,
but
in
the
reign
of
Christ
,
when
the
New
Ierusalem
shall
be
built
with
Saphirs
,
and
all
precious
stones
,
and
when
the
Lord
shall
make
the
New
Heavens
and
the
New
Earth
,
which
is
not
yet
in
being
,
but
is
looked
for
of
all
the
Saints
at
the
comming
of
Christ
,
and
the
redemption
of
Israel
(
as
Peter
saith
)
according
to
his
promise
,
which
appears
plainly
by
comparing
Isa.
65.
17
—
66.22
with
2.
Pet.
3.13
,
14.
and
also
by
the
last
text
of
the
two
,
which
Mr.
Cotton
abuses
,
viz.
Isa.
65.
v.
20
which
saith
this
shall
be
from
thenceforth
,
i.
e.
from
the
time
of
Gods
creating
that
new
heavens
and
new
earth
.
Thirdly
,
Whether
he
doth
not
most
palpably
depart
from
the
matter
he
took
first
in
hand
to
prove
unto
another
thing
,
which
is
no
more
to
his
purpose
,
then
if
he
had
said
bo
to
a
goose
;
yea
he
runs
clear
away
from
the
Scripture
he
began
upon
and
never
returns
to
it
more
,
as
if
he
were
affraid
to
come
near
it
,
scarce
ere
so
much
as
facing
about
,
or
looking
behind
him
:
for
what
he
ought
to
have
cleared
(
but
surely
he
thought
he
could
not
,
and
therefore
was
not
minded
to
meddle
with
it
)
was
this
,
viz.
that
in
order
to
being
the
subjects
of
the
baptism
there
injoined
infants
are
disciples
,
in
such
a
sense
as
is
there
spoken
of
viz.
made
so
by
the
Ministery
of
the
word
,
and
teaching
;
for
saith
Christ
go
teach
all
nations
baptizing
them
,
but
his
is
not
to
the
same
,
not
ad
idem
,
but
ad
aliud
quoddam
,
a
certain
other
thing
,
which
if
he
did
prove
(
as
he
doth
not
)
it
could
in
no
wise
prove
what
he
brings
it
in
proof
of
,
viz.
that
infants
of
the
faithful
,
upon
the
account
of
some
uncouth
,
unheard
of
,
strange
,
secret
sort
of
teaching
and
learning
,
which
these
infants
have
from
God
,
above
any
other
,
may
be
truly
said
to
be
disciples
,
and
thereupon
to
be
baptized
.
And
this
though
it
be
not
spoken
so
broadly
by
any
as
by
Mr.
Cotton
,
who
makes
it
his
business
so
far
as
to
wrest
and
pervert
certain
Scriptures
into
the
proof
of
it
,
insomuch
that
some
of
his
fellow
fighters
for
infant-baptism
are
ashamed
on
't
and
disclaim
it
,
(
witness
Mr.
Bayly
p.
145.
where
,
speaking
of
infants
being
disciples
,
I
speak
not
(
saith
he
)
of
that
which
divers
maintain
,
viz.
the
application
of
that
in
Esay
to
infants
,
they
shall
be
all
taught
of
God
)
yet
is
it
more
tacitly
hinted
to
be
the
opinion
of
most
of
you
,
whereupon
you
attribute
both
discipleship
,
and
baptism
to
infants
,
as
if
that
were
the
main
thing
meant
in
Mat.
28.19
.
where
Christ
means
no
such
matter
as
the
inward
secret
and
unknown
teachings
of
God
,
but
the
teachings
or
making
disciples
to
him
by
the
Ministery
of
men
.
Thus
saies
Mr.
Cook
in
his
Answer
to
the
vanity
of
childish
baptism
,
p.
33.
Infants
of
believing
parents
are
made
disciples
of
God
and
Christ
.
And
Mr.
Marshall
in
his
reply
to
Mr.
Tombes
,
p.
216.
though
they
be
not
capable
of
receiving
instruction
from
men
,
yet
they
are
capable
of
Gods
own
teaching
even
in
their
infancy
.
So
Dr.
Holmes
p.
8.
God
can
preach
to
the
heart
and
so
to
children
.
So
Mr.
Baxter
,
page
23.
If
they
can
learn
nothing
of
the
parents
,
yet
Christ
hath
other
waies
of
teaching
then
by
men
,
even
by
the
immediate
workings
of
his
spirit
.
So
you
Ashford
Disputants
,
p.
8.
&
18.
infants
have
an
hearing
the
spirit
opens
their
ears
,
quo
magistro
,
quam
cito
discitur
,
quod
docet
?
But
Sirs
first
is
there
any
Scripture
that
teaches
you
this
twattle
,
unless
you
misuse
to
that
end
those
Scriptures
Mr.
Cotton
doth
,
that
God
teaches
believers
infants
thus
?
Secondly
,
doth
it
appear
to
you
,
that
any
one
of
the
infants
,
that
you
sprinkle
in
particular
,
is
taught
or
hath
learned
any
thing
of
God
before
you
sprinkle
it
?
Thirdly
,
is
it
any
more
evident
to
you
that
all
believers
infants
are
taught
of
God
,
then
t
is
that
unbelievers
infants
are
taught
by
him
?
have
ye
not
instance
,
that
unbelievers
children
,
not
in
infancy
,
but
so
soon
as
ever
they
are
capable
to
learn
any
thing
are
often
taught
of
God
,
and
as
oft
believers
children
are
not
?
as
Iosia
at
eight
years
was
taught
of
God
,
and
became
a
precious
Saint
,
though
the
child
of
wicked
Ammon
,
when
all
the
children
of
this
good
Iosia
himself
,
were
left
untaught
by
him
,
I
mean
unconverted
under
all
his
teaching
.
Fourthly
,
if
it
were
as
sure
(
as
the
contrary
is
sure
,
for
who
sees
any
effects
of
Gods
teaching
them
from
the
womb
,
when
as
we
see
not
that
they
know
a
jot
more
then
other
children
,
till
God
teaches
them
by
the
instruction
of
men
?
)
were
it
sure
I
say
that
these
infants
are
taught
of
God
in
infancy
,
yet
what
is
this
to
prove
infants
to
be
the
persons
commanded
to
be
baptized
in
Mat.
28.
for
there
Christ
doth
not
bid
them
go
,
and
make
disciples
to
him
by
Gods
inward
teachings
,
for
that
was
more
then
they
could
perform
,
but
he
bids
them
go
,
and
disciple
the
Nations
,
and
instruct
them
,
and
baptize
them
,
i.
e.
those
that
by
their
teaching
are
made
disciples
:
nor
is
there
one
crumb
of
commission
there
for
their
baptizing
of
any
other
:
and
in
this
sense
taking
the
word
[
disciples
]
his
Minor
is
most
false
.
Fiftly
,
Let
it
be
examined
,
whether
the
words
of
Mr.
Cotton
do
not
clearly
contradict
sundry
of
your
expressions
about
the
meaning
of
that
word
[
Disciple
]
about
which
several
of
you
not
a
little
also
contradict
your selves
,
about
which
therefore
either
he
,
or
you
must
be
mistaken
:
for
he
confesses
the
true
meaning
of
the
word
[
Disciple
]
is
taught
,
or
learned
,
and
Disciples
are
such
as
are
taught
and
have
learned
:
but
several
of
you
say
that
Discipling
is
not
teaching
,
and
breeding
Schollars
,
or
making
them
learned
,
nor
to
be
discipled
,
to
be
taught
,
or
learned
,
but
that
baptizing
may
well
be
rendered
a
discipling
,
and
to
make
disciples
▪
or
disciple
persons
,
is
to
admit
Schollars
,
and
to
admit
to
be
taught
.
So
Mr.
Marshal
saies
he
learns
from
certain
Criticks
,
better
then
Mr.
Tombes
,
in
his
reply
to
Mr.
Tombes
p.
212.213
.
So
Mr.
Cook
p.
33.
To
make
children
disciples
(
saith
he
)
is
to
give
them
up
unto
God
,
i.
e.
in
baptism
,
promising
to
bring
them
up
in
the
knowledge
of
God
,
so
soon
as
they
shall
be
capable
of
outward
teaching
,
so
that
they
are
ipso
facto
disciples
in
respect
of
that
promise
,
and
of
Gods
obligation
to
teach
them
,
and
such
like
stuff
.
So
Mr.
Bayly
p.
254.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
to
teach
,
but
make
disciples
,
i.
e.
to
bring
to
them
to
the
School
of
God
,
the
visible
Church
,
to
dedicate
them
to
Gods
discipline
to
give
their
names
up
to
be
Gods
subjects
and
Schollers
.
So
Dr.
Featley
p.
39.
Though
children
in
their
nonage
cannot
be
taught
,
yet
they
may
be
made
Christs
disciples
,
by
being
admitted
into
his
school
,
their
parents
giving
their
names
to
Christ
,
both
for
themselves
and
their
fami●lies
.
So
Mr.
Baxter
p.
22
,
23.
they
say
,
saith
he
,
they
cannot
learn
,
but
they
may
enjoy
the
priviledges
of
the
family
,
and
School
,
and
be
under
his
charge
and
dominion
,
and
that
is
enough
to
make
them
capable
of
being
disciples
.
As
if
so
be
when
Christ
commissionated
his
disciples
to
disciple
Nations
,
he
meant
not
that
they
should
teach
them
,
but
in
a
sense
abstract
from
their
own
teachings
,
he
means
thus
,
go
and
admit
Scholars
to
be
taught
,
baptize
persons
,
and
thereby
give
them
up
to
me
,
consecrate
them
to
me
,
put
them
out
to
School
to
me
,
so
that
though
they
cannot
learn
,
yet
they
may
partake
of
my
protection
and
provision
,
and
such
like
confused
foppery
as
this
,
which
to
assert
is
unsound
,
shamefully
non-sensical
,
and
unbeseeming
the
judgements
of
any
men
,
but
such
as
devote
themselves
(
unawares
)
to
the
delusion
of
themselves
and
others
.
But
howbeit
you
are
all
of
one
mind
in
this
,
and
are
agreed
to
shu●
out
teaching
from
being
any
part
of
that
work
of
making
disciples
unto
Christ
,
that
you
may
uphold
that
meer
tradition
of
admitting
infants
unto
baptism
,
as
if
the
act
of
baptizing
were
to
make
persons
disciples
,
more
then
the
act
of
teaching
,
yet
I
shall
close
with
Mr.
Cotton
here
against
you
all
,
and
undertake
to
make
good
,
what
he
saies
towards
your
confutation
herein
,
viz.
that
the
true
meaning
of
the
word
[
Disciple
]
is
one
that
hath
learned
by
instruction
,
and
not
one
that
is
admitted
to
be
taught
,
before
he
is
so
much
as
capable
to
learn
,
as
is
frivolously
fained
by
Dr.
Featley
.
Mr.
Marshal
and
others
:
yea
though
Dr.
Featley
doth
shift
off
all
teaching
before
baptizing
,
by
saying
that
the
words
of
our
Saviour
are
not
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
but
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
p.
39.
make
disciples
,
not
by
teaching
but
admitting
into
Christs
School
,
yet
(
to
let
pass
his
false
rendring
of
the
word
,
for
want
of
looking
into
his
greek
testament
,
which
is
not
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
I
must
tell
all
you
that
so
adhere
to
him
,
and
Mr.
Marshall
also
,
who
holds
the
same
with
him
,
and
Criticizes
out
of
the
Rabinick
Doctors
,
and
Spanhemius
,
saying
that
with
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
make
Scholars
learned
by
teaching
,
but
onely
to
admit
them
to
be
taught
,
viz
,
baptizing
and
teaching
:
I
must
tell
you
I
say
,
and
them
and
their
Criticks
also
,
first
if
their
own
words
were
never
so
true
,
yet
they
make
much
more
for
us
,
who
deny
infants
to
be
disciples
,
then
you
,
and
are
much
more
exclusive
then
admissive
of
such
younglings
as
you
sprinkle
to
the
name
of
Scholars
,
disciples
:
for
if
it
be
but
so
as
the
Rabbies
saie
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
be
onely
to
admit
Scholars
to
be
taught
,
doth
it
not
signifie
much
more
then
infants
of
eight
dayes
are
capable
of
?
and
were
not
he
more
simple
then
sober
,
and
well
in
his
wits
,
that
being
a
father
should
enter
his
child
,
or
being
a
master
should
entertain
a
child
of
7
or
8
dayes
old
to
be
taught
,
whilst
he
is
yet
,
and
is
long
like
to
be
uncapable
of
the
least
tincture
of
tuition
?
and
doth
he
deserve
to
be
called
a
Scholar
himself
(
as
to
that
particular
,
how
learn'd
soever
otherwise
)
who
both
calls
and
contends
to
have
persons
called
Scholars
,
not
onely
before
they
have
learned
ever
a
letter
,
but
some
years
before
they
are
capable
to
be
taught
a
tittle
:
as
for
circumcision
which
was
so
timely
dispenst
,
its
intent
was
not
to
admit
the
subjects
to
be
taught
,
as
Mr.
Marshal
vainly
contends
,
saying
that
they
were
then
discipled
when
circumcised
i.
e.
then
first
initiated
and
admitted
immediately
to
be
taught
,
but
somewhat
else
(
as
I
have
shewd
above
)
for
when
it
was
dispenst
to
infants
it
was
set
to
a
subject
utterly
uncapable
to
be
taught
,
and
when
to
grown
men
,
that
subject
was
to
be
instructed
before
it
;
and
as
for
baptism
to
which
from
circumcision
Mr.
Marshall
analogically
argues
the
same
,
that
is
not
by
intent
and
institution
the
first
admission
of
persons
to
be
taught
,
though
persons
are
to
be
further
taught
after
it
in
other
doctrines
,
Act.
2
,
42.
Mat.
28.20
.
but
it
was
one
of
these
doctrines
of
Christ
it self
which
was
to
be
taught
before
dispensed
,
and
as
it
were
a
certain
sermon
,
wherein
the
person
submitting
is
to
be
instructed
and
shewed
many
pretious
things
viz.
Christ
dead
,
buried
,
and
raised
while
dispensed
,
and
though
it
is
one
of
the
six
principles
,
or
first
doctrines
of
Christ
that
is
to
be
preached
,
believed
and
practised
by
new
born
babes
,
and
(
I
mean
not
in
your
sense
but
another
)
by
beginners
in
Christs
School
,
yet
is
it
not
the
first
among
the
six
in
order
,
but
the
third
,
to
which
two
other
Doctrines
,
viz.
faith
and
repentance
ought
to
be
Antecedent
,
Heb.
6.1.2.3
.
Act.
2.38
.
Mark
.
1.15
.
Mark
.
16.15
,
16.
And
if
it
be
so
as
Mr.
Marshall
saies
Spanhemius
affirms
,
giving
good
reason
(
though
it
s
but
bald
reason
as
I
shall
shew
by
and
by
)
for
his
Analysis
viz.
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
make
disciples
doth
not
signifie
simply
to
teach
,
for
then
there
would
be
found
Tautology
in
Christs
words
,
because
he
repeats
teaching
again
after
baptizing
,
but
to
baptize
and
teach
both
,
so
as
that
Christs
meaning
is
this
(
as
he
saies
)
viz.
go
and
make
me
disciples
out
of
all
nations
by
baptizing
and
teaching
,
and
so
as
that
this
businesse
of
making
disciples
is
to
be
accomplisht
or
attained
by
two
,
and
not
under
these
two
actions
at
least
,
viz.
baptizing
and
teaching
(
as
he
saies
t
is
)
then
let
all
the
world
judge
,
whether
infants
be
not
still
by
that
opinion
as
uncapable
to
be
made
disciples
as
before
,
for
whether
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
make
disciples
be
a
matter
,
or
end
attainable
simply
by
that
one
action
of
eaching
onely
,
or
whether
not
under
these
two
mediums
viz.
baptizing
and
teaching
both
,
still
no
men
in
the
world
are
able
to
make
infants
of
a
few
daies
old
disciples
,
for
howbeit
they
are
capable
to
have
one
of
these
actions
acted
on
them
viz.
to
be
baptized
;
yet
till
they
come
to
years
they
cannot
be
instructed
or
taught
,
rill
when
(
as
Sp●nhemius
sayes
well
)
the
end
of
making
them
disciples
is
not
attained
.
By
those
very
testimonies
therfore
,
whereby
Mr.
Marshall
would
prove
infants
to
be
disciples
(
o
how
is
the
understanding
of
the
prudent
brought
to
naught
)
that
infants
are
not
capable
to
be
made
disciples
in
Christs
sense
and
present
Dialect
,
he
hath
in
print
proved
it
to
the
world
,
and
that
for
ever
.
Moreover
what
if
notwithstanding
all
that
Mr.
Marshal
and
his
curious
Criticks
conceive
,
his
Rabinick
phrases
(
as
he
calls
them
)
viz.
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
his
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
are
in
sense
the
same
,
be
both
found
to
signifie
otherwise
then
his
learned
Spanhemius
,
and
reverend
Rabbies
do
render
them
?
viz.
not
meerly
to
admit
to
be
taught
,
much
lesse
to
disciple
one
barely
by
baptizing
(
as
Mr.
Marshall
would
perswade
us
,
quite
contrary
to
his
own
quotation
out
of
Spanhemius
,
in
this
very
application
of
it
,
for
Spanhemius
saies
(
and
so
he
quotes
him
)
that
to
disciple
is
to
baptize
,
and
teach
both
,
but
he
that
baptizing
onely
is
discipling
)
I
say
what
if
they
be
found
to
signifie
neither
baptizing
onely
,
nor
baptizing
and
teaching
both
,
nor
admitting
one
by
baptism
to
be
taught
,
or
consecrating
,
or
initiating
into
Christs
School
by
baptism
,
or
any
such
like
thing
,
as
you
Divines
dream
on
,
but
rather
mainly
,
if
not
onely
,
the
acts
of
teaching
and
instructing
persons
,
till
they
have
learn'd
what
is
taught
them
,
abstract
from
the
acts
of
baptizing
,
and
admitting
into
the
Church
?
will
it
not
appear
much
more
plainly
then
,
that
infants
are
not
capable
to
be
made
disciples
?
and
yet
to
the
contradiction
of
Mr.
Marshal
,
and
all
the
rest
,
Mr.
Cotton
declares
this
to
be
his
opinion
,
viz.
that
the
true
meaning
of
the
word
[
disciple
]
is
taught
or
learn'd
:
or
if
Mr.
Cotton
may
not
be
credited
,
if
Mr.
Marshall
will
take
Christs
own
word
for
it
,
which
is
more
worth
then
either
Mr.
Cottons
,
or
those
Rabbies
,
and
from
whose
use
of
the
word
,
and
not
theirs
,
its
best
to
be
understood
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
to
make
disciples
before
baptism
,
and
not
by
it
,
and
(
though
baptism
is
necessit
.
.te
praecepti
,
and
for
many
ends
viz.
the
visibility
of
the
thing
to
others
,
and
fuller
evidence
of
things
believed
to
themselves
,
necessarily
and
immediately
to
follow
after
i
)
to
teach
an
instruct
men
in
the
Gospel
,
for
there
can
be
no
other
way
of
making
disciples
but
this
of
teaching
,
assigned
as
Antecedent
to
baptism
:
and
in
proof
that
that
phrase
so
signifies
in
Scripture
,
see
Iohn
4.1
.
where
it
s
said
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
he
maketh
and
baptizeth
more
disciples
then
Iohn
,
which
phrase
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
you
see
by
the
conjunction
copulative
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
set
down
as
a
distinct
action
from
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
he
made
disciples
and
then
baptized
them
,
therefore
he
did
not
make
them
by
baptizing
them
,
but
by
something
he
acted
towards
them
before
viz.
by
preaching
and
instruction
so
it
must
be
,
for
else
,
if
you
talk
of
tantology
,
here
had
been
tantology
in
the
Evangelists
words
indeed
,
for
if
he
had
said
thus
,
viz.
he
made
or
baptized
(
as
it
must
have
been
,
if
the
words
[
he
made
Disciples
and
baptized
]
had
been
Synonimaes
,
in
sense
just
one
and
the
same
)
then
you
had
had
some
couler
for
your
conception
,
but
sith
he
saies
he
made
Disciples
and
baptized
them
,
it
shewes
plainly
that
he
made
them
before
he
baptized
them
,
and
that
these
two
words
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
are
not
one
and
the
same
in
signification
,
for
then
there
had
been
tantology
in
using
them
both
,
and
though
the
expression
be
different
yet
the
sense
is
no
other
then
if
it
were
said
thus
,
viz.
Iesus
baptized
,
and
baptized
more
than
Iohn
.
I
appeal
also
to
your
own
consciences
,
whether
what
Christ
speaks
in
this
very
text
we
are
yet
upon
,
viz.
Mat.
28.19
.
by
the
participle
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
may
not
without
any
violation
of
the
sense
,
be
read
imperatively
by
the
verb
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
thus
viz.
teach
all
Nations
,
and
baptize
them
,
and
if
so
whether
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
would
be
terms
equipollent
in
that
praecept
,
and
if
so
whether
it
were
not
tautology
to
say
(
as
in
sense
you
would
make
Christ
to
say
there
)
go
and
baptize
all
Nations
,
and
baptize
them
,
and
little
better
then
such
vain
repetition
is
it
though
you
read
it
by
the
participle
,
if
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
disciple
be
rendered
to
baptize
,
and
(
Retro
)
baptizing
may
well
be
rendered
discipling
(
as
Mr.
Marshall
saies
it
may
)
for
then
at
the
best
it
is
but
thus
,
viz.
go
and
baptize
the
Nations
,
baptizing
them
,
which
kind
of
geminations
,
though
they
are
not
more
frequent
,
then
elegant
in
the
Hebrew
tongue
,
yet
are
but
tautology
in
your
own
judgements
among
the
Greeks
:
Besides
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
make
disciples
is
to
teach
persons
till
they
have
learned
,
and
nothing
else
(
properly
taken
)
is
plain
to
any
that
considers
what
these
substantives
signify
,
and
the
several
roots
,
from
whence
they
are
derived
,
in
the
several
tongues
to
which
they
appertain
,
for
as
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
the
Hebrew
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
didicit
,
and
is
rendered
discens
ab
alio
,
and
used
in
Scripture
for
one
that
learns
,
and
is
actually
under
teaching
,
1
Chron.
25.8
.
so
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
the
Greek
is
of
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
disco
,
and
signifies
the
very
same
,
viz.
one
that
learnes
at
least
,
and
is
so
used
in
Scripture
,
yea
so
necessary
is
it
to
learn
the
commands
of
Christ
,
in
order
to
the
being
his
Disciples
,
that
he
himself
professes
whoever
hath
not
learned
to
bear
his
cross
,
and
follow
him
(
which
infants
cannot
do
,
and
yet
may
be
saved
nevertheless
(
dying
infants
)
these
things
being
not
required
of
infancy
,
as
neither
to
be
Christs
disciples
or
to
learn
of
him
)
cannot
be
his
disciple
:
which
term
disciple
comes
also
of
the
Latine
word
[
disco
]
to
learn
,
and
signifies
one
learning
,
and
is
never
used
in
Scripture
for
any
other
,
yea
further
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
doth
(
contrary
to
what
Mr.
Marshall
,
and
his
Criticks
say
it
doth
in
Mat.
28.
)
signifie
elsewhere
,
if
not
every
where
else
simply
and
onely
to
teach
,
is
to
be
seen
by
Christs
own
usage
of
i●
in
other
places
,
for
speaking
in
the
passive
Mat.
11.29
.
viz.
learn
,
or
be
ye
taught
of
me
,
for
I
am
meek
&c.
he
hath
this
very
phrase
in
the
Greek
,
viz.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
so
Iohn
6.46
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
every
one
that
hath
learned
,
so
saies
Paul
Phil.
4.11
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
But
if
you
will
not
learn
of
Christ
and
Paul
,
yet
be
pleased
to
learn
this
one
from
another
,
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
in
that
place
,
Mat.
28.
signifies
onely
a
general
teaching
,
for
if
either
you
that
follow
Dr.
Featley
who
saies
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
not
teach
,
or
Mr.
Bayly
.
or
Mr.
Marshall
(
who
above
all
the
rest
hath
most
reason
to
hearken
to
Dr.
Holmes
,
sith
he
mannageth
the
very
same
cause
of
infant-baptism
with
him
,
and
that
against
the
very
same
Antagonist
Mr.
Tombes
)
will
but
consult
Dr.
Holmes
p.
7.
he
tells
you
that
as
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
ver.
19.
so
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
ver.
20.
therefore
most
likely
in
v.
19.
it
signifieth
onely
a
general
teaching
,
and
this
he
saies
not
of
his
own
head
,
but
out
of
as
great
Criticks
,
as
Mr.
Marshall
quotes
to
the
contrary
,
viz.
Legh
Crit.
S.
Novar
.
in
Matth.
28.
20.
The
great
Arias
,
who
renders
it
only
[
docete
]
teach
.
So
the
Renowned
Vatablus
.
So
the
Syr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
Arab.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
many
other
which
for
brevitie
he
omits
.
See
also
his
Alphabetical
Index
in
the
Letter
D
,
where
he
saies
that
[
go
teach
]
is
not
rendered
to
disciple
,
or
make
disciples
by
the
Arabick
,
Syriack
,
and
Saint
Mark
,
or
the
exactest
Latins
,
or
by
the
best
translations
of
the
new
Testament
in
French
,
Dutch
,
Germain
,
Hebrew
,
another
Syr.
Italian
Margin
,
or
by
the
holy
spirit
,
which
(
saith
he
)
p.
8.
renders
this
text
(
meaning
Mat
:
28.19
.
and
that
term
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
by
plain
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
preach
the
Gospell
Mark
16.15
.
much
more
in
proof
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
cannot
be
any
other
than
teach
,
he
hath
p.
8.
and
all
this
over
again
p.
102.
yea
so
(
saith
he
)
the
Great
Criticks
,
or
learned
men
in
the
Greek
tongue
say
,
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
to
teach
them
that
are
strangers
to
doctrine
,
that
they
may
become
disciples
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
to
teach
them
that
are
Disciples
so
say
we
that
are
no
Criticks
,
viz.
that
there
is
a
first
general
teaching
to
acquaint
persons
with
the
Gospel
,
which
when
once
they
believe
,
and
are
baptized
,
there
is
a
second
teaching
to
bring
them
on
towards
perfection
;
by
all
which
,
though
the
words
of
Christ
,
who
saies
go
teach
,
baptizing
,
teaching
,
are
vindicated
from
ta●tology
,
ye●
you
will
never
be
vindicated
from
the
fault
of
flat
Antalogy
,
or
contradiction
among
your selves
,
who
quote
Criticism
against
Criticism
to
the
overthrowing
and
falsifying
of
one
anothers
opinions
,
and
principles
,
and
all
this
in
edification
of
the
same
practise
of
infants
sprinkling
,
which
must
needs
be
believed
to
be
a
good
one
,
when
in
prosecution
of
it
,
O
Woman
that
ridest
and
misguidest
the
Nations
,
thou
art
so
contrary
to
thy self
,
some
saying
that
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Mat.
28.
signifies
only
to
teach
;
some
to
Disciple
not
by
teaching
,
but
baptizing
,
or
admitting
to
be
taught
;
some
to
make
disciples
by
both
these
actions
not
either
of
them
alone
,
viz.
teaching
and
baptizing
;
some
arguing
thus
viz.
infants
are
disciples
,
and
therefore
they
must
be
baptized
,
as
Mr.
Cotton
,
and
Mr.
Baxter
,
Mr.
Bayly
,
Dr.
Holmes
,
Dr.
Featley
,
Mr.
Blake
,
Mr.
Marshall
,
and
who
not
?
some
again
thus
,
viz.
that
they
must
be
baptized
,
and
thereby
made
disciples
,
as
Mr.
Marshall
,
Mr.
Baxter
,
and
others
of
you
,
who
tell
us
that
by
baptism
they
must
be
discipled
,
i.
e.
entered
and
admitted
into
Christs
School
that
they
may
be
taught
:
O
pure
round
abouts
!
for
thus
it
runs
up
and
down
in
your
writings
,
viz.
that
they
are
not
made
disciples
but
by
these
two
actions
,
baptizing
,
and
teaching
▪
and
yet
to
go
round
again
,
they
cannot
be
taught
,
nor
made
disciples
in
that
way
of
teaching
,
and
learning
,
but
must
be
discipled
by
baptizing
;
and
yet
to
go
round
again
,
infants
of
believers
are
disciples
,
and
upon
the
account
of
their
being
so
are
to
be
baptized
.
Lastly
,
as
to
that
frivilous
flim flam
from
Acts
15.10
.
into
the
blind
belief
of
which
you
are
all
indoctrinated
,
and
discipled
one
by
another
(
for
there
is
scarce
any
of
you
that
write
but
you
have
a
touch
on
it
,
witness
Mr.
Cotton
p.
7.
Mr.
Marshall
in
his
Sermon
p.
39.
in
his
reply
to
Mr.
Tombes
p.
217.
Mr.
Bayly
p.
145.
Mr.
Baxter
p.
15.
Dr.
Holmes
himself
,
that
denies
utterly
that
they
are
bid
to
be
discipled
in
Mat.
28.
p.
7.
yet
asserts
that
in
Acts
15.10
.
infants
of
believers
are
called
Disciples
p.
8.
I
shall
say
a
little
to
your
folly
in
that
also
,
and
so
leave
you
to
consider
it
at
your
leasure
.
And
because
Mr.
Marshall
is
the
main
man
I
had
last
in
hand
,
and
the
man
that
frames
the
most
formal
argument
from
that
Scripture
,
whereby
to
prove
infants
to
be
disciples
,
i
le
single
out
wh●●
he
saies
,
and
see
what
may
be
said
in
answer
to
it
,
and
in
him
you
will
all
stand
or
fall
in
this
particular
:
the
form
in
which
he
reasons
Serm.
p.
39.
is
this
.
Babist
.
All
they
upon
whose
necks
those
false
teachers
would
have
put
the
yoke
of
circumcision
are
called
disciples
.
But
they
would
have
put
the
yoke
of
circumcision
upon
infants
as
well
as
grown
men
.
Ergo
infants
as
well
as
grown
men
are
called
disciples
,
and
to
be
called
so
.
Baptist.
The
Minor
which
is
so
undeniable
that
it
needs
no
proof
(
for
who
denies
,
but
that
they
who
taught
the
brethren
or
disciples
at
Antioch
,
would
have
put
circumcision
upon
the
necks
of
their
male
infants
as
well
as
of
themselves
?
for
after
the
manner
of
Moses
,
though
not
of
Christ
,
so
it
was
to
be
)
he
falls
pell
mell
upon
the
proof
of
that
,
but
as
for
the
Major
which
is
so
palpably
,
and
apparently
false
that
it
needs
no
disproof
,
that
(
saith
he
)
is
undeniable
,
and
so
he
slides
away
without
once
offering
to
make
any
proof
of
it
at
all
.
I
shall
therefore
shew
you
how
plainly
he
perverts
the
text
,
how
false
his
foundation
or
Major
proposition
is
,
and
consequently
how
rotten
and
weak
his
whole
building
.
That
Scripture
hints
onely
thus
much
to
us
viz.
that
they
would
have
put
the
yoak
of
circumcision
upon
the
necks
of
the
disciples
,
out
of
which
,
but
how
inconsequently
a
very
Idiot
may
understand
,
he
publisheth
this
proposition
viz.
All
they
upon
whose
necks
they
would
have
put
the
yoak
of
circumcision
were
called
disciples
,
but
what
monstrous
solaecism
,
what
ignorant
incongruity
is
to
be
seen
in
these
two
sentences
,
if
laid
together
?
what
naked
arguing
is
this
,
they
would
have
put
the
yoak
of
circumcisiin
upon
the
necks
of
the
disciples
,
therefore
all
they
were
disciples
upon
whose
necks
they
would
have
put
it
?
I
appeal
to
Mr.
Marshals
own
conscience
to
judge
whether
it
be
any
better
then
this
viz.
Caesar
put
the
yoak
of
Tribute
upon
the
necks
of
Christs
disciples
.
Ergo
all
they
,
upon
whose
necks
Caesar
put
that
yoke
,
were
Christs
disciples
.
I
am
hardly
perswaded
within
my self
that
such
a
man
as
Mr.
Marshall
could
first
preach
this
ore
,
Secondly
,
print
it
ore
;
Thirdly
,
repeat
is
,
reprint
it
ore
again
,
with
so
sleight
an
answer
to
it
as
he
gives
to
Mr.
Tombes
p.
217.
of
his
reply
,
and
not
see
the
nakednesse
of
it
,
which
if
he
doth
see
,
I
charge
him
as
he
will
answer
it
before
the
Lord
Iesus
at
the
last
day
,
that
he
declare
it
to
the
undeceiving
of
1000s
,
that
for
ought
he
knows
may
be
dangerously
deluded
by
it
,
and
that
he
do
not
dare
any
longer
thus
to
darken
counsel
by
words
without
knowledge
:
as
for
that
sorry
allusion
whereby
he
puts
off
Mr.
Tombes
,
who
denies
his
Major
for
this
reason
,
viz.
because
it
is
not
said
,
they
would
have
put
the
yoak
of
circumcision
upon
the
disciples
onely
,
it
s
but
a
further
delusion
of
himself
and
others
.
I
hope
saith
he
you
will
receive
the
same
law
you
give
,
therefore
when
your self
do
plead
,
meaning
against
infants
baptism
,
Iohns
and
Christs
disciples
required
confession
of
faith
and
sins
of
those
whom
they
baptized
,
I
answer
saith
he
,
that
its
nowhere
said
they
baptized
only
such
.
But
Sir
,
though
it
be
not
said
totidem
verbis
they
baptized
onely
such
,
yet
it
is
said
in
terminis
aequivalentibus
,
in
words
that
can
imply
possibly
no
lesse
,
for
when
it
s
told
us
by
way
of
true
narration
.
Mat.
3.5.6
.
that
Ierusalem
,
and
all
Iudea
,
and
all
the
Region
round
about
Iordan
were
baptized
,
confessing
their
sins
,
it
is
in
sense
as
if
he
had
said
,
that
all
they
of
Ierusalem
,
Iudea
,
and
about
Iordan
,
that
were
baptized
,
were
baptized
thus
,
viz.
confessing
their
sins
and
consequently
that
onely
those
who
confessed
their
sins
were
baptized
,
and
when
it
s
told
us
for
truth
,
to
the
end
that
we
might
know
who
,
and
how
many
that
day
were
baptized
and
added
to
the
Church
,
Act.
2.42
.
in
these
termes
,
viz.
Then
they
that
gladly
received
his
word
were
baptized
,
and
the
same
day
there
were
added
(
meaning
to
those
120.
that
continued
in
supplication
Act.
1.14
.
)
about
3000
soules
,
those
termes
[
they
that
gladly
received
the
word
]
must
needs
be
exclusive
of
all
others
that
did
not
gladly
receive
the
word
,
&
consequently
of
infants
that
could
not
,
or
else
we
are
clearly
cousen'd
by
that
story
;
for
if
I
undertake
to
relate
truly
by
way
of
Chronicle
,
who
and
how
many
were
executed
at
such
an
Assize
,
or
slain
in
such
a
battel
on
such
a
day
(
as
Luke
doth
in
Act.
2.
to
shew
who
and
how
many
were
baptized
on
that
day
)
and
expresse
it
in
such
terms
as
do
include
the
third
part
of
them
only
(
for
the
several
housholds
to
which
those
3000
souls
did
belong
,
would
surely
have
amounted
to
thrice
as
many
more
,
had
all
those
whole
housholds
been
baptized
with
them
)
I
should
be
reputed
as
no
better
then
an
Impostor
:
but
the
case
is
not
the
same
in
Act.
15.10
.
for
the
end
and
intent
of
Luke
the
historian
,
and
Peter
the
spokesman
in
that
place
was
not
to
relate
how
many
they
would
have
yoaked
with
circumcision
,
but
the
drift
of
Peter
was
onely
to
reprove
the
false
teachers
,
and
of
Luke
onely
to
declare
how
Peter
did
reprove
them
for
offering
so
to
subjugate
,
and
subvert
the
brethren
,
for
so
they
are
called
ver.
1.
even
the
very
same
persons
which
are
called
disciples
ver.
10.
which
shews
also
that
by
the
word
[
disciples
]
he
means
not
infants
,
for
they
were
persons
capable
to
be
taught
,
yet
this
is
the
strongest
hold
you
have
whereby
you
argue
infants
to
be
disciples
,
and
taking
it
by
force
from
thence
,
that
infants
are
disciples
,
you
run
headlong
with
it
to
Mat.
28.19
.
where
Christ
saies
,
go
teach
,
or
by
teaching
disciple
the
Nations
,
baptizing
them
,
and
from
thence
rest
an
argument
for
their
baptism
,
but
I
am
ashamed
that
I
must
take
occasion
(
unlesse
I
le
betray
the
truth
)
to
reprove
the
rudenesse
of
such
renowned
men
,
and
conclude
(
all
their
conceits
to
the
contrary
notwithstanding
)
that
Mat.
28.19
.
is
no
commission
nor
command
for
infant
baptism
.
It
follows
not
therefore
from
the
wonted
circumcising
of
infants
,
from
which
you
Ashford
Disputants
dispute
it
,
that
therefore
they
are
to
be
baptized
,
for
this
reason
viz.
because
there
was
a
command
for
the
circumcising
of
infants
,
but
(
as
I
have
shewd
above
)
none
at
all
(
no
not
from
Mat.
28.29
.
nor
Mark.
16.15
.
much
lesse
from
any
other
piece
of
Christs
will
and
Testament
)
that
they
are
to
be
baptized
now
.
But
Mr.
Marshal
fetches
it
about
another
way
yet
,
and
because
Christs
own
Testament
is
somewhat
barren
of
provision
by
way
of
precept
for
infants
baptism
,
he
runs
back
to
Moses
Testament
,
and
fetches
what
help
he
can
from
thence
,
and
undertakes
to
prove
the
command
for
the
circumcising
of
infants
,
to
be
a
consequential
and
vertual
command
and
commission
for
the
baptizing
of
them
now
,
p
,
35.36.37
.
of
his
sermon
.
In
prosecution
and
proof
of
which
position
,
he
spends
himself
in
above
40
pages
of
his
reply
to
Mr.
Tombs
,
in
which
great
compasse
,
who
ever
lists
to
follow
him
,
and
tumble
ore
all
that
talk
of
his
to
Mr.
Tombes
,
may
soon
be
lost
in
a
laborinth
of
legal
customs
and
institutions
,
into
which
he
leads
men
back
from
the
plain
simplicity
of
the
Gospel
,
then
find
on
inch
of
Evangelicall
institution
of
infant
baptism
,
of
all
which
I
may
safely
say
seriously
,
before
such
as
know
the
law
of
Moses
from
the
Gospel
,
as
Mr.
Tombes
is
taken
(
if
not
mistaken
)
by
him
to
speak
Ieeringly
p.
197.
that
though
in
bulk
and
shew
it
look
like
the
travell
of
the
mountains
,
yet
the
birth
and
result
of
all
is
but
a
meer
silly
mouse
,
for
this
is
the
conclusion
of
that
whole
matter
viz
,
That
that
very
command
for
circumcision
of
infants
,
that
was
expressely
given
before
Gen.
17.
and
expressely
bound
Abraham
to
sign
his
infants
with
it
in
infancy
,
so
teacheth
and
reacheth
us
now
by
Analogy
and
good
consequence
,
that
even
that
alone
,
that
old
testament
institution
without
respect
to
any
reviving
thereof
in
any
part
of
the
new
testament
,
may
serve
our
turnes
as
a
sufficient
command
,
that
doth
vertually
bind
us
to
baptize
our
infants
now
:
to
which
absurdity
,
though
many
a
wise
man
would
afford
no
other
answer
then
a
laugh
in
his
sleeve
,
yet
as
very
a
fool
as
I
am
▪
I
shall
onely
soberly
reply
to
it
as
follweth
.
First
,
is
it
so
that
the
command
to
circumcise
infants
is
vertually
a
command
to
us
to
baptize
them
?
then
Sirs
why
do
you
not
keep
close
to
your
command
,
and
by
Analogy
baptize
precisely
on
the
eighth
day
,
but
on
any
other
as
you
see
good
?
Babist
.
The
variation
of
the
time
is
but
a
circumstance
,
but
an
accidentall
thing
,
neither
here
nor
there
,
nor
much
material
when
ordinances
are
administred
,
whether
at
this
time
or
at
that
,
as
Mr
,
Marshal
well
observes
p.
202.203
saying
the
eight
day
onely
was
an
accidental
thing
,
and
therefore
binds
us
not
,
as
neither
the
time
for
the
passeover
binds
us
to
the
same
time
for
the
supper
:
you
must
not
make
every
thing
a
substantiall
part
of
the
sacrament
,
which
God
hath
made
a
part
of
the
outward
administration
onely
,
that
circumstance
of
time
had
some
peculiar
relation
to
that
manner
of
administration
,
and
had
nothing
common
to
the
nature
of
a
sacrament
in
generall
,
or
to
the
end
and
use
of
that
Sacrament
as
the
seal
of
admission
.
Baptist.
Say
you
so
,
that
the
time
is
but
a
crcumstance
,
and
such
an
accidental
thing
in
circumcision
,
peculiar
to
that
administration
onely
,
not
binding
us
to
the
same
time
in
the
administration
of
baptism
,
but
left
to
us
to
do
it
ad
libitum
,
according
to
our
own
discretion
?
then
pray
tell
me
,
sith
to
do
it
on
the
eight
day
is
not
needful
,
whe●her
to
do
it
on
the
10th
12th
or
20th
day
be
any
more
needful
then
that
,
and
whether
to
do
it
on
the
8000th
day
be
any
more
then
a
meer
difference
though
at
a
greater
distance
in
that
circumstance
of
time
,
and
so
whether
I
may
not
consequently
let
it
alone
till
the
20th
or
30th
year
of
their
age
unlesse
they
professe
faith
and
desire
it
before
,
before
I
baptize
my
children
by
your
own
opinion
and
assertion
:
for
it
appears
by
you
there
is
no
time
prescribed
,
more
then
other
wherein
baptism
is
enjoyned
to
be
dispensed
,
unlesse
you
say
that
time
wherein
they
appear
to
believe
,
and
therein
we
will
join
with
you
with
all
our
hearts
,
let
it
fall
out
when
it
will
early
or
late
.
Babist
.
No
such
matter
neither
at
any
hand
,
for
by
that
means
the
subject
will
come
to
be
altered
to
,
which
by
such
a
degree
of
delay
must
necessarily
be
men
and
women
onely
,
and
no
infants
at
all
:
for
as
we
must
so
far
keep
analogy
with
circumcision
in
our
administration
of
baptism
,
as
to
dispense
baptism
to
the
same
subiect
at
least
,
though
we
differ
in
that
meer
circumstance
of
time
,
so
we
must
differ
no
further
in
the
time
then
is
consistent
with
the
Identity
of
the
subject
,
which
is
one
and
the
same
in
circumcision
and
baptism
,
this
is
not
an
accidental
,
but
a
substantial
businesse
in
the
Covenant
,
and
so
altogether
in
●●terable
,
that
there
may
be
no
variation
of
it
without
violation
of
the
Covenant
Gen.
17.
for
though
we
need
not
stand
particularly
upon
the
precise
time
of
the
eighth
day
,
yet
at
least
we
must
keep
within
the
general
time
of
infancy
,
so
as
that
we
must
baptize
infants
under
the
Gospel
consequentially
,
and
by
vertue
of
that
command
to
circumcise
infants
of
old
.
Baptist.
That
s
the
great
matter
pleaded
by
you
indeed
,
as
wherein
of
necessity
there
must
be
such
an
Analogy
between
baptism
and
circumcision
viz.
an
Idendity
in
the
subject
of
both
:
you
flee
to
the
institution
of
circumcision
as
your
supreme
warrant
for
baptizing
infants
;
but
is
there
not
as
much
deviation
from
the
manner
of
circumcision
,
as
touching
the
subject
it self
among
you
,
as
there
is
in
any
thing
else
?
if
you
must
keep
so
strictly
to
one
and
the
same
subject
in
circumcision
,
and
baptism
,
why
do
you
alter
the
subject
your selves
?
why
baptize
you
any
females
,
when
God
commanded
males
onely
to
be
circumcised
?
and
why
not
male
servants
though
unbelieving
Moores
,
Turks
or
Pagans
if
of
believing
masters
?
or
have
you
a
certain
dispensation
or
liberty
lent
you
to
dispense
baptism
,
as
much
besides
your
rule
as
you
please
,
and
yet
to
be
accounted
as
conformable
to
your
Rule
still
?
Babist
.
We
find
the
New
Testament
injoining
baptism
,
and
dispensing
it
to
females
,
as
well
as
males
,
for
it
s
said
Act.
8.
that
when
they
believed
the
things
spoken
by
Philip
pertaining
to
the
Kingdome
of
God
,
they
were
baptized
both
men
and
women
:
and
therefore
there
is
warrant
enough
for
us
to
vary
so
far
from
circumcision
,
though
it
be
vertually
a
command
to
us
concerning
baptism
,
as
to
admit
of
Females
to
the
one
,
when
Males
onely
were
admitted
to
the
other
.
Baptist.
You
say
right
:
for
howbeit
indeed
under
the
Covenant
of
Circumcision
,
all
the
Males
whether
children
or
Servants
born
in
the
house
or
brought
with
money
;
and
they
only
(
not
any
females
were
admitted
to
that
administration
,
yet
it
is
most
evident
that
(
as
to
baptism
)
it
matters
not
whether
persons
be
male
or
female
,
for
they
are
all
one
in
Christs
account
,
according
as
they
believe
in
him
,
one
sex
having
no
more
right
thereto
then
the
other
,
Gal.
3.26.27.28
.
But
if
you
betake
your selves
to
the
New
Testament
only
as
your
rule
for
baptism
,
though
you
find
warrant
there
for
men
and
women
,
yet
you
find
none
at
all
there
for
infants
to
be
baptized
:
yea
that
is
as
much
warrant
to
us
in
our
varying
from
the
manner
of
circumcision
in
the
point
of
infants
,
by
omission
of
it
unto
them
,
as
't
is
for
you
to
vary
from
circumcision
in
the
point
of
females
by
admission
of
them
unto
baptism
,
for
as
you
are
fain
to
plead
for
all
your
strong
hold
of
circumcisions
being
instituted
,
and
of
old
dispensed
to
infants
,
no
less
then
New
Testament
institution
,
and
instance
for
the
admission
of
females
,
so
if
we
insist
upon
onely
the
New
Testament
institution
,
and
example
we
can
as
truly
say
there
is
neither
precept
nor
president
for
baptizing
infants
,
as
you
can
say
there
is
both
for
baptizing
females
,
and
with
as
much
confidence
as
you
can
say
t
is
evident
there
,
that
both
men
and
women
were
baptized
,
may
I
say
it
is
evident
that
infants
were
not
,
at
least
it
is
not
evident
that
they
were
,
and
that
is
enough
to
serve
our
turn
in
this
case
,
wherein
it
lies
upon
you
,
who
practise
infants
baptism
,
to
produce
some
proof
or
other
that
t
was
practised
in
the
primitive
times
,
and
some
precept
direct
,
or
consequential
,
from
the
law
of
Christ
,
and
not
to
content
your selves
,
and
cousin
the
world
with
such
a
poor
pretence
,
as
to
say
that
the
command
for
the
circumcision
of
infants
is
a
consequential
and
virtual
command
to
us
to
baptize
them
,
which
as
bindings
as
you
say
it
is
to
us
in
this
case
,
when
it
comes
to
be
examined
;
you
see
it
binds
us
as
little
to
the
same
subject
,
as
to
the
same
circumstance
of
time
.
You
ly
groaping
for
a
warrant
for
your
way
in
the
Old
Testament
,
and
Law
of
Moses
,
and
being
not
a
little
aware
that
you
have
not
warrant
enough
in
the
new
,
you
look
after
that
Law-Giver
,
that
is
long
since
out
of
Date
to
the
church
,
for
the
doing
of
which
you
need
no
other
to
accuse
you
then
he
,
even
Moses
,
in
whom
you
trust
,
who
instead
of
inviting
you
to
learn
of
himself
under
the
times
,
and
promulgation
of
the
Gospel
,
how
Gospel
ordinances
should
be
administred
;
rather
conjures
the
very
Iews
themselves
,
that
were
as
we
never
were
,
his
own
disciples
,
whilest
his
Testament
stood
Iohn
9.28
.
and
that
with
a
curse
,
from
any
longer
attendance
unto
his
voice
,
to
attendance
unto
the
voice
of
another
Prophet
Christ
Iesus
,
when
God
should
raise
him
up
unto
them
,
you
forget
Sirs
that
we
are
now
under
the
new
Testament
,
and
the
teachings
and
Law
of
another
Law-giver
,
another
Apostle
,
and
High
Priest
of
our
profession
,
who
was
faithfull
to
him
that
appointed
him
as
a
son
over
his
own
house
,
i.
e.
the
Gospel
Church
,
as
Moses
though
a
Servant
,
was
faithful
to
him
that
appointed
him
in
all
his
house
,
the
fleshly
Israel
:
so
faithful
was
Moses
as
to
make
all
things
plain
in
his
Testament
,
so
that
his
Disciples
during
the
time
of
that
Covenant
,
whereof
he
was
mediator
,
might
easily
see
,
if
they
were
careful
to
look
into
his
Law
,
the
mind
of
God
concerning
them
in
every
administration
of
that
Testament
,
so
that
they
need
not
look
any
where
else
but
to
his
Law
,
yea
in
Heb.
9.19
.
Moses
spake
every
precept
to
all
the
people
according
to
the
Law
,
and
shall
we
think
that
this
man
,
who
is
worthy
of
more
glory
then
Moses
,
and
who
is
now
as
a
son
over
his
own
house
,
hath
not
been
so
faithfull
,
as
to
make
sufficient
provision
of
plain
precepts
,
Lawes
,
and
ordinances
so
as
to
speak
distinctly
,
and
to
give
out
his
will
and
Testament
clearly
,
so
that
his
disciples
may
know
it
,
without
running
back
to
learn
of
his
servant
Moses
?
doth
not
God
himself
say
of
this
Prophet
by
the
mouth
of
Moses
himself
,
Deut.
18.18
.
I
will
put
my
words
in
his
mouth
,
and
he
shall
speak
unto
them
all
that
I
shall
command
him
,
him
shall
they
hear
in
all
things
,
whatsoever
he
shall
say
,
and
it
shall
come
to
pass
that
whosoever
shall
not
hearken
to
my
words
which
he
shall
speak
in
my
name
,
I
will
require
it
of
him
,
and
he
shall
be
destroyed
from
among
the
people
,
Act.
3.22
.
23.
Is
it
likely
then
that
he
hath
left
his
will
so
darkly
delivered
,
concerning
his
own
institutions
,
that
his
Ministers
should
be
fain
to
fetch
it
so
far
,
as
you
fetch
infants
baptism
,
who
say
there
is
a
consequentiall
,
and
virtual
command
,
and
institution
for
it
in
the
old
Testament
of
Moses
,
for
as
much
as
infants
are
there
commanded
to
be
circumcised
?
I
am
ashamed
to
see
such
Masters
in
Israel
(
as
you
go
for
)
so
dishonor
and
disparage
the
great
Master
of
the
Gospell
house
,
and
Mediator
of
the
Gospel
Testament
,
as
to
straggle
and
wander
and
run
from
him
to
Moses
,
to
learn
how
to
administer
his
ordinances
:
from
the
son
to
the
Servant
?
from
the
living
to
the
dead
?
from
the
Gospel
to
a
law
long
since
ended
?
from
the
truth
to
the
type
?
from
the
substance
to
the
shadow
?
as
if
there
were
not
light
enough
shining
forth
from
God
in
the
face
of
Iesus
Christ
,
for
the
use
of
his
houshold
,
without
beholding
the
vailed
face
of
Moses
;
for
that
he
gave
circumcision
as
a
part
of
his
law
,
though
it
was
of
the
Fathers
and
was
in
being
before
him
,
as
sacrifices
also
were
,
and
other
parcels
of
that
old
Testament
whereof
he
was
Mediator
,
is
shewed
abundantly
above
out
of
Iohn
7.22
.
23.
certainly
Sirs
,
that
cause
is
none
of
Christs
,
whose
defendants
are
so
hardly
bestead
,
when
they
are
put
to
clear
it
that
they
are
driven
from
Christ
himself
to
call
out
to
Moses
,
Master
help
us
or
else
we
perish
.
Babist
.
Though
there
is
no
such
Syllabicall
,
or
expresse
precept
for
infants
baptism
in
the
New
Testament
,
as
there
was
for
circumcision
under
the
old
,
yet
there
is
precept
enough
to
us
,
so
long
as
we
find
no
prohibition
.
Baptist
,
This
was
M
Kents
way
of
arguing
the
lawfulness
of
infants
baptism
in
publike
one
day
at
Crambroke
,
and
at
Staplehurst
also
,
the
same
evening
following
,
with
my self
in
the
presence
of
some
others
;
it
is
not
forbidden
(
saies
he
)
therefore
it
is
commanded
:
to
which
it
was
answered
to
this
effect
,
viz.
that
it
is
not
commanded
therefore
it
is
forbidden
:
for
we
being
forbidden
to
add
to
the
words
of
Christ
,
and
to
preach
any
other
than
what
was
delivered
to
the
Churches
by
the
Apostles
Gal.
1.8.9
.
Revel.
22.18
.
what
ordinance
,
dispensation
and
peece
of
worship
,
and
service
soever
is
not
appointed
by
him
,
must
consequently
and
clearly
be
prohibited
,
and
be
but
meer
Will
Worship
,
if
performed
:
in
fuller
proof
of
which
,
viz.
that
it
is
sufficiently
forbidden
,
that
of
Philip
to
the
Eunuch
was
made
use
of
,
whose
words
[
if
thou
believest
with
all
thy
heart
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
licet
,
thou
maiest
]
being
made
in
answer
to
the
question
quid
ni
?
what
hinders
why
I
may
not
be
baptized
?
as
they
express
it
to
be
lawfull
for
such
as
believe
with
all
their
hearts
,
so
they
must
plainly
imply
to
any
understanding
,
that
is
not
resolved
to
be
impudent
in
withstanding
truth
,
that
non
licet
,
it
is
not
lawful
for
such
to
be
baptized
as
do
not
,
even
as
(
your
selves
being
judges
)
there
s
not
more
permission
for
self
examinants
to
eat
the
supper
,
in
that
expression
of
Paul
[
let
a
man
examine
himself
,
and
so
let
him
eat
]
then
there
is
prohibition
but
all
this
would
not
then
be
accepted
for
an
answer
,
without
an
express
Sillabicall
,
formal
forbidding
it
in
such
word
viz.
ye
shall
not
baptize
infants
:
(
by
the
way
I
wonder
where
the
express
prohibition
was
for
circumcising
females
,
if
it
lye
not
vertually
in
this
viz.
that
there
s
no
command
nor
example
for
circumcising
them
)
whereupon
in
our
after
,
and
occasionall
discourse
that
night
,
I
calling
for
an
express
prohibition
of
that
popish
practise
of
baptizing
bells
,
it
was
returned
(
in
sense
I
am
sure
,
as
I
remember
in
words
)
to
this
purpose
viz.
that
if
it
were
not
forbidden
then
it
might
be
done
,
but
it
was
forbidden
in
this
respect
,
forasmuch
as
bells
were
not
capable
of
baptism
,
to
which
I
said
nor
infants
neither
;
and
so
we
parted
,
since
when
I
never
saw
him
,
nor
now
shall
(
since
he
is
departed
this
life
)
till
we
meet
before
the
Tribunall
seat
of
Christ
in
that
life
,
which
is
to
come
,
And
least
all
this
should
be
of
as
little
weight
with
others
,
as
it
was
with
him
,
I
shall
adde
a
little
by
way
of
proof
,
that
there
s
prohibition
enough
of
infants
baptism
,
in
case
it
be
not
clearly
commanded
,
For
First
,
what
is
not
commanded
of
God
is
but
tradition
of
man
,
for
which
men
shall
have
no
thank
for
their
labour
Mat.
15.9
.
Secondly
,
neither
are
we
altogether
without
such
positive
prohibition
,
as
may
be
sufficient
to
satisfie
you
at
least
,
who
hold
the
command
for
circumcision
of
infants
to
be
a
command
for
the
baptizing
of
them
:
in
order
to
your
understanding
of
which
,
I
shall
refer
you
to
Act.
21.21
.
where
it
s
said
of
Paul
,
that
he
taught
all
the
Iews
,
which
were
among
the
Gentiles
,
to
forsake
Moses
,
saying
,
that
they
ought
not
to
circumcise
their
children
,
nor
to
walk
after
the
customes
.
In
which
Scripture
I
beseech
you
in
the
fear
of
God
to
observe
how
t
is
rehearsed
that
three
things
were
most
expressely
forbdiden
,
as
unlawful
for
the
Iews
themselves
,
much
more
to
any
believing
Gentiles
under
the
dayes
of
the
Gospel
,
by
Pauls
preaching
.
First
,
they
were
forbidden
(
in
general
)
to
follow
Moses
,
i.
e.
to
live
after
his
law
and
testament
any
longer
,
they
are
charg'd
to
forsake
Moses
.
Secondly
(
in
particular
)
they
were
forbidden
to
circumcise
their
children
,
that
being
indeed
a
business
the
Jews
still
so
doted
on
,
that
of
all
things
they
were
unwilling
to
let
it
go
,
which
by
the
way
,
shews
us
plainly
,
that
there
was
nothing
injoyned
to
be
done
to
infants
in
the
room
of
it
,
as
some
(
but
simply
)
conceive
baptism
was
by
Peter
Act.
2.
in
order
to
their
comfort
,
under
the
losse
of
the
other
;
for
if
there
had
,
then
surely
it
would
have
been
specified
,
and
Paul
would
have
preached
thus
to
the
Jews
,
the
more
easily
to
weane
them
from
that
antient
custome
of
circumcising
their
children
(
specially
considering
how
loath
they
were
to
part
with
it
)
viz.
you
ought
not
to
circumcise
your
children
now
,
but
instead
thereof
to
baptize
them
,
and
this
may
well
serve
in
liew
of
,
and
satisfie
you
under
losse
of
the
other
,
as
being
not
so
painful
a
service
,
but
an
easier
sign
,
and
that
of
better
things
then
those
promised
in
the
Covenant
of
circumcision
:
but
he
saies
no
such
matter
,
if
he
had
there
would
have
been
doubtlesse
less
ado
,
then
it
should
seem
there
was
,
to
bring
the
Iews
off
from
that
practise
of
circumcising
their
infants
,
of
which
even
after
they
believed
they
were
so
zealous
,
as
not
to
hear
of
the
abrogation
of
it
without
offence
,
for
this
would
surely
easily
have
contented
and
satisfied
them
,
if
they
might
have
had
their
children
baptized
,
as
of
old
they
were
circumcised
,
but
this
doubtlesse
made
them
so
difficult
to
be
perswaded
to
a
forbearance
of
circumcising
there
infants
,
because
they
saw
the
gospel
had
no
answerable
dispensation
belonging
to
their
infants
in
the
place
of
it
.
Thirdly
,
in
general
again
,
they
were
forbidden
to
walk
so
much
as
after
the
manner
of
Moses
,
for
the
word
here
rendred
customs
is
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
the
same
that
is
used
in
the
singular
number
.
Act.
15.1
.
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
is
there
rendred
after
the
manner
of
Moses
,
which
word
[
after
the
customes
]
or
[
after
the
manner
of
Moses
,
prohibits
not
onely
all
observation
of
those
ordinances
of
the
law
it self
,
but
also
all
walking
after
the
same
fashion
,
way
and
manner
as
the
ordinances
of
the
law
were
administred
in
,
here
s
not
only
an
injunction
of
non-conformity
to
the
law
it self
,
but
prohibition
of
all
conformity
to
the
manner
of
it
:
they
are
not
onely
taught
not
to
do
the
same
things
that
were
done
under
Moses
,
but
also
not
to
do
under
the
Gospel
in
the
same
way
and
fashion
as
of
old
:
they
are
not
onely
bid
not
to
circumcise
children
,
but
also
not
to
walk
after
the
manner
of
circumcision
or
after
the
customes
of
the
law
;
and
therefore
consequently
not
to
baptize
children
now
,
which
practise
you
of
the
Priesthood
not
onely
confesse
to
be
agreeable
,
and
conformable
to
that
custom
of
circumcising
children
under
the
law
,
but
also
contend
with
all
your
might
to
have
them
baptized
now
,
upon
no
other
account
mainly
then
this
,
upon
which
Paul
plainly
seems
to
forbid
it
:
for
you
say
t
was
the
custom
and
manner
of
old
to
circumcise
children
,
therefore
though
circumcision
it self
be
ceased
,
and
baptism
come
in
the
room
of
it
,
yet
thus
far
at
least
we
must
follow
the
fashion
of
the
Church
of
the
Jews
,
that
as
they
then
circumcised
infants
,
so
we
in
like
manner
must
baptize
them
,
but
Paul
saies
plainly
,
that
we
must
forsake
Moses
,
and
neither
circumcise
children
now
(
as
of
old
they
did
)
not
yet
walk
after
the
manner
of
circumcision
,
nor
conform
to
such
Jewish
customes
,
therefore
we
may
not
now
baptize
them
,
which
to
do
your selves
,
as
you
contend
so
to
have
it
,
so
confesse
it
to
be
after
the
manner
of
circumcision
.
Whether
therefore
we
shall
believe
him
or
you
in
this
case
judge
ye
.
This
,
as
it
is
of
weight
in
it self
,
so
it
must
needs
be
an
argument
ad
hominem
however
,
of
force
enough
to
stop
the
mouthes
of
all
such
as
though
they
yield
the
law
it self
and
circumcision
to
be
ceased
,
yet
will
needs
in
point
of
Priesthood
,
nationall
Churches
,
Tythes
,
Temples
,
outward
administration
,
infants
admission
have
all
things
at
least
after
such
a
manner
as
the
Jews
had
,
and
specially
to
Mr
Marshall
and
Dr.
Holms
,
and
all
such
as
assert
,
that
the
very
command
that
was
given
to
circumcise
infants
of
old
,
is
vertually
the
command
to
us
to
baptize
them
:
for
thus
saies
not
onely
Mr.
Marshall
but
Dr
Holmes
also
out
of
Ainsworth
,
p.
9.
and
7.
of
his
animadversions
,
fetching
his
argument
for
infant
baptism
as
far
as
from
the
first
book
of
Moses
called
Genesis
thus
.
Where
there
is
a
command
for
a
thing
never
remanded
,
or
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
.
Ergo
signing
believers
children
with
the
sign
of
the
Covenant
of
Grace
(
namely
baptism
now
)
is
still
in
force
.
The
Minor
of
which
argument
hath
no
lesse
then
three
false
assertions
in
it
.
For
First
,
circumcision
was
not
a
sign
of
the
Covenant
of
Grace
(
as
baptism
now
is
)
nor
did
any
further
relate
to
the
Covenant
of
Grace
,
then
all
other
things
under
the
law
did
viz.
as
types
and
shadows
of
the
things
to
come
;
but
that
Covenant
of
which
circumcision
was
given
to
be
immediately
a
sign
and
token
,
was
of
that
earthly
Canaan
,
made
with
Abrahams
fleshly
seed
onely
:
nor
Secondly
,
were
they
believers
infants
only
,
who
were
there
commanded
to
be
circumcised
,
but
all
the
male
infants
and
male
servants
also
of
every
houshold
of
Abrahams
posterity
by
Isaac
onely
,
through
their
several
generations
,
though
the
parents
and
masters
were
unbelievers
,
as
the
Iews
were
(
for
the
most
part
of
them
)
in
all
ages
,
and
both
they
and
theirs
neverthelesse
to
be
circumcised
,
while
that
Covenant
of
circumcision
lasted
.
Thirdly
,
whereas
he
saies
that
circumcision
of
infants
(
for
that
s
it
he
falsely
signs
there
with
that
name
,
viz.
the
sign
of
the
Covenant
of
Grace
)
was
never
yet
remanded
,
or
contramanded
,
it
is
as
false
as
all
the
rest
for
we
see
plainly
that
it
was
remanded
by
that
text
I
am
yet
in
hand
with
,
viz.
Act.
21.22
.
Babist
.
But
baptism
,
which
is
the
sign
now
was
never
remanded
.
Baptist.
I
grant
it
is
not
,
yet
i
le
prove
it
to
the
faces
of
you
all
,
that
t
is
as
much
remanded
,
and
contramanded
,
as
ever
it
was
commanded
in
Gen.
17.
Sith
then
Mr.
Marshall
and
Dr
Holmes
both
say
(
and
so
indeed
you
say
all
in
effect
)
that
the
command
for
circumcision
of
infants
was
a
command
to
us
to
baptize
them
,
and
therefore
(
unless
we
can
shew
that
command
to
be
remanded
again
)
it
is
still
in
force
to
bind
us
to
baptize
them
,
I
dare
be
bold
to
tell
them
that
if
infant
circumcision
,
and
infant
baptism
were
both
commanded
together
in
that
one
and
the
same
precept
Gen.
17.10
.
where
God
bidds
Abraham
,
and
his
seed
to
circumcise
their
children
,
then
they
are
both
uncommanded
again
in
that
one
and
the
same
prohibition
,
wherein
God
by
the
mouth
of
Paul
forbad
the
Iews
to
circumcise
their
children
any
longer
:
I
say
if
infants
baptism
were
commanded
in
that
very
command
for
the
circumcision
of
infants
,
then
by
Analogy
,
for
contrarior●m
contraria
est
ratio
,
infants
baptism
must
needs
be
remanded
in
the
remanding
of
infants
circumcision
,
the
remanding
of
which
by
Paul
,
among
all
the
Iewes
that
dwelt
among
the
Gentiles
,
where
he
mainly
exercised
his
Ministrie
,
is
related
plainly
Acts
21.21
.
To
conclude
then
though
I
utterly
deny
,
as
being
well
assured
that
nor
Dr.
Holmes
nor
Mr.
Marshal
neither
have
yet
,
nor
ever
will
make
it
good
,
that
the
precept
for
circumcision
,
is
so
much
as
a
virtual
or
consequential
command
to
baptize
infants
,
yet
,
if
it
be
,
I
hope
they
will
receive
the
same
Law
they
give
,
and
rest
satisfyed
in
it
,
that
this
Countermand
to
circumcise
infants
,
is
a
consequential
and
virtual
countermand
also
to
baptize
them
.
By
all
which
it
appears
still
that
there
is
not
only
no
precept
,
but
also
plain
prohibition
enough
of
infant
baptism
.
And
as
there
is
no
precept
,
so
neither
is
there
any
president
of
baptizing
infants
,
as
there
was
of
circumcising
them
of
old
,
from
which
practise
of
circumcision
therefore
there
is
no
consequence
to
infant-baptism
:
there
is
not
one
example
to
be
found
any
where
upon
the
file
of
such
a
thing
,
as
infant
baptism
,
unless
it
be
in
your
Parish
Registers
,
and
there
indeed
you
may
shew
us
,
not
only
three
or
four
hundred
(
as
vpon
occasion
of
our
calling
for
example
,
Mr
Kentish
in
a
discourse
we
had
with
him
and
Mr
Glenden
at
Swevenock
said
he
could
)
but
as
many
as
we
can
shew
you
of
baptized
believers
in
the
Scripture-Register
,
viz.
no
less
then
three
or
four
thousand
:
but
this
,
though
it
satisfy
them
that
live
by
the
example
of
the
world
,
yet
will
in
no
wise
serve
their
turns
that
live
by
the
example
of
the
Word
,
and
therefore
Ms
Kents
negative
precept
,
of
non
express
prohibition
,
and
Mr
Kentish
his
popish
president
of
parish
church
admission
may
go
both
together
,
as
things
that
can
never
pass
for
currant
among
the
true
Christians
of
Kent
,
though
they
pass
for
good
proof
of
infant-baptism
among
most
Kentish
Christians
,
and
Priest-ridden
people
:
As
for
the
Scriptures
,
there
s
not
so
much
as
the
least
shew
of
any
example
of
baptizing
infants
in
them
,
for
howbeit
you
draw
in
the
several
housholds
,
that
were
baptized
,
as
that
which
you
would
fain
seem
to
make
somewhat
of
,
to
this
purpose
,
yet
how
well
they
serve
your
turn
that
way
judge
ye
,
when
as
whether
there
were
at
all
any
one
infant
in
any
one
of
them
,
is
confessed
to
be
uncertain
by
your selves
:
so
Mr.
Blake
,
Birth-priv
.
p.
22.
and
also
a
matter
so
immaterial
that
the
cause
doth
not
depend
upon
it
at
all
;
so
Mr.
Marshall
to
Mr
Tombes
,
p.
218.
yet
both
he
,
and
Mr.
Blake
and
Dr.
Featley
p.
42.43
.
and
I
think
well-nigh
every
one
that
writes
presses
all
these
,
housholds
as
a
president
,
and
forces
from
them
all
they
have
in
them
,
and
more
too
in
proof
of
infant
baptism
.
Babist
.
We
have
examples
not
to
be
contemned
of
the
baptism
of
whole
housholds
(
saies
Mr.
Blake
)
and
whether
infants
were
there
or
no
,
as
it
is
not
certain
,
though
probable
,
so
it
not
material
.
The
president
is
an
houshold
he
that
follows
the
president
must
baptize
housholds
,
it
appears
not
that
there
were
wives
there
yet
be
that
followes
the
president
of
baptizing
housholds
,
must
baptize
Wives
,
and
so
I
may
say
(
quoth
he
)
Servants
if
they
be
of
the
houshold
.
Baptist.
Pray
stay
Sirs
,
not
to
fast
at
first
least
you
run
your selves
out
of
breath
at
last
.
Is
this
a
competent
account
upon
which
to
baptize
wives
,
and
servants
too
,
as
well
as
infants
,
viz.
if
they
be
of
the
houshold
,
then
tell
me
whether
unbelieving
wives
,
and
unbelieving
servants
,
may
not
be
of
the
houshold
,
where
the
husband
,
and
Master
believeth
;
and
if
so
must
these
also
be
baptized
?
for
shame
call
in
that
again
,
this
is
a
pigge
of
the
old
sow
,
believers
children
are
of
the
Nations
(
and
I
wonder
what
man
,
woman
or
child
is
not
)
therefore
they
must
be
baptized
.
For
shame
also
forbear
to
name
those
housholds
any
more
,
as
presidents
of
infant-baptism
,
wherein
your selves
confesse
that
it
is
not
certain
that
there
were
any
infants
,
nor
materiall
whether
there
were
any
or
no.
Babist
.
You
shall
find
,
saies
Mr.
Marshall
,
the
Gospell
took
place
just
as
the
old
administration
,
by
bringing
in
whole
families
together
,
usually
if
the
Master
of
the
house
turned
Christian
,
his
whole
family
came
in
,
and
were
baptized
with
him
.
Baptist.
Just
so
Sirs
,
and
not
a
jot
otherwise
?
what
not
one
way
,
nor
other
otherwise
,
then
of
old
?
Then
first
me
thinks
the
wife
and
other
females
should
not
be
actually
baptized
with
him
but
rather
virtually
,
be
baptized
in
the
husband
;
for
you
say
just
so
it
was
in
the
administration
of
circumcision
.
Secondly
,
Then
I
marvel
in
my
heart
how
it
came
to
pass
that
there
was
such
quaerying
whether
believing
husbands
,
and
unbelieving
wives
,
believing
wives
,
and
unbelieving
husbands
,
believing
Servants
,
and
unbelieving
Masters
,
&c.
might
not
live
together
,
and
resolution
given
affirmatively
that
they
might
,
if
that
there
were
whole
Families
taken
into
the
Gospell
all
together
.
Thirdly
,
But
most
of
all
I
wonder
how
there
was
such
quarrelling
as
there
was
,
and
Christ
said
there
would
ever
be
in
families
about
the
Gospel
,
that
instead
of
imbracing
it
all
together
,
they
would
be
divided
against
themselves
for
the
Gospels
sake
,
so
that
from
thenceforth
that
the
Gospel
began
there
should
be
five
divided
about
it
in
one
hou●e
,
two
against
three
,
and
three
against
two
,
the
Fath●r
against
the
Son
,
a●d
the
Son
against
the
Father
.
the
Daughter
against
the
Mother
,
and
the
Mother
against
the
Daughter
,
the
Daughter
in
Law
against
the
Mother
in
Law
,
and
the
Mother
in
Law
against
the
Daughter
in
Law
,
the
husband
against
the
wife
,
and
the
wife
against
the
husband
,
so
that
he
must
be
fain
to
keep
the
doors
of
his
lipps
from
her
that
lies
in
his
bosom
,
Mich.
7.5
.
and
a
mans
foes
(
for
the
Gospel
sake
)
should
be
those
of
his
own
house
Luke
12.51
,
52
,
53.
and
also
such
oppositions
on
earth
in
countreys
,
and
Nations
,
whereby
Christs
disciples
should
still
be
dagged
before
the
Rulers
,
and
Governors
,
that
under
one
pretence
or
other
should
still
persecute
the
Gospel
till
Christ
comming
(
for
till
then
the
term
of
Nursing
Fathers
falls
not
to
them
)
which
i●methodical
,
and
tottered
face
of
things
,
which
was
at
the
beginning
of
the
Gospel
and
is
to
be
again
towards
the
end
,
at
the
Gospels
resurrection
from
under
popish
superstition
and
mans
tradition
,
that
hath
made
it
void
,
I
have
often
seen
,
and
do
see
daily
in
that
true
,
though
troublesome
,
way
of
the
Gospel
we
now
walk
in
,
but
I
never
saw
it
in
all
my
daies
in
that
false
,
smooth
,
fine
,
fashionable
,
formal
,
forced
,
national
Gospel
of
yours
,
where
whole
families
,
Countreys
,
and
Kingdomes
.
i.
e.
all
the
folk
within
such
a
Dominion
,
are
threatned
into
one
Mock-Christian
Religion
,
whether
they
will
or
no
:
I
wonder
I
say
how
all
this
should
come
to
pass
,
if
as
of
old
the
whole
Nation
,
and
therein
the
whole
families
of
the
Jewes
were
taken
in
at
once
to
that
covenant
,
so
now
(
and
so
you
say
all
it
is
now
)
whole
Nations
,
and
therein
whole
families
,
and
housholds
without
exception
,
are
to
be
brought
in
and
baptized
all
at
once
into
the
Gospel
.
Sure
I
am
that
though
persons
were
so
born
Christians
to
the
Popes
,
Prelates
,
and
Presbyters
crooked
Christianity
,
viz.
of
the
flesh
and
of
blood
,
and
of
the
meer
will
of
man
,
making
lawes
to
compell
them
so
to
be
,
yet
none
are
,
by
right
,
to
be
admitted
to
Christs
Christendome
,
but
such
Ioh.
1.12.13
.
as
appear
by
faith
to
be
born
of
God
.
Babist
.
But
me
thinks
(
as
Mr.
Marshal
sates
well
)
the
whole
houshold
of
Cornelius
,
the
houshold
of
Stephanus
,
the
houshold
of
Aristobulus
,
the
houshold
of
Cri●pus
,
the
houshold
of
Narcissus
,
the
houshold
of
Lydia
,
the
houshold
of
the
Jaylor
,
these
are
examples
for
baptizing
whole
housholds
(
and
so
consequently
infants
)
not
to
be
contemned
.
Baptist.
I
muse
much
why
the
houshold
of
Caesar
is
not
named
as
well
as
all
the
rest
,
but
then
Mr.
Marshall
had
clearly
contradicted
his
own
assertion
,
viz.
that
whole
families
were
taken
in
all
at
once
:
for
there
were
many
famous
disciples
and
Christians
that
imbraced
the
Gospel
in
Caesars
houshold
,
though
Caesar
was
no
Saint
nor
Christian
himself
.
Babist
.
It
is
not
said
the
houshold
of
Caesar
,
but
they
of
Caesars
houshold
.
Baptist.
Nor
is
it
said
the
houshold
of
Aristobulous
,
and
Narcissus
,
but
them
of
Aristobulus
,
and
Narcissus's
houshold
,
which
shewes
that
though
with
him
these
two
masters
were
disciples
themselves
,
yet
but
some
of
their
housholds
were
disciples
with
them
,
yet
he
alledges
these
as
examples
of
infants
baptism
,
when
in
the
Scriptures
nomination
of
them
there
is
no
nomination
of
infants
,
or
baptism
either
.
As
for
all
the
rest
if
they
are
not
to
be
contemned
,
yet
are
they
not
to
be
confided
in
,
unless
there
were
much
more
then
is
expressed
,
at
least
implied
to
such
a
purpose
,
as
exemplary
proof
for
infants
baptism
:
for
if
those
whole
housholds
were
all
,
and
every
one
in
them
baptized
,
yet
possibly
no
infant
,
for
all
that
:
for
at
this
hour
I
know
some
whole
housholds
of
baptized
believers
,
that
have
not
so
much
as
an
infant
within
them
:
yea
one
where
there
is
or
lately
was
both
parent
,
children
or
grand
children
all
baptized
,
and
yet
no
infant
nor
infant
baptism
amongst
them
neither
:
and
indeed
howbeit
the
word
[
whole
houshold
]
is
no
where
named
in
the
new
Testament
in
relation
to
this
case
,
yet
I
do
believe
that
whole
housholds
might
sometimes
be
baptized
then
as
well
as
now
they
are
,
from
whence
yet
it
will
not
follow
that
infants
were
baptized
,
yea
whole
thousands
were
baptized
sometimes
in
one
day
,
and
yet
no
infants
among
them
;
and
that
all
these
housholds
you
so
often
instance
in
,
either
had
no
infants
in
them
,
or
if
they
had
yet
none
baptized
however
,
is
evident
enough
to
those
that
are
not
blind
,
if
all
the
particular
instances
be
examined
.
As
for
the
Iaylor
,
the
Apostles
,
who
never
used
to
preach
to
infants
,
spake
to
him
the
word
of
God
,
and
to
all
that
were
in
his
house
,
the
effect
of
whose
preaching
was
not
onely
his
rejoicing
and
belief
,
but
the
belief
of
all
his
house
also
,
as
well
as
the
baptism
of
all
his
house
together
with
him
,
Act.
16.32.33.34
.
And
as
for
Crispus
,
whose
houshold
is
not
reported
to
be
baptized
(
though
no
doubt
they
were
so
)
it
s
said
that
all
his
houshold
believed
in
the
Lord
as
well
as
he
,
Acts
18.8
.
and
as
for
such
as
were
baptized
with
Cornelius
,
which
were
more
then
they
of
his
own
houshold
,
that
none
of
them
were
infants
,
t
is
evident
,
forasmuch
as
they
were
all
both
ready
and
capable
to
hear
,
and
the
holy
spirit
fell
on
them
all
in
hearing
the
word
,
so
that
it
was
evident
to
Peter
,
and
as
many
as
came
with
him
,
that
they
imbraced
the
glad
tidings
of
the
Gospel
;
upon
the
account
of
whose
gladly
receiving
the
word
onely
,
and
that
apparently
;
Peter
saies
who
can
forbid
water
why
these
may
not
be
baptized
&
c
?
and
he
commanded
them
to
be
baptized
in
the
name
of
the
Lord
,
Act.
10.44
.
to
48.
And
as
for
Stephanus's
houshold
,
as
they
are
said
1
Cor.
1.16
.
to
have
been
baptized
,
so
are
they
all
said
to
have
addicted
themselves
to
minister
to
the
Saints
which
are
actions
exclusive
of
Infants
1
Cor.
16.15
.
besides
,
if
housholds
must
needs
be
taken
as
comprising
infants
,
then
that
phrase
salute
the
houshold
of
Onesiphorus
2
Tim.
4.19
.
must
be
taken
so
to
,
and
what
absurdity
were
it
,
to
tell
Cradle-bed-Infants
,
that
Paul
the
prisoner
remembred
his
respects
unto
them
:
as
for
that
of
Lydia
,
as
its
likely
enough
she
then
had
none
,
so
no
man
knowes
whether
ever
she
had
any
husband
at
all
,
if
she
had
she
might
have
no
children
,
if
she
had
children
she
might
be
an
antient
widow
,
whose
children
were
grown
up
to
believe
with
her
,
and
besides
that
those
of
her
houshold
,
whether
children
or
servants
or
both
,
that
were
baptized
with
her
,
were
not
infants
but
adult
disciples
is
evident
,
both
by
that
compellation
viz.
the
brethren
(
a
denomination
never
given
to
them
)
and
mostly
because
they
were
such
as
the
Apostles
did
actually
comfort
(
as
we
never
find
they
did
any
infants
in
their
infancy
)
Act.
16.14.40
.
By
all
which
by
that
time
you
have
laid
it
to
heart
,
so
little
ground
will
be
left
you
from
all
these
instances
for
the
baptizing
of
infants
,
that
it
may
without
crouding
,
be
well
written
within
the
inside
of
a
cherry-stone
.
And
now
whereas
Mr.
Marshal
,
more
downrightly
then
rightly
,
denies
that
children
did
eat
the
passeover
,
which
most
undoubtedly
they
did
.
I
demand
of
him
why
,
if
housholds
be
a
term
so
conclusive
of
infants
,
when
its
said
housholds
were
baptized
,
the
same
word
doth
not
as
much
conclude
children
,
when
its
said
housholds
did
eat
the
passeover
.
Babist
.
Mr.
Marshal
himself
gives
you
good
reason
for
that
p.
40.
of
his
Sermon
,
the
Argument
(
saith
he
)
from
the
term
houshold
,
is
not
so
strong
to
prove
that
infants
did
eat
the
passeover
,
as
it
is
to
prove
they
may
be
baptized
,
because
no
other
Scripture
shews
that
the
passeover
doth
belong
to
children
,
but
we
have
other
plain
Scripture
proving
that
baptism
belongs
to
infants
,
as
well
as
grown
men
.
Baptist.
I
remember
indeed
that
Mr.
Marshall
speaks
thus
:
yea
more
(
and
more
absurdly
then
thus
)
doth
he
speak
p.
219.
in
his
reply
to
Mr.
Tombos
viz.
that
we
shall
never
find
so
good
evidence
out
of
the
housholds
eating
the
passeover
,
Exod.
12.
thereby
to
prove
that
women
did
eat
the
passeover
as
this
proves
that
the
infants
of
the
house
were
baptized
:
but
I
must
tell
him
first
,
that
what
influence
other
Sciptures
give
toward
the
proof
of
either
one
or
the
other
makes
these
never
the
stronger
simply
,
and
in
themselves
,
so
but
that
their
particular
strength
and
weaknesse
stands
the
same
,
but
Secondly
,
how
dares
Mr.
Marshall
say
there
s
no
other
Scipture
save
that
,
is
not
that
one
particular
sentence
wherein
the
word
houshold
is
exprest
as
eating
the
paschal
lamb
enough
?
specially
when
the
next
verse
▪
or
the
latter
part
of
the
same
verse
viz.
Exod.
12.4
.
saies
plainly
,
that
it
was
to
be
taken
and
eaten
according
to
the
number
of
souls
in
the
house
,
and
by
every
one
according
to
his
eating
,
and
if
the
family
were
too
little
to
eat
i●
,
they
should
join
families
together
;
are
not
children
exprest
undeniably
here
?
are
they
not
among
the
number
of
souls
capable
to
eat
,
every
one
pro
suo
modulo
,
according
to
the
measure
of
his
eating
and
digestion
?
and
doth
not
this
evince
as
much
for
women
?
And
whereas
,
for
the
exemption
of
women
(
not
as
holding
these
did
not
eat
it
,
but
to
secure
himself
the
more
from
that
deadly
wound
,
which
he
is
aware
will
light
upon
him
if
he
grant
that
children
did
eat
the
passeover
viz.
our
arguing
upon
him
from
thence
to
their
right
to
the
supper
,
acccording
to
his
own
arguing
from
infants
circumcision
to
their
baptism
)
he
brings
this
reason
viz.
because
according
to
us
they
were
not
circumcised
,
and
no
uncircumcised
person
might
eat
the
passeover
,
I
have
to
or
three
things
to
say
to
it
.
First
,
that
phrase
,
no
uncircumcised
person
shall
eat
it
,
must
either
necessarily
be
understood
concerning
those
uncircumcised
ones
onely
,
who
were
both
capable
of
circumcision
,
and
of
whom
circumcision
was
required
,
or
else
Secondly
▪
●t
must
be
understood
that
the
females
were
accounted
as
vertually
circumcised
in
the
males
.
Thirdly
,
that
very
phrase
that
excludes
all
,
and
onely
such
uncircumcised
ones
from
the
passeover
as
were
capable
of
circumcision
,
and
of
whom
it
was
required
,
serves
us
against
you
thus
far
however
as
to
include
and
enright
all
them
to
the
passeover
that
were
circumcised
,
and
so
if
women
did
not
(
as
none
need
doubt
but
that
they
did
)
yet
all
circumcised
males
,
and
cons●quently
male
children
,
as
soon
at
least
as
they
were
capable
to
eat
,
were
under
a
right
to
eat
the
passeover
,
and
so
as
to
prove
you
who
deny
them
the
supper
,
to
be
ingaged
in
the
guilt
of
diminishing
Gods
grace
,
and
robbing
poor
infants
of
their
right
,
as
well
as
we
,
if
your
own
arguments
be
true
,
viz.
that
to
deny
such
dispensations
to
infants
under
the
Gospel
,
the
answerable
ones
to
which
were
dispensed
to
them
under
the
law
,
is
to
lessen
the
grace
of
God
in
the
Gospel
Covenant
,
and
make
it
straiter
then
it
was
under
the
Law
,
and
to
bereave
little
children
of
what
belongs
to
them
.
Thus
Mr.
Marshal
,
where
by
the
word
housholds
he
should
understand
children
as
well
as
others
,
for
his
own
ends
he
leaves
them
out
;
but
where
by
the
word
housholds
such
families
are
exprest
,
as
in
which
he
knows
not
that
there
was
one
infant
,
and
may
know
(
if
there
were
)
by
the
very
places
themselves
,
that
they
were
excluded
,
yet
there
he
winds
things
about
to
wind
them
in
.
By
all
this
you
see
how
little
consequence
is
in
the
Argument
,
children
were
circumcised
.
Ergo
they
must
be
baptized
.
Yea
(
say
you
A●hford
disputants
in
the
tail
of
your
argument
)
or
else
the
Covenant
of
the
Gospel
is
worse
to
the
spiritual
seed
of
Abraham
,
then
it
was
to
the
carnall
seed
under
the
law
.
Bus
Sirs
(
to
conclude
this
matter
)
I
say
no
,
for
if
by
spirituall
seed
you
mean
Christians
natural
infants
,
I
must
(
as
before
)
cry
shame
on
you
still
,
for
stiling
them
the
spiritual
seed
of
Abraham
,
for
if
Abrahams
own
semen
carnis
be
not
(
qua
sic
)
his
semen
fidei
,
are
the
semen
carnis
of
believing
Gentiles
Abrahams
semen
fidei
?
but
if
by
his
spiritual
seed
you
mean
such
as
are
so
indeed
i.
e.
true
believers
,
are
this
spiritual
seed
ere
the
worse
because
a
meer
fleshly
seed
,
may
not
without
faith
be
signed
as
heirs
together
with
them
?
how
will
you
ever
be
able
to
make
that
good
?
yet
again
(
to
take
your
words
so
punctually
as
may
be
)
by
mee●
denial
of
baptism
to
your
carnal
seed
,
is
the
Gospel
made
worse
to
Abrahams
spiritual
seed
,
then
the
same
Gospel
was
to
Abrahams
carnal
seed
of
old
?
no
such
matter
,
surely
Sirs
,
for
the
Gospel
was
preacht
but
darkly
to
the
Jews
of
old
,
which
were
Abrahams
carnal
seed
,
viz.
onely
in
types
,
and
figures
,
and
shadows
,
and
prophecies
pointing
out
onely
Christum
exhibendum
,
a
saviour
to
come
,
but
now
it
s
preacht
not
only
to
believers
(
that
is
Abrahams
spiritual
seed
)
but
also
to
unbelivers
,
and
to
the
whole
world
,
and
this
more
plainly
too
,
and
without
a
vail
,
holding
forth
salvatorem
exhibitum
,
a
saviour
that
hath
already
offered
himself
a
ransom
,
and
salvation
by
him
in
common
to
all
,
Iews
and
Gentiles
,
bond
and
free
,
even
every
creature
that
puts
it
not
away
from
him
,
when
●endered
to
him
,
Mark
.
16.15.16
.
1
Iohn
2.2
.
so
that
the
Gospel
is
as
good
now
to
the
full
to
all
men
in
its
administration
as
it
was
of
old
,
and
in
many
respects
far
better
,
though
no
infants
at
all
be
baptized
,
and
so
I
have
done
with
this
argument
,
and
come
to
the
next
.
Disputation
.
That
opinion
which
destroyeth
the
comfort
that
the
holy
ghost
administreth
over
the
losse
of
our
children
by
death
,
is
a
desperate
and
ungodly
opinion
.
But
such
is
the
opinion
of
the
Anabaptists
concerning
little
children
.
Ergo
,
it
is
desperate
and
ungodly
.
The
minor
proved
.
It
destroyes
the
hope
that
parents
can
have
of
the
salvation
of
their
children
,
for
it
makes
them
in
no
better
condition
then
Turks
and
Pagans
,
and
so
our
Respondent
himself
professed
,
and
when
the
Apostle
saith
1
Thess.
4.13
.
I
would
not
have
you
sorrow
as
those
without
hope
,
the
grieved
parents
might
reply
;
what
hope
can
we
have
of
our
child
,
who
is
in
no
better
condition
then
the
children
of
infidels
?
what
comfort
can
we
have
from
the
Covenant
made
with
,
and
the
promises
to
our
children
&
c
?
therefore
why
should
we
not
sorrow
as
those
without
hope
?
Our
Respondent
replyed
to
this
,
that
for
ought
he
knew
the
children
of
Turks
and
Pagans
might
be
all
saved
,
and
one
replyed
,
Perhaps
he
thought
the
devils
might
also
,
which
was
the
end
of
the
argument
,
there
being
no
other
answer
given
,
nor
to
be
expected
.
Disproof
.
As
I
replied
then
,
so
I
reply
still
,
that
for
ought
I
know
the
children
of
Turks
and
Pagans
(
dying
in
infancy
)
may
be
all
saved
,
yet
will
it
not
follow
(
so
much
as
probably
)
that
therefore
in
reallity
,
or
in
my
opinion
either
,
the
Devils
may
be
saved
also
,
which
rude
return
is
recorded
by
your selves
to
be
then
given
,
and
stands
for
ever
before
the
world
,
as
the
end
of
this
your
argument
,
and
of
your
Disputation
also
,
there
being
to
this
assertion
of
mine
viz.
for
ought
I
know
the
children
,
or
dying
infants
of
Turks
and
Pagans
may
be
all
saved
,
no
other
answer
given
by
you
in
the
Dispute
,
nor
yet
since
in
your
Account
,
nor
yet
ever
to
be
expected
.
But
Sirs
,
as
great
an
Extasie
as
you
seem
to
be
in
about
this
position
,
yet
I
assure
you
if
I
had
not
learn'd
it
before
,
yet
I
have
learn't
it
since
from
your
very
selves
,
who
so
strange
at
it
,
to
be
a
thing
not
so
strange
as
true
viz.
that
the
dying
infants
of
Turks
and
Pagans
may
be
all
saved
,
and
that
the
dying
infants
in
your
Christendom
are
in
no
better
condition
then
the
dying
infants
of
Turks
and
Pagans
(
for
so
I
said
,
and
not
as
you
here
misrelate
it
,
then
Turks
and
Pagans
themselves
)
for
if
the
dying
infants
of
infidels
are
in
no
worse
condition
then
your
dying
infants
,
then
surely
yours
are
in
no
better
condition
then
they
,
and
that
they
are
in
no
worse
condition
then
yours
,
nothing
need
hinder
you
more
then
me
(
for
ought
I
know
)
from
a
belief
thereof
,
unlesse
you
will
refuse
to
believe
your selves
,
who
preach
no
lesse
both
to
me
,
and
all
men
no
further
off
hence
then
in
the
next
page
,
and
the
next
save
one
above
;
for
do
you
not
say
there
that
unlesse
we
will
violate
Christian
charity
,
whose
rule
is
praesumere
&c.
to
presume
every
one
to
be
in
a
good
condition
,
till
he
appears
to
be
in
an
evil
,
we
must
believe
and
hope
all
things
of
the
little
children
of
believers
,
since
it
cannot
appear
in
infancy
,
that
they
have
barred
themselves
,
&c.
and
if
so
why
not
of
the
infants
of
Turks
,
Pagans
,
and
infidels
?
specially
(
to
speak
in
your
own
dialect
)
since
it
cannot
appear
that
these
have
any
more
than
the
other
by
any
actual
sin
barred
themselves
,
or
deserved
to
be
exempted
from
the
general
state
of
little
children
declared
in
the
Scriptures
,
which
is
this
,
viz.
That
of
such
is
the
Kingdome
of
heaven
.
You
see
then
how
you
teach
us
this
precious
piece
of
truth
your selves
p.
4.5
.
therefore
I
hope
you
will
learn
it
your selves
,
viz.
that
we
are
to
hope
well
of
such
infants
as
have
not
by
actual
sin
barred
themselves
from
Salvation
,
and
allow
us
to
teach
it
too
in
time
,
though
hitherto
you
seem
to
be
so
far
from
giving
way
to
us
to
teach
the
same
,
that
when
we
speak
well
of
infants
,
that
have
not
by
actual
sin
deserved
exemption
,
and
hope
well
of
their
salvation
so
dying
,
you
so
wretchedly
forget
it
to
be
the
doctrine
your selves
deliver
,
that
with
detestation
you
protest
against
it
as
abominable
,
as
if
there
were
as
little
hope
to
be
had
of
the
salvation
of
such
dying
infants
,
as
are
not
born
in
Christendome
,
as
of
the
salvation
of
the
very
devils
:
but
your
first
doctrine
shall
stand
of
the
two
for
truth
with
me
,
from
which
,
though
you
often
contradict
it
your selves
,
I
shal
not
be
frighted
by
your
bigg
words
,
but
still
hope
as
well
of
one
dying
infant
as
another
.
Secondly
(
Risum
teneatis
amici
?
)
it
is
enough
I
think
to
set
him
on
smiling
who
is
never
so
deep
in
his
dumps
,
to
see
what
a
most
pat
,
and
pertinent
place
of
Scripture
you
have
here
dragged
in
to
the
proof
of
infant
baptism
,
viz.
1
Thes.
4.13
▪
from
whence
(
as
the
wheel
barrow
goes
rumble
to
rumble
so
)
it
followes
that
infants
are
to
be
baptised
:
you
might
as
well
have
said
you
may
find
it
in
the
fifteenth
of
go
look
it
,
as
send
us
to
a
text
of
so
little
tendency
as
this
is
of
,
to
your
present
purpose
:
for
what
if
we
are
not
to
mourn
over
the
death
of
Saints
,
and
Godly
friends
that
sleep
in
Jesus
,
as
those
that
can
have
no
hope
of
such
friends
as
they
see
to
dy
ung●dly
(
which
is
indeed
the
direct
drift
of
the
place
)
will
it
therefore
follow
that
all
those
infants
,
that
dy
without
baptism
,
are
universally
,
and
unavoidably
damned
?
yet
no
less
then
this
is
here
told
by
your selves
to
be
your
tenet
,
whilst
you
say
our
denial
of
baptism
unto
them
destroies
all
hope
of
their
salvation
.
But
Sirs
is
it
so
in
earnest
in
your
opinion
,
that
no
baptism
no
hope
of
salvation
?
Then
thirdly
,
I
have
a
treble
charge
to
draw
up
against
you
.
-
1.
of
unchristian
cruelty
.
-
2.
Of
point
blank
popery
.
-
3.
of
clear
contrariety
both
to
your selves
,
and
to
those
very
authors
you
refer
us
to
,
to
read
and
learn
by
,
and
also
to
the
very
professed
doctrine
of
the
church
of
England
whereof
you
profe●s
to
be
the
Ministers
.
First
I
must
cry
out
oh
the
Vnchristian
cruelty
that
is
hatched
in
your
hearts
,
and
here
expressed
,
not
onely
to
these
thousands
of
infants
,
even
of
Christians
that
happen
to
dy
unbaptized
,
at
least
to
whom
baptism
is
at
this
day
denyed
to
be
dispensed
,
but
specially
to
that
numberless
number
of
infants
of
Turks
,
Pagans
,
and
infidels
,
to
whom
in
infancy
your
own
Doctrine
denies
baptism
,
as
well
as
ours
,
and
consequently
(
if
your
own
bloody
tenet
of
no
baptism
no
salvation
to
dying
in●ants
were
true
)
all
hope
of
their
salvation
.
T
is
your
common
course
to
clamor
and
cry
out
against
us
,
as
having
no
christian
charitie
,
as
being
most
inveterate
,
and
cruel
enemies
to
infants
,
only
for
denying
the
baptism
of
those
few
,
to
whom
you
dispense
it
,
as
well
as
those
Myriads
of
little
ones
,
to
whom
your selves
deny
it
together
with
us
:
but
I
appeal
to
all
people
,
who
are
not
already
so
perfectly
prejudiced
against
us
by
your
prating
,
as
to
stand
resolved
to
believe
nothing
but
your
blind
dictates
,
to
judge
between
us
whether
we
are
so
cruelly
opinioned
towards
infants
,
who
barely
deny
them
baptism
,
believing
the
salvation
notwithstanding
of
all
that
dy
in
infancy
without
it
,
or
your selves
rather
,
who
deny
that
dispensation
to
all
infidels
infants
,
which
are
twenty
to
one
in
the
world
,
and
yet
hold
that
dispensation
so
necessary
to
salvation
,
that
there
is
no
hope
of
other
then
damnation
to
whomsoever
it
is
denyed
,
whereas
in
confutation
of
you
out
of
your
own
mouths
(
if
your
own
sense
of
Mat.
18.14
be
true
,
where
you
contend
to
have
the
word
little
ones
taken
literally
for
infants
)
Christ
himself
saies
there
,
that
it
is
not
the
will
of
my
Father
that
so
much
as
one
of
these
little
ones
should
p●rish
.
Secondly
,
oh
the
palpable
papistry
which
is
here
openly
professed
by
you
,
who
yet
would
seem
to
protest
against
every
inch
of
it
,
for
it
is
one
of
the
grossest
pieces
of
popery
to
hold
no
salvation
to
infants
without
baptism
,
and
one
great
controversie
between
them
and
protestants
;
yet
you
give
the
cause
thus
far
,
as
to
grant
it
to
be
necessary
,
and
effectual
to
salvation
of
infants
(
whether
ex
opere
operato
or
no
,
as
you
are
silent
in
it
here
,
so
pray
tell
us
another
time
)
that
there
need
be
neither
doubt
nor
fear
of
such
dying
infants
damnation
to
whom
it
s
dispensed
,
and
can
be
no
hope
of
the
salvation
of
such
as
dy
without
it
,
or
at
least
to
whom
doctrinally
it
is
denied
.
Thirdly
,
oh
the
wretched
contradiction
,
that
is
here
given
.
1.
To
your selves
,
who
say
above
p.
5.
that
it
is
breach
of
Christian
charity
to
presume
otherwise
then
well
of
such
little
infants
,
of
whom
it
cannot
appear
,
that
by
any
actuall
sin
they
have
barred
themselves
or
deserved
exemption
from
salvation
,
and
such
are
all
infants
in
infancy
,
whether
baptized
or
unbaptized
,
whether
of
Christians
or
heathens
;
and
yet
here
you
say
,
there
is
no
hope
of
the
dying
infants
of
infidels
,
and
in
case
we
deny
baptism
to
them
as
little
hope
of
the
salvation
of
such
dying
infants
,
as
are
born
of
Christian
parents
also
:
Hay-Ho
!
I
dare
say
the
dog
is
not
good
Mutton
,
if
this
be
not
uniform
Divinity
.
Secondly
,
not
only
to
other
writers
on
this
subject
,
as
Mr.
Cotton
,
who
p.
85.
of
his
book
called
,
The
way
of
the
Churches
in
New-England
,
saith
,
one
may
remain
a
member
of
the
invisible
Church
of
the
first
born
,
when
yet
he
hath
neither
part
nor
portion
,
nor
fellowship
in
the
particular
flock
and
visible
Church
of
Christ
Iesus
;
which
shewes
(
to
the
confutation
of
you
,
and
Mr.
Baxter
also
,
who
pins
the
salvation
of
infants
so
much
upon
their
Churchmembership
and
baptism
)
that
infants
may
be
supposed
to
be
out
of
the
Visible
Church
,
and
yet
be
hoped
to
be
in
a
state
of
salvation
also
;
I
say
not
only
to
other
writers
,
but
to
the
writers
your selves
will
us
to
peruse
,
viz.
Calvin
,
and
Vrsin
.
For
first
,
Vrsins
Catechism
,
(
as
insufficient
as
it
is
to
prove
infant
baptism
)
furnishes
us
with
enough
wherewith
to
confute
this
unsavory
stuff
you
have
here
recorded
,
viz.
the
hopelesness
of
the
salvation
of
such
infants
,
to
whom
baptism
is
denyed
,
whose
words
are
these
viz.
[
s
](A39566-e103110-b)
s
Privatio
sacramenti
non
damnat
●i
non
accedat
contemptus
,
christus
non
adimi●
sal●●em
eis
,
quibus
adimi●●r
baptismus
.
The
want
of
the
sacrament
doth
not
damn
persons
,
that
dy
without
it
,
if
those
persons
do
not
contemn
it
(
and
whether
infants
in
infancy
can
possibly
be
said
to
contemn
it
though
their
parents
permit
them
to
dy
without
it
,
needs
no
great
explanation
)
again
Christ
doth
not
ere
the
more
deny
salvation
to
whom
baptism
is
denyed
.
Secondly
Calvins
institutions
confesses
at
large
that
baptism
is
not
so
necessary
to
salvation
as
you
seem
to
make
it
:
his
words
are
these
Li.
4.
c.
15.
S.
20.
[
t
](A39566-e103200-b)
t
Quantum
damni
invexerit
dogma
illed
,
male
expos●●um
,
baptisma
esse
de
necessitate
●al●●is
,
pauci
animadvert●nt
:
Ideoque
minus
sibi
cavent
,
nam
ubi
inval●it
opinio
perditos
esse
omnes
,
quibus
aqu●
tingi
non
contigit
,
nostra
conditio
de●enor
est
quam
vereris
populi
,
quasi
restrictior
esser
Dei
g●●●ia
quam
sub
lege
,
venisse
enim
Christus
censebitur
non
ad
implen●as
promissiones
sed
abolendas
,
quando
promissio
,
q●ae
●un●
ante
oct●vum
diem
,
saluti
confe●endae
per
se
erat
satis
effi●●x
,
nunc
absquo
signi
adminiculo
rata
non
esse●
.
What
mischief
that
opinion
brings
viz
that
baptism
is
necessary
to
salvation
,
few
consider
,
and
therefore
they
take
the
less
heed
in
asserting
it
,
for
where
that
opinon
grows
on
once
,
that
they
are
all
damned
that
dye
unbaptized
,
our
conditiis
worse
then
that
of
the
Iews
,
for
hereby
Christ
may
be
thought
to
come
not
to
fulfill
,
but
to
abolish
the
promises
,
if
the
promise
which
then
was
efficacious
of
it self
to
salvation
before
the
eighth
day
,
be
not
now
available
thereto
,
without
the
administration
of
the
sign
.
and
a
little
below
Sect.
22.
he
saith
thus
:
By
all
this
it
may
be
easily
perceived
not
onely
who
they
are
that
streiten
the
Grace
of
God
under
the
Gospel
,
and
make
it
narrower
then
of
old
under
the
law
,
viz.
not
our selves
(
as
you
feign
)
but
your selves
,
who
say
denial
of
baptism
to
infants
destroyes
the
hope
,
that
else
might
be
had
of
their
salvation
,
but
also
what
an
individuum
vagum
your
Pamphlet
is
,
wandering
and
swarving
clear
aside
from
the
stars
,
you
direct
us
to
for
light
,
and
would
seem
to
steer
your
own
course
by
,
Thirdly
,
to
the
doctrine
of
the
Church
of
England
,
which
though
it
own
baptism
as
a
sign
and
(
falsely
enough
)
as
a
seal
of
the
Covenant
of
Grace
that
may
lawfully
at
least
be
dispensed
to
infants
,
yet
rejects
that
tenet
however
,
as
spurious
,
and
popish
that
makes
salvation
and
damnation
depend
so
much
up-the
dispensation
,
or
denial
of
it
to
infants
,
that
there
s
no
hope
of
the
salvation
of
those
infants
that
dye
without
it
:
witnesse
Rogers
his
Analysis
of
the
39.
Articles
,
of
the
Catholick
doctrine
of
the
Church
of
England
p.
167.168
we
condemn
(
saith
he
)
the
opinion
of
the
Russeis
,
that
there
is
such
a
necessity
of
baptism
,
that
all
that
dye
without
the
same
are
damned
,
we
may
see
how
well
the
Church
of
England
is
serv'd
among
you
,
whose
own
ministers
swerve
from
the
sense
of
those
Articles
she
makes
them
sweare
to
.
If
you
mean
that
a
denial
not
de
facto
,
but
de
jure
i.
e.
not
of
baptism
it self
to
infants
,
but
of
their
right
to
baptism
damns
them
,
and
that
doctrinally
onely
,
not
really
,
they
dying
without
it
,
you
might
have
said
so
then
if
you
had
pleased
,
but
your
blunt
delivery
of
your selves
here
,
without
any
modification
of
your
meaning
,
makes
it
out
,
as
if
you
meant
to
fright
the
whole
Countrey
to
baptize
all
their
infants
in
all
hast
,
as
ever
they
mean
to
have
any
hope
they
shall
be
saved
:
besides
if
they
be
but
doctrinally
damned
,
and
not
really
by
the
denial
of
baptism
to
them
the
matter
is
so
much
the
lesse
,
for
as
they
are
not
one
straw
the
better
,
whether
living
or
dying
in
infancy
,
if
they
have
it
,
so
they
cannot
be
(
as
to
salvation
)
one
straw
the
worse
,
if
they
want
it
,
and
die
without
it
,
and
then
what
need
such
thundring
out
of
terror
to
the
parents
,
as
if
there
were
no
way
but
one
,
that
is
damnation
to
their
dying
infants
out
of
hand
;
if
they
do
not
see
to
the
baptizing
of
them
in
infancy
before
they
dye
?
moreover
,
if
it
be
doctrinally
to
damn
all
infants
to
deny
their
right
to
baptism
,
then
how
damnable
is
your
doctrine
to
that
innocent
age
,
who
deny
it
to
no
lesse
then
20
to
one
viz.
all
the
dying
infants
of
unbelievers
?
but
the
best
on
t
is
though
your
doctrine
is
so
desperate
and
ungodly
as
to
declare
nought
but
damnation
to
all
such
,
as
the
Pope
doctrinally
damnes
i.
e.
all
that
are
not
born
within
the
pale
of
the
Church
,
yet
there
is
salvation
enough
for
these
infants
,
as
well
as
for
the
other
in
Christ
Jesus
,
whereby
till
they
deserve
exemption
by
actuall
transgression
,
they
may
be
saved
really
,
though
with
you
they
are
doctrinally
damn'd
,
and
with
us
as
well
as
you
deny'd
to
have
,
or
so
much
as
to
have
any
right
at
all
to
baptism
.
Thus
Sirs
I
have
done
with
your
deep
Disputation
,
there
remaining
no
more
but
a
certain
magisterial
moderation
or
determination
,
in
which
you
are
your
own
carvers
,
taking
upon
you
to
manage
it
by
the
mouth
of
him
,
whose
onely
arguments
all
these
are
,
in
which
piece
of
your
Pamphlet
I
shall
briefly
take
notice
of
some
passages
wherein
you
speak
very
fairly
of
your selves
,
very
fowly
,
falsly
and
injuriously
of
your
respondent
,
very
conrradictorily
to
what
you
said
before
,
very
ignorantly
of
the
word
,
very
impertinently
as
to
the
proof
of
faiths
being
in
,
and
baptisms
belonging
to
those
infants
you
plead
for
,
more
then
those
you
plead
against
,
and
then
come
to
consider
your
Review
,
you
speak
as
followeth
.
Determination
.
Since
it
hath
been
proved
that
little
infants
have
the
holy
Ghost
&c.
(
here
let
there
be
a
recapitulation
of
the
former
arguments
)
therefore
baptism
is
not
to
be
denied
unto
them
.
Detection
.
Doubting
belike
whether
any
stander
by
can
find
in
his
conscience
to
give
so
good
a
testimony
,
as
you
afford
,
and
such
ample
approbation
to
your
Arguments
,
as
you
desire
and
they
deserve
not
,
you
ingrosse
the
dijudication
of
the
disputation
between
yourselves
and
me
,
into
your
own
clutches
,
and
then
claw
your selves
in
the
face
of
the
world
,
and
bestow
such
commendatories
upon
your
simple
shuffles
as
if
it
were
proved
,
and
put
out
of
doubt
thereby
that
believers
infants
have
the
spirit
,
faith
,
holinesse
,
and
such
apparent
right
both
to
heaven
and
baptism
as
no
creatures
have
in
the
world
besides
them
,
but
having
shewed
how
shallowly
,
fillily
and
slenderly
you
have
argued
all
this
above
,
I
decline
,
detest
,
and
disclaim
this
your
positive
dijudication
,
and
make
my
appeal
from
the
high
Commission
Chair
of
you
Clergy
men
,
who
for
ages
and
generations
have
sate
judges
in
your
own
cause
,
unto
the
people
,
whom
you
have
ever
mis-led
by
your
blind
guidance
,
to
judge
between
us
,
among
whom
not
they
who
have
so
long
commended
themselves
(
as
Orthodox
)
will
be
approved
at
last
,
but
those
whom
the
Lord
commendeth
.
Determination
.
If
any
doubt
be
raised
concerning
particular
infants
,
the
judgement
of
Charity
will
cast
that
out
,
especially
considering
no
other
judgement
can
be
past
upon
those
that
are
Adulti
.
Detection
.
That
the
judgement
of
charity
concerning
faith
,
the
holy
spirit
and
right
to
the
kingdom
can
in
infancy
be
past
no
more
upon
believers
infants
,
then
upon
all
infants
is
told
us
so
plainly
by
your
selves
,
that
if
you
be
not
resolved
that
you
will
never
learn
any
thing
that
is
truth
,
from
your selves
you
must
needs
see
it
as
well
as
we
,
since
you
say
.
p.
18.
there
is
no
discovery
of
the
habit
of
faith
,
but
by
the
asts
,
and
none
by
the
acts
in
any
infants
at
all
in
infancy
,
and
that
the
spirit
is
neither
bound
to
work
it
in
all
the
children
of
Christians
,
nor
barred
from
working
it
in
any
children
of
infidel●
,
and
p.
5.
that
the
judgement
of
charity
must
so
pass
,
that
we
are
to
presume
well
of
all
,
who
by
actuall
sin
have
not
barred
themselves
,
and
deserved
exemption
,
and
that
there
s
better
ground
to
build
a
judgement
of
charity
concerning
faith
,
and
the
spirit
in
adultis
,
then
infantibus
,
viz.
profession
and
visible
manifestation
by
the
fruits
and
acts
,
and
a
better
judgement
,
then
that
of
charity
viz.
of
certainty
,
is
to
be
had
of
adult
persons
right
to
baptism
,
we
seeing
them
certainly
to
professe
faith
(
as
infants
cannot
)
which
whether
they
deceive
us
in
that
profession
or
no
,
is
clear
ground
to
baptize
them
on
,
this
I
have
shewed
so
sufficiently
above
,
that
there
needs
no
more
be
said
of
it
here
.
Determination
.
Our
Respondent
hath
confessed
that
Ishmael
who
was
that
carnall
seed
of
Abraham
,
yet
had
right
to
the
seal
of
the
Gospel
Covenant
circumcision
,
and
that
the
spirituall
seed
and
their
children
have
under
the
Gospel
,
as
good
right
to
the
seal
thereof
,
which
is
baptism
.
Detection
.
O
rare
and
base
!
what
again
Sirs
,
what
again
?
I
professedly
denyed
baptism
to
be
a
seal
at
all
(
witnesse
my
then
disavowing
the
Scotchmans
proceedings
in
the
dispute
of
baptism
under
the
term
of
initial
seal
)
I
also
denied
circumcision
to
be
the
seal
of
the
Gospel
Covenant
,
or
that
it
was
set
to
Ishmael
under
such
a
notion
,
yea
,
you
your selves
are
my
witnesses
but
three
pages
above
that
I
said
,
circumcision
was
a
seal
to
Abraham
only
,
and
not
to
his
posterity
,
and
yet
here
again
,
(
as
well
as
before
)
you
turn
false
witnesses
against
me
,
and
will
needs
fasten
this
upon
me
for
a
farewell
,
that
I
grant
all
for
truth
,
that
your selves
ignorantly
assert
in
these
particulars
,
and
not
content
therewith
(
a
matter
more
monstrous
then
all
the
rest
)
you
say
I
confess
not
only
Abrahams
spirituall
seed
themselves
,
i.
e.
believers
,
but
their
children
also
to
have
under
the
Gospel
as
good
right
to
baptism
,
as
the
seal
of
it
,
as
they
,
the
direct
contrary
to
which
is
the
Position
I
stood
then
to
evince
,
yea
which
I
both
then
did
,
do
still
and
ever
shall
,
till
you
disprove
it
better
than
you
have
yet
done
,
maintain
against
you
or
else
wherin
do
we
differ
?
Sirs
,
you
should
have
done
well
to
have
expressed
your
minds
in
plain
right
down
English
,
and
then
the
scope
,
sum
and
scum
of
them
would
have
risen
,
and
appeared
thus
,
viz.
we
the
Disputers
and
Scribes
of
the
Ashford
disputation
having
more
mind
that
victory
then
verity
should
befal
us
,
and
having
fi●st
given
and
granted
to
our selves
the
priestly
prerogative
,
of
being
sole
judges
and
determiners
of
that
daies
disputation
between
us
and
our
respondent
,
do
thereupon
determine
,
and
by
these
our
letters
,
pattents
,
give
and
grant
the
cause
,
and
the
day
to
be
wholly
ours
,
and
least
it
should
be
hardly
confessed
,
and
yielded
to
by
fair
means
,
we
will
have
it
by
fowle
,
and
wrest
it
from
our
Respondent
as
fully
granted
by
him
,
though
we
know
it
was
not
,
and
take
it
from
him
pro
confesso
by
force
,
even
by
forged
cavillation
,
and
false
accusation
,
and
therfore
know
all
men
by
these
presents
,
that
though
it
be
most
expresly
denied
by
our
Respondent
that
infants
of
believers
have
right
to
be
baptized
,
yet
it
is
most
expresly
confessed
by
him
,
that
infants
of
believers
have
good
right
to
be
baptized
:
had
you
said
thus
,
well
indeed
might
the
world
have
cryed
shame
on
it
more
then
now
but
in
effect
it
had
been
but
the
proper
paraphrase
of
what
you
have
more
closely
,
and
covertly
presented
it
with
in
this
place
.
Wherefore
,
Sirs
,
I
do
you
and
the
world
to
wit
once
more
,
to
prevent
any
ones
being
charmed
into
a
misbelief
of
me
by
your
juggles
,
how
little
I
concur
with
you
in
these
things
,
and
to
say
no
more
then
what
I
have
shewed
above
,
viz.
First
,
That
baptism
is
no
seal
at
all
of
the
Covenant
of
Grace
,
but
a
sign
of
it
onely
.
Secondly
,
that
believers
infants
have
no
right
at
all
to
be
signed
with
it
in
infancy
.
Thirdly
,
That
circumcision
was
no
seal
of
the
Gospel
covenant
,
but
a
sign
only
,
or
token
between
God
and
Israel
of
the
old
Covenant
,
concerning
the
Land
of
Canaan
,
and
some
other
particular
pe●sonal
promises
,
and
priviledges
pertaining
to
that
people
(
though
it
was
a
type
of
Circumcision
in
the
heart
,
where
with
Abrahams
spiritual
seed
are
circumcised
,
and
thereby
inrighted
to
the
heavenly
inheritance
.
)
Fourthly
,
that
it
was
no
seal
at
all
to
any
but
Abrahams
person
,
and
that
in
another
sense
then
the
word
seal
is
accepted
in
with
you
;
Fiftly
,
that
it
was
dispensed
to
Ishmael
under
no
such
notion
as
a
seal
of
the
Gospel
covenant
,
but
meerly
as
he
was
a
male
of
Abrahams
house
,
on
which
account
it
was
set
to
every
male
born
in
his
house
,
or
bought
with
his
money
;
though
visibly
an
heir
to
neither
the
earthly
,
nor
the
heavenly
Canaan
,
as
wicked
servants
were
not
,
and
no
doubt
to
his
Sons
by
Keturah
also
,
as
well
as
to
Ishmael
,
though
both
he
and
they
before
known
to
Abraham
to
be
no
heires
of
that
covenant
of
circumcision
,
which
God
gave
him
in
Gen.
17.
and
told
him
that
he
would
establish
that
with
Isaac
only
Gen.
17.19.21
.
Determination
.
It
is
further
added
for
satisfaction
how
children
have
faith
,
viz.
in
Semine
,
radice
,
munere
,
habitu
,
actu
primo
,
not
in
fructu
,
folio
,
usu
,
actu
secundo
,
in
a
word
,
they
have
the
habit
,
and
the
seed
,
not
ths
exercise
and
fruit
of
it
.
Detection
.
You
asserted
above
p.
3.
from
Mat
18.6
.
that
little
ones
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
believe
in
Christ
,
which
phrase
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
as
also
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
&c.
to
believe
,
to
drink
,
to
eat
,
to
read
,
to
teach
,
to
hear
&c.
do
ever
expresse
productionem
potentiae
in
actum
,
not
simply
the
habit
,
facultie
,
gift
,
inclination
,
power
,
seed
&c.
but
the
very
second
act
,
the
use
,
the
fruit
,
the
putting
forth
of
these
faculties
into
their
several
acts
,
and
exercises
,
this
(
as
all
well
studied
Schollars
know
)
so
your selves
cannot
but
acknowledge
,
that
to
believe
,
is
not
only
to
have
faith
but
to
act
faith
,
and
it
cannot
properly
be
said
of
any
that
they
do
believe
,
but
such
as
(
quoad
nos
)
do
so
indeed
.
As
for
such
as
are
onely
in
potentià
ad
fidem
,
though
proximâ
,
and
s●ch
as
are
in
capacity
to
believe
,
and
do
not
,
they
cannot
be
said
by
wisemen
to
believe
,
for
then
all
men
may
be
said
to
believe
,
who
have
facultatem
,
munus
credendi
,
as
well
as
intelligendi
,
ratiocinandi
,
Eligendi
&c.
though
they
never
do
it
:
I
appeal
therefore
to
your
own
consciences
,
whether
your
saying
that
infants
do
believe
,
and
yet
cannot
act
,
nor
shew
that
faith
by
any
fruit
of
it
,
hath
not
in
it
plus
Idiotae
quam
Idiomatis
,
and
be
not
as
palpable
a
contradiction
as
can
fall
from
mens
tongues
or
pens
.
Determination
.
Their
not
declaring
of
it
themselves
can
no
more
conclude
against
infants
faith
,
then
against
their
reasonable
soul.
Detection
.
The
Reasonable
soul
is
in
them
universally
,
essentially
,
in
the
highest
degree
necessarily
,
and
praedicable
concerning
them
de
omni
,
per
se
,
&
qua
sic
,
as
being
de
esse
constitutive
,
for
Animarationalis
est
forma
hominis
,
quae
dat
esse
,
the
very
essential
form
of
mankind
,
so
that
he
can
as
easily
cease
to
be
,
as
to
be
without
it
,
therefore
there
can
be
no
conclusion
against
that
in
any
infants
,
sith
they
are
no
longer
then
while
they
have
it
,
but
faith
in
Christ
is
(
according
to
your selves
)
Habi●us
ad
placitum
a
deo
infufus
only
,
not
innatus
,
and
is
in
them
neither
(
qua
sic
)
nor
essentially
nor
universally
in
all
,
nay
but
in
a
few
infants
,
by
your
own
confession
,
and
you
know
not
which
neither
,
for
though
you
do
altum
sapere
so
far
sometimes
,
as
to
conclude
it
is
in
infants
of
believers
yet
you
do
insipere
fo
far
sometimes
as
to
undote
that
again
,
and
say
the
spirit
is
neither
bound
nor
barred
in
his
working
of
it
in
these
or
those
,
so
that
till
they
are
at
yeares
there
ean
be
no
conclusion
made
p.
18.
therefore
me
thinks
you
should
blush
at
this
illiterate
,
and
indigested
assertion
,
viz.
that
there
can
be
no
more
concluding
against
the
being
of
faith
in
them
,
then
their
having
reasonable
souls
.
Secondly
,
if
from
their
non
declaring
it
there
can
be
no
more
concluding
against
their
having
faith
,
then
against
their
reasonable
souls
,
then
there
is
no
more
concluding
against
the
being
of
faith
in
one
infant
more
then
its
being
in
another
,
or
against
its
being
in
unbelievers
infants
than
in
those
of
believers
,
for
the
reasonable
soul
is
in
all
,
even
in
the
infants
of
unbelievers
,
as
well
as
of
believers
.
Secondly
,
if
their
non-declaring
it
be
no
ground
to
conclude
against
their
having
faith
,
yet
I
am
sure
it
is
ground
enough
to
bar
you
from
concluding
that
they
have
it
,
specially
that
this
infant
hath
it
,
more
then
that
,
for
though
you
confess
there
can
be
no
conclusion
made
till
you
see
the
fruits
of
their
faith
,
yet
that
is
the
bold
conclusion
you
undertake
to
make
.
Fourthly
,
whether
we
can
upon
its
non
appearance
conclude
against
their
having
faith
yea
or
no
,
yet
upon
its
non
appearance
we
may
boldly
conclude
against
their
baptism
,
and
admittance
into
the
visible
Church
here
on
earth
,
into
which
not
an
invisible
habit
of
faith
gives
right
,
but
an
outward
appearance
,
and
profession
to
believe
,
witness
not
my self
only
,
who
am
of
little
credit
with
you
,
but
Mr.
Cotton
also
,
none
of
the
least
of
your
Champions
that
appear
for
infant
baptism
,
whose
very
words
p.
48.49
.
of
his
Way
of
the
Churches
in
New
England
these
are
,
viz.
It
is
not
the
seed
of
faith
,
nor
faith
it self
,
that
knitteth
a
man
to
this
or
that
visible
Church
,
but
an
holy
profession
of
the
faith
,
and
professed
subjection
to
the
Gospell
of
Christ
in
their
communion
.
Be
ashamed
therefore
of
such
a
monstrous
position
,
that
persons
not
appearing
to
believe
in
Christ
can
conclude
no
more
against
their
faith
in
Christ
,
then
against
their
reasonable
souls
.
Determination
.
The
seed
of
faith
sown
,
after
discovers
it self
when
the
season
comes
.
Detection
.
Yet
so
audacious
are
you
,
that
whilest
it
is
but
in
the
seed
at
most
by
your
own
confession
,
as
in
infancy
,
to
attempt
a
discovery
of
it
to
all
the
world
to
be
in
these
infants
,
viz.
of
believers
,
and
not
in
those
,
viz.
of
infidels
before
the
season
.
Determination
.
The
testimony
of
Scripture
concerning
their
faith
,
and
the
proofs
taken
from
thence
are
equivalent
to
the
best
testimony
,
and
profession
of
any
man
concerning
his
own
faith
.
Detection
.
O
Sapientia
!
as
if
the
Scripture
did
as
punctually
,
personally
,
and
particularly
testify
concerning
this
and
that
individual
infant
which
you
sprinkle
,
that
it
doth
believe
,
and
those
infants
that
you
deny
to
sprinkle
,
that
they
do
not
believe
,
as
men
at
years
do
to
us
by
their
words
,
and
works
,
that
they
do
,
or
do
not
believe
.
Secondly
,
there
is
but
one
testimony
of
Scripture
alledged
by
your selves
,
where
you
say
it
s
asserted
of
infants
that
they
do
believe
,
viz.
Mat.
18.6
.
and
that
(
as
I
have
shewed
)
.
First
,
speaks
not
of
little
ones
in
your
sense
,
but
of
little
ones
in
Christs
sense
viz.
believes
indeed
,
and
his
disciples
,
whom
he
stiles
little
ones
also
a
little
above
Matth.
10.42
.
a
place
where
we
read
not
that
any
infant
was
among
them
.
Secondly
,
that
Scripture
testifies
of
those
of
whomsoever
it
speaks
in
actu
secundo
,
that
they
do
believe
:
and
so
to
do
your selves
yield
is
impossible
for
infants
;
therefore
it
cannot
be
meant
of
them
.
Thirdly
,
if
it
did
speak
of
little
ones
properly
so
called
,
so
as
to
say
they
do
believe
,
yet
that
they
were
believers
,
and
not
unbelievers
infants
is
a
thing
which
a
wise
man
may
fumble
himself
55
times
over
and
become
a
fool
before
he
once
find
it
so
to
be
.
Fourthly
,
't
were
but
a
Prosopopeia
however
.
Determination
.
If
it
be
further
askt
,
how
faith
is
bread
in
them
?
it
is
answered
by
the
holy
spirit
,
whose
waies
are
inscrutable
,
who
ties
not
himself
to
means
works
where
he
will
,
and
how
,
quo
magistro
,
quam
cito
discitur
quod
docet
?
saith
Cyprian
.
Detection
.
And
yet
you
scrue
so
farr
into
the
inscrutable
waies
of
the
spirit
in
this
matter
as
,
though
he
works
where
he
will
,
and
how
,
both
to
bind
and
bar
him
,
and
to
determine
both
where
he
doth
,
and
must
work
faith
,
and
where
he
doth
not
,
and
must
not
viz.
in
believers
infants
,
not
in
infants
of
infidels
,
else
why
do
you
refuse
to
baptize
the
one
upon
non-appearance
of
faith
,
and
yet
plead
for
the
baptism
of
the
other
,
as
in
whom
it
appears
to
you
so
clearly
,
that
by
argument
you
say
you
make
it
more
plainly
appear
to
any
one
,
that
will
not
deny
Scripture
and
reason
that
they
have
faith
,
then
the
profession
of
any
one
particular
person
that
ever
I
baptized
,
can
make
it
appear
of
himself
?
for
thus
you
peremptorily
conclude
p
5.
and
then
as
prettily
unconclude
it
all
ore
again
p.
18.
saying
,
unlesse
it
could
be
certainly
presumed
what
children
have
the
habit
of
faith
,
what
have
not
,
for
the
working
of
the
spirit
is
not
known
to
us
,
there
can
be
no
conclusion
made
:
why
also
do
you
say
the
promise
is
to
believers
and
all
their
seed
?
which
is
as
much
as
to
say
,
God
is
bound
upon
his
word
and
covenant
unto
these
children
,
not
unto
others
,
and
therefore
must
be
as
good
as
his
word
(
for
I
hope
you
all
agree
that
God
will
not
lie
)
p.
14.
though
I
confesse
p
18.
you
unsay
all
this
ore
again
,
and
grant
that
he
is
not
bound
to
work
it
in
all
the
children
of
Christian
parents
,
nor
bard
from
working
it
in
any
of
the
children
of
infidels
:
O
fine
whifles
!
Determination
.
If
it
be
inquired
how
faith
can
be
said
to
be
in
them
without
their
consent
?
the
answer
is
as
well
as
originall
sin
,
to
which
they
never
consented
,
and
that
Christ
is
more
powerful
to
salvation
,
then
Adam
to
condemnation
.
Detection
.
That
original
sin
is
in
infants
so
far
as
it
is
in
them
without
their
consent
,
I
do
not
deny
,
it
being
a
matter
more
imputative
,
as
I
have
shewed
above
,
then
inhaesive
,
and
that
Christ
is
more
powerful
to
salvation
,
then
Adam
was
to
condemnation
is
an
undoubted
truth
,
which
makes
me
believe
otherwise
then
once
I
did
,
viz.
that
whatsoever
befel
whomsoever
meerly
by
Adams
sin
is
as
universally
,
as
well
in
respect
of
the
subject
made
miserable
thereby
viz.
whole
mankind
,
as
of
the
misery
befalling
that
subject
,
by
the
coming
of
the
Second
Adam
taken
away
:
for
which
tenet
I
could
give
more
proof
then
you
can
easily
disprove
,
were
it
not
besides
the
Argument
I
am
in
hand
with
,
but
that
faith
is
in
any
persons
without
the
consent
of
those
in
whom
it
is
,
is
a
lesson
that
I
shall
never
consent
to
learn
while
mine
eies
are
open
,
I
have
found
many
Divines
defining
faith
by
the
very
term
of
an
assent
or
consent
unto
the
things
promised
,
preacht
,
profered
or
propounded
to
us
to
believe
,
and
making
assent
or
consent
such
a
necessary
ingredient
to
the
very
essence
,
being
or
nature
of
faith
,
that
faith
cannot
be
faith
without
it
,
thus
Mr.
Baxter
your
fiercest
fellow-fendent
of
infants
baptism
,
the
very
essence
of
faith
,
saith
he
p.
98.
lyeth
in
assenting
that
Christ
is
king
and
saviour
,
and
consenting
that
he
be
so
to
us
.
Yea
he
denies
them
to
have
any
true
faith
who
do
not
thus
assent
and
consent
,
but
of
all
the
faiths
that
ever
I
have
heard
,
or
read
of
,
and
of
all
the
kinds
of
believing
that
ever
were
broacht
in
the
brains
of
men
,
I
never
yet
heard
of
a
believing
of
things
whether
one
will
or
no
,
I
mean
a
real
believing
,
and
not
such
a
feigned
forced
faith
,
as
that
of
those
who
must
say
they
believe
as
the
Church
believes
,
when
happily
they
know
not
what
that
is
,
nor
did
I
ever
hear
of
believing
without
assenting
to
the
things
believed
since
I
was
born
,
till
I
met
with
this
figment
of
yours
,
nor
ever
shall
again
,
I
am
perswaded
while
the
world
stands
from
any
men
,
but
such
as
having
uttered
one
absurdity
,
are
resolved
rather
then
to
recant
it
,
to
uphold
it
with
an
100
worse
then
it self
.
Determination
.
It
is
further
added
,
that
there
is
no
other
way
revealed
for
the
salvation
of
little
infants
but
by
justification
,
and
that
by
faith
:
that
way
of
the
presentment
of
the
righteousness
of
Christ
without
faith
is
a
figment
of
the
Anabaptists
without
ground
or
reason
from
Scripture
,
the
Covenant
of
the
Gospel
being
the
righteousness
of
faith
.
To
which
I
contradictorily
reply
,
that
there
is
another
way
revealed
for
the
salvation
and
justification
of
little
infants
from
all
the
guilt
that
lies
upon
them
in
infancy
,
which
is
no
other
then
that
which
comes
upon
them
for
the
sin
of
Adam
onely
,
and
from
all
that
mischief
which
comes
on
them
onely
,
meerly
and
simply
for
that
sin
,
then
that
way
of
faith
,
and
that
is
the
presentment
of
the
righteousnesse
of
Christ
to
God
on
their
behalf
without
faith
,
and
this
way
is
no
figment
of
the
Anabaptist
,
as
you
No-Baptists
do
foolishly
fancy
,
but
that
which
hath
such
strong
ground
and
reason
from
Scripture
,
as
you
will
never
overthrow
while
you
live
,
although
to
men
at
years
that
have
acted
transgression
in
their
own
persons
,
and
are
capable
to
act
faith
and
other
good
as
well
as
evil
,
the
Gospel
is
granted
to
be
a
Covenant
that
gives
righteousnesse
by
Christ
in
no
other
way
then
that
way
of
faith
and
obedience
to
him
.
We
usually
put
cloaths
upon
infants
,
but
men
put
their
clothes
on
themselves
,
and
so
must
we
put
on
Christ
by
faith
in
order
to
justification
,
when
we
come
to
years
of
discretion
Gal.
3.27
.
and
not
before
.
I
know
the
multitude
of
Scriptures
that
speak
in
general
,
or
at
least
in
such
indefinit
terms
,
as
are
in
sense
equivalent
to
universal
,
concerning
salvation
to
all
them
that
believe
,
and
nothing
but
condemnation
to
all
them
that
believe
not
,
as
Mark
16.15.16
.
Iohn
3.15.16.18.19.36.11.26
.
Act.
10.42
.
Act.
13.43
.
Rom.
1.17.3.22.25.26.28.30.4.6.24
.
a
most
monstrous
mistake
of
all
which
,
as
also
of
the
whole
Scripture
makes
you
miserably
misbelieve
this
matter
viz.
the
way
that
all
dying
infants
are
saved
in
,
for
you
deem
,
or
rather
dream
that
the
Lord
by
these
expressions
,
whosoever
believeth
in
me
shall
never
dye
,
he
that
believeth
not
shall
be
damned
,
he
that
believeth
not
on
the
Son
shall
not
see
life
,
&c.
delivers
his
will
and
testament
not
onely
concerning
persons
at
age
,
but
concerning
infants
in
their
very
infancy
also
:
whereas
if
you
Divines
had
not
Divin'd
your selves
to
very
dotage
,
you
could
not
but
understand
,
that
little
infants
are
not
intended
in
any
of
these
,
or
any
other
places
that
hold
out
faith
as
the
way
of
our
salvation
:
for
do
but
judge
in
your selves
,
were
it
not
shameful
senslessnesse
to
read
thus
out
of
those
places
viz.
God
so
loved
the
world
&c.
that
whosoever
infants
in
infancy
as
well
as
men
believe
in
him
should
not
perish
,
but
have
everlasting
life
,
those
infants
that
do
believe
on
him
are
not
condemned
,
but
those
infants
that
believe
not
,
are
condemned
already
,
and
why
?
because
they
have
not
believed
in
the
name
of
the
onely
begotten
Son
of
God
:
And
this
shall
be
the
condemnation
of
infants
as
well
as
men
,
that
light
and
life
is
come
to
them
,
and
yet
infants
believe
it
not
,
neither
will
come
unto
Christ
that
they
might
have
life
,
but
but
love
darknesse
more
then
light
,
because
their
deeds
are
evil
?
for
thus
you
may
read
it
,
if
infants
as
well
as
men
be
there
meant
:
and
so
were
it
not
sottish
to
read
thus
out
of
Rom.
4.23
.
it
was
not
written
for
Abraham
onely
that
faith
was
imputed
to
him
for
righteousnesse
▪
but
for
infants
also
,
to
whom
it
shall
be
imputed
,
if
they
do
believe
on
him
,
that
raised
up
Iesus
our
Lord
from
the
dead
&c.
so
would
it
sound
any
whit
savourly
in
the
ears
of
one
that
s
of
a
sound
judgement
to
read
Mark
.
16.15.16
.
so
as
to
understand
infants
together
with
others
viz.
go
preach
the
Gospel
to
every
creature
,
who
ere
believeth
,
and
is
baptized
shall
be
saved
,
but
whoever
believes
not
,
man
or
woman
,
old
or
young
,
infant
or
suckling
shall
be
damned
?
would
not
this
grate
harshly
upon
charitable
ears
?
but
surely
infants
are
not
spoken
of
here
,
nor
are
they
in
any
other
Scripture
(
for
ought
I
can
find
)
with
the
best
sight
I
have
,
where
faith
is
spoken
of
,
as
the
condition
on
our
part
,
without
which
nothing
is
to
be
expected
but
condemnation
:
I
am
sorry
Sirs
to
see
you
Clergy
men
cloath
your
selves
with
such
darke
conceits
,
and
confusednesse
of
mind
,
as
not
to
know
of
whom
,
and
to
whom
things
are
spoken
in
the
word
,
nor
whom
in
general
the
Scriptures
,
you
professe
to
be
so
profound
in
,
concern
and
preach
to
,
and
I
beseech
you
be
not
too
wise
in
your
own
conceits
to
learn
one
lesson
at
least
from
him
that
is
a
fool
among
you
for
Christs
sake
viz.
whereas
you
say
infants
must
believe
,
or
not
be
saved
,
the
Scriptures
declaring
no
other
way
to
salvation
but
faith
in
Christ
,
that
the
Scriptures
were
written
only
for
our
instruction
,
that
are
at
years
to
understand
them
,
and
not
for
the
use
and
instruction
of
infants
in
infancy
in
the
way
of
life
,
the
Scriptures
were
given
as
a
coppy
of
the
testament
,
and
the
will
of
God
concerning
men
and
women
,
to
declare
to
them
what
he
requires
of
them
,
and
in
what
way
he
would
have
them
to
wait
upon
him
,
in
order
to
the
attaining
of
that
salvation
he
hath
purchased
by
the
blood
of
Christ
,
and
will
freely
confer
on
them
for
his
sake
viz.
the
way
of
faith
,
repentance
,
baptism
,
supplication
,
submission
,
self-denial
,
obedience
both
active
and
passive
,
perseverance
therein
to
the
end
,
and
in
a
word
attendance
to
the
law
of
Christ
the
voice
of
that
prophet
,
that
he
hath
now
raised
up
,
in
all
things
,
or
else
to
have
no
part
among
his
people
,
from
all
which
conditions
and
performances
(
I
say
from
every
of
them
as
well
as
any
one
of
them
)
from
believing
as
well
as
obeying
in
baptism
,
or
any
other
part
of
his
will
,
or
any
other
works
of
God
under
the
Gospel
,
among
which
belief
is
a
chief
one
Iohn
6.28.29
.
little
infants
(
as
being
yet
uncapable
subjects
to
obey
in
any
of
these
)
are
universally
exempred
in
their
infancy
:
otherwise
I
dare
a
vouch
no
dying
infants
in
the
world
shall
ever
be
saved
;
for
can
they
do
any
of
these
things
in
infancy
?
so
such
as
are
to
be
baptized
are
called
to
do
,
Act.
22.16
.
and
who
ever
so
doth
shall
be
saved
,
and
whoever
doth
not
shall
perish
,
Ier.
10.25
,
if
the
way
wherein
men
are
to
be
saved
must
be
walkt
in
by
all
infants
too
,
in
order
to
their
salvation
,
then
wo
to
all
infants
that
die
in
non-age
,
for
alas
how
shall
infants
call
on
him
,
in
whom
they
have
not
believed
,
and
how
shall
they
believe
in
him
of
whom
they
have
not
yet
heard
,
and
how
shall
they
hear
without
a
Preacher
,
and
who
can
preach
to
them
before
they
can
understand
?
Rom.
10.14.15
.
so
then
they
cannot
believe
,
for
faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
,
some
way
or
other
outwardly
as
well
as
inwardly
preached
.
Babist
.
The
spirit
here
speaks
de
subjecto
capaci
onely
viz
,
of
the
way
how
men
come
by
faith
,
and
not
of
the
way
wherein
infants
have
it
,
and
t
is
confest
that
faith
in
adultis
,
in
them
that
are
capable
to
hear
and
understand
is
begotten
by
this
means
of
hearing
,
but
not
so
in
infants
who
cannot
hear
,
the
spirit
is
not
tyed
to
work
by
means
in
little
infants
,
to
the
bringing
of
them
to
the
faith
,
as
he
doth
in
men
,
but
without
the
outward
hearing
of
the
word
he
works
saith
in
little
children
.
Baptist.
This
same
that
you
now
say
fits
us
very
well
to
you
ward
again
,
when
you
say
justification
comes
by
faith
,
for
we
grant
that
adultis
,
to
them
that
are
capable
to
act
faith
,
justification
comes
by
faith
,
nor
shall
they
by
any
means
obtain
it
who
are
capable
to
believe
,
and
yet
believe
not
,
but
not
so
to
infants
who
cannot
believe
,
the
spirit
is
not
tied
to
work
by
means
in
little
infants
to
the
justification
or
bringing
of
them
to
salvation
,
as
he
doth
in
men
,
but
by
the
righteousnesse
of
Christ
imputed
without
obedience
in
baptism
or
faith
either
he
saves
them
in
nonage
,
and
farther
that
they
cannot
believe
,
which
is
properly
(
as
I
shewed
before
)
not
onely
to
have
,
but
act
faith
in
Christ
,
your selves
tell
us
saying
,
they
have
not
the
use
,
the
second
act
,
the
exercise
,
the
fruit
of
it
,
and
so
do
not
believe
,
and
so
must
according
to
your
sense
of
Scripture
,
if
the
word
speak
of
them
,
be
cast
into
the
lake
of
fire
Rev.
21.8
.
but
further
grant
they
could
have
faith
in
both
the
habit
,
and
act
of
it
also
,
yet
can
they
not
obey
Christ
in
other
things
,
which
are
required
necessarily
to
salvation
in
the
word
of
the
Gospel
,
at
least
concomitanter
,
et
consecutivè
,
as
well
as
faith
it self
,
they
cannot
hear
Christs
voice
in
all
things
,
they
cannot
confess
Christ
before
men
,
nor
to
be
come
in
the
flesh
,
they
have
not
crucified
the
flesh
with
the
affections
and
lusts
of
it
,
they
cannot
deny
themselves
,
and
take
up
their
cross
and
follow
Christ
,
nor
hate
father
and
mother
and
life
for
him
,
nor
keep
his
commandments
,
nor
abide
in
his
Doctrine
,
and
many
such
like
things
,
all
which
the
Gospel
saies
as
universally
,
whosoever
doth
not
,
as
well
as
whosoever
believes
not
cannot
be
his
disciple
Mat.
18.
Luke
14.
Is
not
Christs
Gal.
5.24
.
hath
not
God
2
Iohn
9.
is
a
lyar
,
and
shall
not
enter
into
the
holy
City
1
Iohn
2.4
.
Rev.
21.27.22.14.15
.
is
a
deceiver
,
and
an
Antichrist
2
Iohn
7.
shall
be
denyed
by
Christ
,
yea
punished
with
everlasting
destruction
from
the
presence
of
Christ
,
for
non
obedience
to
the
Gospel
,
2
Thes.
1.6
.
so
that
if
the
Scriptures
speaking
,
of
the
waies
and
means
of
salvation
be
to
be
understood
as
the
terms
,
and
conditions
on
which
dying
infants
shall
be
saved
as
well
as
men
,
and
without
which
they
must
be
damned
,
then
all
dying
infants
must
perish
contrary
to
your
sense
of
Mat.
18.14
.
who
take
the
little
ones
there
for
infants
,
for
it
s
said
there
it
is
the
will
of
my
Father
that
not
one
of
these
little
ones
should
perish
,
put
the
case
therefore
that
infants
could
believe
,
yet
their
case
would
be
little
the
better
(
as
to
salvation
)
so
long
as
still
they
must
be
short
of
shewing
their
faith
by
other
good
works
,
without
which
faith
is
not
saving
nor
worth
a
straw
,
for
what
would
it
profit
if
infants
could
go
so
far
,
as
to
say
they
have
faith
,
and
yet
have
not
works
,
can
faith
save
them
?
Iam.
2.
14.26
.
no
,
its
dead
and
helpless
for
as
the
body
without
the
spirit
is
dead
,
so
faith
without
works
is
dead
also
.
Therefore
the
body
of
Scripture
is
to
be
understood
,
as
spoken
concerning
men
and
women
,
and
the
means
and
way
of
their
salvation
;
and
not
of
infants
.
Babist
.
Yea
when
the
word
speaks
of
works
of
holiness
,
self
denyal
,
suffering
,
mercy
,
&c.
as
the
way
to
life
,
which
infants
cannot
do
,
it
excepts
them
from
the
doing
thereof
,
as
no
capable
subject
,
and
not
from
the
salvation
nevertheless
,
nor
yet
doth
at
except
infants
when
it
speaks
of
faith
.
Baptist.
Is
not
faith
a
work
as
well
as
repentance
,
and
the
rest
?
yea
the
main
and
principal
work
of
the
Law
of
Christ
,
i.
e.
the
Gospel
Iohn
6.28.29
.
Secondly
,
is
it
not
as
difficult
a
work
for
infants
to
believe
in
Christ
,
as
to
obey
Christs
voice
in
other
things
,
and
are
they
not
still
as
uncapable
a
subject
to
do
that
,
as
to
do
any
more
things
that
are
required
?
why
then
not
exempted
from
that
for
the
sake
of
their
incapacity
,
as
well
as
from
other
things
?
Thirdly
,
if
the
spirit
doth
go
extraordinary
waies
to
work
at
all
about
the
salvation
of
infants
(
as
you
must
confess
he
must
)
and
brings
them
to
it
without
,
and
besides
the
ordinary
means
,
he
brings
men
by
,
why
will
you
tie
,
and
limit
him
him
more
to
the
ordinary
way
,
and
meanes
of
faith
,
then
of
obedience
in
other
matters
,
as
repentance
,
self
denyal
&c
,
as
to
their
salvation
,
seeing
he
must
go
out
of
the
road
,
and
tract
,
in
the
saving
of
them
,
wherein
he
saves
men
,
may
be
not
as
well
save
infants
without
faith
,
without
which
he
will
save
no
man
,
as
without
self
deniall
,
and
suffering
,
and
confessing
of
Christ
,
&c.
without
which
he
will
save
no
man
?
Fourthly
,
specially
since
infants
are
not
mentioned
as
meant
a
jot
more
in
the
places
that
speak
of
salvation
by
faith
,
then
in
the
places
that
speak
of
salvation
by
obedience
in
all
things
;
for
as
it
is
said
,
He
that
believeth
and
is
baptized
shall
be
saved
,
and
be
that
believeth
not
shall
be
damned
,
(
infants
no
where
expressed
or
meant
there
)
so
t
is
said
as
universally
he
is
the
Author
of
all
them
that
obey
him
,
and
he
shall
take
vengeance
on
all
them
that
obey
him
not
,
and
cut
them
off
that
hearken
not
to
his
voice
(
infants
no
way
expresly
excepted
as
not
meant
there
.
)
The
Scriptures
therefore
are
still
to
be
understood
de
subjecto
capaci
,
when
they
promise
or
threaten
things
on
conditions
,
and
terms
of
faith
,
unbelief
,
and
other
good
and
evill
works
,
as
confessing
and
denying
Christ
,
and
exclusively
of
infants
,
where
infants
cannot
possibly
perform
them
;
for
as
when
it
s
said
he
that
works
not
let
him
not
eat
,
infants
are
no
where
excepted
,
yet
are
not
by
the
spirits
appointment
to
starve
,
though
they
work
not
,
neither
are
they
meant
there
because
they
cannot
work
,
and
as
under
law
,
when
it
was
said
,
Cursed
is
he
that
continues
not
in
every
thing
written
therein
,
and
do
this
and
live
,
the
way
wherin
men
were
to
live
or
dy
was
set
forth
by
those
words
,
and
not
the
way
wherein
infants
should
be
cursed
or
blessed
,
accordingly
as
they
were
or
were
not
found
therein
in
infancy
;
so
Analogically
when
it
's
said
under
the
Gospel
the
just
must
live
by
faith
and
he
that
believes
not
shall
be
damned
,
and
Christ
in
flaming
●ire
shall
render
vengeance
to
him
that
obeys
not
the
Lord
,
&c.
it
is
to
be
understood
as
spoken
of
the
waies
,
wherein
men
walking
shall
live
or
dy
,
and
not
at
all
of
the
way
wherein
he
saves
or
damnes
dying
infants
,
for
that
stands
still
by
good
reason
from
Scripture
that
they
being
uncapable
to
do
,
what
on
mans
part
is
required
to
life
,
i.
e.
to
act
belief
(
unless
wee
l
hold
they
are
all
damned
dying
in
nonage
,
as
you
pittiful
merciless
men
hold
that
20
to
one
are
,
but
we
bloody
Baptists
that
none
at
all
are
)
we
must
hold
them
to
be
excused
from
the
terms
of
believing
,
and
presented
righteous
before
the
Father
,
by
the
righteousness
of
Christ
without
faith
,
and
therefore
though
I
see
I
shall
meet
with
this
argument
again
in
your
Review
,
where
I
le
talke
with
it
a
little
more
,
yet
i
le
conclude
here
just
contrarily
to
what
you
conclude
with
,
viz.
that
the
tenet
of
no
justification
nor
salvation
for
dying
infants
by
the
righteousness
of
Christ
without
faith
in
their
own
persons
,
is
a
meer
figment
of
the
Arch-Anti-baptists
,
i.
e.
the
Priests
,
without
ground
and
reason
from
Scripture
,
whereby
(
as
by
●ome
shew
of
reason
)
to
flatter
men
on
to
a
continuance
in
that
false
way
of
bringing
infants
to
be
sprinkled
,
that
so
their
Kingdome
and
priesthood
many
continue
to
spread
its
black
wings
over
whole
provinces
and
parishes
at
once
,
and
to
submit
them
to
their
arbitrary
jurisdiction
,
as
well
a
ware
that
it
can
stand
no
longer
then
the
other
,
for
once
give
over
christening
the
whole
parish
infancy
,
and
then
farewell
that
parish
posture
,
which
the
Pope
set
up
in
all
Christendome
some
600
years
ago
,
yea
then
down
falls
the
parochial-Church-steeple-house
,
Priest-hood
,
pay
and
all
.
Amen
so
be
it
.
THE
SECOND
PART
OF
ANTI-BABISME
.
OR
A
REVIEW
OF
THEIR
REVIEW
.
I
Come
now
to
take
notice
of
the
second
piece
of
your
Pamphle●
a
thing
made
up
of
several
sorts
of
matter
,
and
trickt
together
into
one
slender
Tractate
,
and
entituled
A
Review
of
the
Arguments
used
in
the
Disputation
,
my
Animadversion
of
which
I
answerably
stile
a
Re-Review
or
Review
of
your
Review
.
In
which
Review
of
yours
I
find
some
things
said
,
and
disputed
over
again
,
which
are
before
disputed
in
the
Disputation
;
somethings
(
as
it
were
)
unsaid
,
and
undisputed
ore
again
,
which
are
disputed
before
in
the
Disputation
;
and
somthings
,
viz.
here
a
little
,
and
there
a
little
disputed
,
which
the
Disputation
disputes
not
before
at
all
.
So
that
the
business
(
if
you
view
it
one
way
)
stands
ternal
,
i.
e.
brancht
out
into
3
heads
,
barking
all
like
those
of
Cerberus
against
the
light
:
but
if
you
review
and
behold
it
another
way
it
seems
to
stand
Quaternall
or
quartered
out
into
four
heads
,
acting
all
in
their
several
turns
against
the
truth
,
viz.
First
,
A
Preaamble
or
March
towards
the
battle
,
p.
11
,
12.
Secondly
,
An
Onset
,
or
charge
given
by
a
Forlorn
hope
of
three
worthies
,
or
choice
Arguments
,
whereof
the
first
is
a
freshman
,
that
was
not
in
the
last
dispute
,
the
two
last
old
Souldiers
that
are
bold
to
fac●
about
and
fight
us
again
,
though
wounded
well-nigh
to
death
in
the
last
battel
,
p.
12.13.14.16
.
Thirdly
,
A
very
hot
dispute
or
Reply
against
Reason
,
and
its
forces
storming
your
strong
hold
of
infant-baptism
,
or
an
earnest
encounter
with
such
objections
,
as
Reason
(
saie
you
)
makes
against
it
,
all
which
you
make
a
puff
at
,
and
attempt
to
vanquish
in
seven
or
eight
several
repul●es
p.
16.17.18.19
.
Fourthly
,
A
Bugbear
bringing
up
the
Rear
of
the
battel
,
horribly
dressed
,
and
horned
with
seven
horns
,
all
pushing
and
poking
against
the
truth
,
on
purpose
to
to
fright
men
from
being
baptized
,
and
make
such
as
are
ready
to
turn
to
the
truth
to
tremble
,
and
forsake
its
tents
;
alias
a
warning
,
or
Morter-piece
charged
with
a
number
of
small
shot
,
viz.
the
horrid
sins
this
wretched
errour
of
the
Anabaptists
,
alias
tha●
odious
error
of
owning
the
truth
involves
men
in
)
that
more
hits
then
hurts
them
that
have
the
spiritual
armour
on
,
presented
and
discharged
to
scare
the
Christian
Souldier
,
i.
e.
the
Christian
Reader
(
if
possible
)
out
of
his
Christian
wits
and
senses
.
Thus
does
this
Squadron
of
militarie
matter
made
and
raised
in
defence
of
Infant-baptism
divide
it self
,
and
play
its
part
:
against
which
notwithstanding
we
shall
(
God
willing
)
adventure
forth
in
the
strength
of
Christ
,
give
battel
to
it
,
and
to
each
part
of
it
successively
as
it
lies
in
order
.
Review
.
There
might
innumerable
Arguments
be
brought
both
from
Scripture
and
Reason
for
the
confirming
of
the
practise
of
the
Church
of
God
from
the
beginning
,
whose
authority
alone
,
if
it
were
of
any
esteem
with
the
adversaries
thereof
,
were
enough
to
have
silenced
these
disputes
,
at
least
to
have
laid
the
itch
,
and
quenched
the
heat
of
them
,
in
baptizing
the
children
of
believing
parents
,
but
as
the
hast
of
the
Disputation
did
forbid
the
Ministers
then
to
be
so
thoroughly
provided
with
them
,
modesty
doth
now
to
insert
them
here
;
Therefore
the
Christian
Reader
is
desired
to
peruse
Calvins
Institutions
,
Ursins
Catechism
,
and
Dr.
Featley's
Book
upon
this
subject
,
where
he
shall
be
thorowly
furnished
.
Besides
that
opinion
of
Ovid
,
Etsi
non
prosint
singula
,
multa
juvant
,
What
ever
it
may
carry
of
credit
in
other
causses
,
ought
to
have
but
little
in
this
,
where
we
trust
not
in
multitude
nor
measure
by
number
;
but
substance
and
weight
of
Arguments
are
the
foundation
of
our
faith
,
the
other
are
for
pomp
and
victory
,
these
onely
for
satifaction
and
verity
.
Whosoever
thou
art
that
desirest
to
be
grounded
in
the
Truth
,
examine
diligently
and
understand
these
three
arguments
following
,
which
are
but
the
same
reviewed
that
were
used
in
the
disputation
,
and
thou
shalt
be
able
,
being
confirmed
thy self
thorough
the
grace
of
God
,
to
strengthen
thy
brethren
,
whose
faith
is
every
where
assaulted
in
these
miserable
dates
,
by
the
watchfulness
and
cunning
insinuation
of
the
adversary
:
nor
are
these
three
commended
unto
thee
,
as
if
among
David's
Worthies
they
were
the
first
three
,
the
composer
of
them
arrogates
no
such
thing
to
them
,
thou
shalt
find
many
both
better
appointed
,
and
more
strongly
armed
,
and
which
go
forth
in
strength
of
those
that
fight
the
battels
of
the
Lord
among
the
Worthies
of
Israel
,
these
were
never
intended
but
as
a
forlorn-hope
,
yet
till
the
adversary
shall
have
worsted
them
,
thou
shalt
not
need
to
desire
fresh
supplies
.
Re-Review
.
This
first
part
or
Praeambulary
approach
to
the
battel
gives
big
words
,
but
no
blowes
,
it
only
vapours
,
and
vaunts
,
carries
the
colours
,
and
●lourishes
them
,
advancing
with
a
company
of
broad
bragges
of
what
Innumerable
forces
your
cause
hath
at
command
from
Scriptures
,
and
from
Reason
,
and
from
Churches
practise
,
and
authority
,
and
from
Authors
of
Renown
Calvin
,
Vrsin
,
Dr.
Featley
,
whereby
,
fearing
least
they
should
forgo
it
upon
sight
of
your
own
apparent
slenderness
,
and
that
unthorough
provision
your
Disputation
presented
in
proof
thereof
,
to
flatter
your
followers
.
First
,
into
a
false
faith
of
more
full
and
thorough
furniture
,
comming
in
from
all
quarters
toward
its
defence
,
and
so
to
a
secure
continuance
in
your
crazy
cause
and
to
keep
close
still
to
the
Clergy
and
their
colours
,
in
order
thereunto
also
,
highly
inhauncing
the
price
of
three
following
forlorn-hope
highway
Hacksters
and
Hachny
Arguments
as
not
the
last
,
nor
least
,
though
not
the
first
three
among
the
worthies
that
are
engaged
in
it
.
Whereas
that
poor
,
blind
,
Implicit-opinion'd
people
,
and
Clergy-claw'd
christen'd
creatures
may
no
longer
,
to
their
utter
erring
from
the
way
of
Christs
truth
,
and
their
own
peace
,
trust
in
the
lying
words
of
their
Prophets
,
that
profit
themselves
more
then
them
by
their
traditionary
doctrine
,
I
do
here
in
the
name
of
the
great
King
Jesus
,
who
gave
commission
Mat.
28.18
to
make
persons
disciples
,
and
to
teach
them
first
,
and
then
to
baptize
them
,
proclaim
it
aloud
to
the
whole
earth
,
that
all
these
are
either
clearly
against
you
,
or
(
all
things
considered
)
nothing
for
you
.
First
,
the
whole
region
of
Scripture
in
every
coast
and
quarter
thereof
is
up
in
armes
against
you
,
neither
is
there
any
one
part
or
place
throughout
it
,
wherein
you
ever
find
that
way
of
infant
baptism
(
much
lesse
your
way
of
infant-rantism
)
so
much
as
probably
to
have
been
practised
:
or
the
war
you
wage
for
it
promoted
by
so
much
as
one
piece
of
a
precept
,
that
such
a
thing
should
be
done
,
or
inch
of
instance
that
ere
it
was
done
at
all
:
yea
in
all
places
where
ever
baptism
was
dispensed
you
find
it
done
onely
and
downrightly
in
that
despised
way
,
wherein
we
do
at
this
day
i.
e.
of
dipping
persons
immediately
after
,
but
never
before
converted
and
discipled
;
all
they
of
Ierusalem
,
and
Iudaea
.
and
Galilee
that
were
baptized
by
Iohn
in
Iordan
,
and
by
Christs
disciples
in
his
presence
,
and
by
his
appointment
,
confessed
their
sins
3.
Mat.
were
first
taught
and
instructed
,
or
made
disciples
Mat.
28.18
.
Iohn
3.22
.
Iohn
4.1.2.3
.
all
they
who
were
baptized
by
Peter
and
others
after
his
sermon
at
Ierusalem
,
to
the
number
of
3000.
did
first
gladly
receive
the
word
Act.
2.41
.
all
they
that
were
baptized
by
Phillip
at
Samaria
,
and
betwen
Ierusalem
and
Gaza
were
men
and
women
that
believed
the
things
spoken
by
Phillip
concerning
the
kingdom
of
God
,
and
the
name
of
Iesus
Acts
8.12.36.37
.
all
they
that
were
commanded
to
be
baptized
by
Peter
in
the
name
of
the
Lord
at
Cesarea
were
such
as
were
converted
at
the
hearing
of
the
word
Act.
10.44.48
.
all
that
were
baptized
at
Corinth
by
Paul
,
Silas
,
Timotheus
,
were
such
as
believed
Act.
18.8
.
all
they
that
were
baptized
by
Apollos
,
or
any
other
at
Ephesus
before
Paul
came
thither
,
which
were
about
12.
were
every
one
of
them
adult
believers
,
Act.
19.1.2
.
&c.
A●l
that
ever
we
find
Ananias
baptized
at
Damascus
,
though
there
were
other
disciples
there
besides
himself
,
with
whom
Paul
walkt
a
while
,
was
Paul
that
was
baptized
calling
on
the
name
of
the
Lord
.
All
they
of
the
Church
of
Rome
(
to
every
one
of
whom
Paul
writes
his
Epistle
Rom
1.6
.
)
that
were
baptized
into
Jesus
Christ
,
and
buried
with
him
by
baptism
into
his
death
,
were
such
as
had
formerly
lived
in
sin
,
and
actually
obeyed
it
in
the
lusts
thereof
,
and
yielded
themselves
up
as
servants
to
it
,
and
had
now
visibly
obeyed
from
the
heart
that
form
of
doctrine
which
was
delivered
unto
them
Rom.
6.3.4.12.16.17.19.21
.
which
things
I
take
him
to
be
little
better
then
an
infant
in
understanding
,
that
judges
they
were
performed
by
any
infants
.
All
they
at
Galatia
,
who
were
baptized
into
Christ
,
were
such
as
had
received
and
imbraced
the
Gospel
,
and
had
put
on
the
Lord
Iesus
Christ
,
and
such
who
through
ignorance
of
God
had
done
service
to
such
as
by
nature
were
no
gods
,
but
now
had
attained
to
know
God
,
by
the
preaching
of
the
Gospel
to
them
,
which
things
that
are
spoken
to
all
the
Churches
of
Galatia
,
cannot
be
said
of
any
infants
Gal.
1.9.3.27.4.8.9.13
.
verses
,
among
all
which
this
is
most
notable
in
that
he
saith
,
As
many
of
you
as
have
bin
baptized
into
Christ
have
put
one
Christ
,
we
see
all
along
throughout
the
whole
body
of
the
new
testament
,
It
was
not
the
rule
of
Christ
,
nor
the
practise
of
the
primitive
times
to
baptize
persons
,
till
they
had
had
first
preached
the
Gospel
to
them
,
and
according
to
the
commission
converted
them
,
or
made
them
disciples
,
indeed
so
soon
as
ever
they
were
thus
discipled
or
made
disciples
(
that
no
infants
can
be
so
in
infancy
is
shewed
above
,
as
simply
as
Mr.
Bazter
seems
to
suppose
believers
infants
are
so
from
the
very
womb
)
I
agree
with
Mr.
Baxter
,
that
their
baptism
was
not
to
be
delayed
,
and
forasmuch
as
he
abundantly
proves
the
period
of
time
,
wherein
persons
were
ever
baptized
in
the
primitive
times
by
the
will
of
Christ
to
be
immediately
after
they
were
converted
and
made
disciples
,
he
consequen●ly
agrees
as
much
with
me
as
I
desire
him
,
insomuch
that
in
confirmation
of
this
that
I
say
,
I
mean
to
declare
this
truth
viz.
that
persons
are
not
to
be
baptized
till
they
are
first
made
disciples
,
in
the
same
words
wherein
he
himself
declares
it
to
us
by
the
space
of
well
nigh
a
whole
page
together
,
in
order
to
the
making
of
his
matter
to
serve
our
turn
against
himself
,
and
all
you
that
baptize
infants
,
but
especially
against
his
fellow
souldier
Mr.
Marshal
,
and
his
critical
observations
,
out
of
which
he
tells
us
that
infants
are
not
disciples
before
,
but
are
made
disciples
by
baptizing
,
I
shall
frame
this
argument
viz.
If
Christs
Rule
be
that
persons
should
be
baptized
when
they
are
first
made
disciples
without
delay
,
or
immediately
after
they
are
converted
and
discipled
,
then
persons
are
not
to
be
baptized
before
they
are
converted
and
discipled
.
But
Christs
Rule
is
that
persons
should
be
baptized
when
they
are
first
made
disciples
,
or
immediately
after
they
are
converted
and
discipled
.
Ergo
,
they
are
not
to
be
baptized
before
they
are
converted
or
discipled
.
The
Major
is
most
clear
,
and
consequent
,
for
if
it
be
Christs
will
that
baptizing
should
immediately
follow
our
discipling
persons
,
or
converting
them
to
the
faith
,
then
consequently
t
is
his
will
that
baptizing
should
not
go
before
our
discipling
,
and
converting
them
:
if
baptism
must
be
immediately
subsequent
to
teaching
,
or
making
disciples
by
Christs
commission
,
then
teaching
persons
,
or
making
them
disciples
must
be
Antecedent
to
baptism
,
unlesse
both
these
be
the
mind
of
Christ
in
his
commission
whom
and
when
to
baptize
,
viz.
that
they
should
not
baptize
persons
till
they
are
taught
and
discipled
,
and
yet
(
to
go
round
again
)
that
they
should
not
teach
them
till
they
have
baptized
them
i.
e.
in
Mr.
Marshals
sense
initiated
them
first
to
be
disciples
by
baptism
,
and
thereby
admitted
them
to
be
taught
,
as
for
the
Minor
,
which
is
this
viz.
That
it
is
Christs
rule
that
persons
shall
be
baptized
without
delay
,
when
they
are
first
made
disciples
,
or
immediately
after
they
are
converted
,
as
I
have
fully
proved
it
already
above
,
both
from
the
commission
for
baptizing
,
and
from
Scripture
example
explaining
that
commission
,
and
from
the
end
and
use
of
baptism
,
so
I
shall
further
prove
it
in
Mr.
Baxters
own
words
,
then
which
I
think
there
need
no
other
(
if
they
be
well
weighed
)
to
convince
a
wise
man
that
by
Scripture
rule
no
infants
in
infancy
are
to
be
baptized
.
To
which
purpose
he
writteth
thus
p.
126.127
.
at
large
viz.
First
,
in
the
commission
Mat.
28.19.20
.
Christ
adjoineth
baptizing
immediately
to
discipling
,
go
disciple
all
nations
baptizing
them
.
Secondly
if
any
person
be
so
impudent
as
to
say
,
It
is
not
the
meaning
of
Christ
that
baptizing
should
immediately
without
delay
follow
discipling
,
they
are
confuted
by
the
constant
example
of
Scripture
;
for
there
is
no
mention
that
I
can
find
of
any
one
person
that
was
baptized
long
after
their
discipling
or
that
ever
the
Apostles
of
Christ
did
delay
the
baptizing
of
disciples
,
John
4.1.2
.
Iesus
made
and
baptized
more
disciples
then
John
.
See
how
making
and
baptizing
disciples
are
conjoined
,
Act.
2.38.41
.
the
3000
were
presently
baptized
the
same
day
that
they
were
made
disciples
without
staying
till
the
morrow
,
though
one
would
think
the
number
of
3000
might
have
excused
the
delay
,
if
they
had
taken
longer
time
to
do
it
in
;
And
some
would
think
that
their
conversion
being
so
sudden
the
Apostles
would
have
waited
for
a
trial
of
their
sincerity
,
but
this
is
not
the
wisdome
of
God
,
though
it
seem
to
aim
at
the
purity
of
the
Church
:
Scripture
tells
us
of
another
way
Acts
8.1.2
.
the
people
of
Samiaria
when
they
believed
were
baptized
without
delay
.
And
v.
13.14
.
Simon
Magus
was
presently
baptized
,
though
yet
not
brought
out
of
the
gall
of
bitternesse
or
bond
of
iniquity
,
and
had
no
part
or
fellowship
in
that
business
:
yea
the
Samaritans
were
generally
baptized
by
Philip
,
before
they
had
received
the
holy
Ghost
:
for
he
was
yet
fallen
upon
none
of
them
,
onely
they
were
baptized
in
the
name
of
the
Lord
Iesus
verse
16.
So
Acts
8.36.37.38
.
the
Eunuch
was
baptized
in
his
journey
as
they
went
,
without
delaying
one
day
or
hour
after
he
professed
himself
to
be
a
disciple
.
So
was
Paul
baptized
as
soon
as
he
rose
from
his
blindnesse
upon
the
words
of
Ananias
,
Acts
9.18
.
So
was
Cornelius
with
his
friends
baptized
immediately
without
delay
,
the
same
day
Lydia
and
her
houshold
were
baptized
without
delay
Acts
16.15
.
and
the
Iaylor
the
same
hour
of
the
night
that
he
was
discipled
Acts
16.38
.
So
the
Corinthians
Acts
18.8
.
and
Ananias
language
to
Paul
repeated
Acts
22.16
.
is
plain
,
and
now
why
tarriest
thou
?
arise
and
be
baptized
&c.
and
of
the
houshold
of
Stephanus
that
Paul
baptized
,
it
is
implied
too
;
and
it
is
most
observable
which
is
said
in
Iohn
3.26
.
of
Iesus
himself
that
he
baptized
(
by
his
disciples
)
and
all
men
came
unto
him
;
where
it
is
undeniable
that
Iesus
baptized
without
delay
,
even
as
fast
as
they
came
to
him
and
professed
themselves
disciples
,
and
can
we
have
a
better
example
then
the
Lord
Iesus
himself
?
—
And
thus
you
see
(
saith
he
)
that
according
to
all
the
examples
of
baptism
in
the
Scripture
(
not
to
speak
of
Johns
baptism
)
there
was
no
delaying
,
no
not
a
day
usually
but
they
were
all
baptized
as
soon
as
they
were
discipled
.
Thus
far
are
the
very
words
of
Mr.
Baxter
,
brought
by
him
in
proof
of
infant
baptisme
,
and
here
brought
again
by
me
in
proof
of
the
clear
contrary
viz.
that
according
to
all
the
examples
of
baptism
in
the
Scripture
,
not
one
infant
was
ever
baptized
in
the
primitive
times
,
but
that
all
that
ever
were
then
baptized
,
did
first
believe
and
were
converted
,
were
first
made
disciples
by
the
preaching
of
the
Gospel
to
them
,
and
did
first
come
and
professe
themselves
disciples
,
and
thereupon
were
immediately
admitted
:
which
things
I
dare
say
,
t
will
be
out
of
doubt
with
all
rational
considerate
impartial
Christians
,
that
they
were
never
performed
by
any
infants
,
and
if
not
,
then
whether
all
these
examples
do
not
clearly
shew
rather
that
no
infants
were
then
baptized
,
then
that
any
were
or
now
ought
to
be
,
a
child
of
7.
years
old
at
least
may
easily
decide
it
:
notwithstanding
so
childish
is
Mr.
Baxter
,
as
to
set
down
this
at
large
,
that
he
may
thence
make
himself
a
clearer
way
(
as
by
the
constant
example
and
practise
of
the
primitive
time
)
to
prove
your
present
practise
of
baptizing
of
infants
:
which
premises
and
conclusion
viz.
that
men
and
women
of
old
were
baptized
without
delay
,
so
soon
as
ever
they
were
converted
to
the
faith
,
and
were
discipled
and
professed
themselves
disciples
,
therefore
we
must
baptize
the
children
of
Christians
in
infancy
,
or
else
our
practise
is
utterly
inconsistent
with
the
rule
of
Christ
,
and
contrary
to
the
practise
of
the
primitive
times
,
and
consequently
a
sinful
practise
,
are
as
sutable
,
as
Humano
capiti
cervicem
pictor
equinam
Iungere
Si
velit
,
or
as
when
—
Mulier
formosa
superne
desinat
in
turpem
piscem
.
And
howbeit
Mr.
Baxter
in
defence
hereof
tells
us
p.
128.
they
who
baptize
the
children
of
Christians
at
age
(
as
the
Anabaptists
do
)
cannot
possibly
do
it
when
they
are
first
discipled
,
I
am
so
amazed
at
that
expression
,
that
I
can
hardly
believe
he
minded
what
he
said
when
he
pend
it
,
nor
do
I
think
the
man
had
his
wits
well
about
him
when
he
wrote
all
the
rest
that
follows
in
proof
therof
through
out
that
whole
chapter
of
his
,
where
the
further
he
proceeds
,
the
more
he
abounds
and
sinks
ore
head
and
ears
in
absurdities
,
contradicting
himself
and
his
own
principles
,
and
overthrowing
the
very
thing
he
there
prosecutes
the
proof
of
,
for
First
,
so
farre
is
it
from
being
impossible
to
baptize
believers
children
immediately
after
they
are
discipled
,
if
we
forbear
them
till
they
come
to
years
,
that
indeed
it
is
impossible
that
they
should
be
discipled
at
all
till
then
,
in
such
a
way
as
all
those
were
discipled
in
,
whom
he
hath
produced
as
examples
in
this
case
,
for
whatever
conversion
there
seems
to
him
to
be
of
all
,
or
at
least
the
most
of
the
children
of
believers
so
timely
,
that
neither
themselves
nor
others
be
can
discipled
when
by
the
preaching
of
the
Gospel
they
are
brought
over
both
to
believe
,
and
to
be
willing
to
obey
the
Lord
Jesus
,
and
do
freely
,
ser●ously
and
(
as
may
seem
to
us
)
sincerely
professe
their
faith
in
him
,
and
their
readiness
to
obey
him
,
and
their
repentance
from
those
dead
works
,
and
waies
of
the
flesh
they
have
formerly
lived
in
(
unless
he
suppose
it
possible
that
these
should
live
in
sin
)
and
their
desires
to
be
baptized
in
the
name
of
Christ
for
remission
of
their
sins
:
then
(
I
say
)
they
appear
first
to
be
discipled
in
foro
hominum
,
[
*
](A39566-e108190-b)
*
ubi
vides
ibi
fides
.
where
we
see
it
is
there
we
say
it
is
.
&
Ecclesiae
(
for
whatever
they
were
before
in
foro
Dei
is
nothing
to
us
)
and
then
and
not
before
to
be
baptized
.
As
for
us
therefore
we
have
a
steady
rule
to
go
by
in
the
baptizing
of
persons
,
according
to
which
we
still
baptize
them
as
of
old
they
did
,
when
first
discipled
,
yea
though
they
are
persons
whose
parents
were
Church-members
,
or
in
other
meer
relative
only
,
or
reall
discipleship
,
yet
they
are
first
made
Disciples
when
they
first
appear
to
be
converted
,
witness
the
three
thousand
Iewes
,
whom
Mr.
Baxter
himself
doth
instance
in
;
who
though
they
,
and
their
parents
were
all
relatively
holy
by
birth
,
and
Church-members
of
the
visible
Church
of
old
,
and
as
Mr.
Baxter
is
pleased
to
say
most
simply
p.
20.
both
disciples
and
Servants
of
God
by
very
nature
,
yet
in
the
Gospel
sense
they
were
first
made
disciples
,
or
discipled
so
as
thereby
to
be
in
right
to
baptism
,
when
they
were
by
Peter
converted
only
,
and
not
before
:
so
that
if
the
children
of
Christians
had
now
either
such
a
Relative
discipleship
(
as
he
calls
it
,
and
as
he
saies
the
Iews
children
had
once
by
birth
)
and
such
a
real
discipleship
,
or
invisible
conversion
to
God
in
very
infancy
,
as
he
deeply
dotes
all
such
to
have
so
soon
as
ever
they
they
are
born
,
neither
of
which
yet
they
have
indeed
,
yet
nevertheless
that
they
may
be
,
and
also
must
be
first
discipled
when
they
are
at
years
in
that
sense
wherein
discipling
was
in
the
Commission
enjoined
in
order
to
baptism
,
it
is
evident
by
Mr.
Baxters
own
alledged
instance
of
the
Iews
Acts
2.
who
though
they
were
(
according
to
Mr.
Baxter
himself
as
nigh
,
and
in
truth
more
nigh
to
God
by
birth
,
than
the
fleshly
seed
of
believing
Gentiles
are
,
yet
were
not
for
all
that
their
old
Church-membership
and
discipleship
(
for
indeed
they
were
(
not
in
infancy
)
but
when
grown
up
discipled
unto
Moses
)
admitted
to
baptism
thereupon
,
till
they
were
first
discipled
unto
Christ
,
and
had
both
heard
,
and
gladly
received
the
word
of
the
Gospel
:
neither
were
ever
any
(
as
appears
by
all
the
Examples
forecited
)
of
what
parents
soever
descended
,
though
of
Abraham
himself
admitted
to
baptism
in
the
primitive
times
,
till
discipled
,
i.
e.
till
visibly
appearing
,
and
verbally
at
least
professing
to
repent
,
believe
and
imbrace
the
Gospel
:
nor
is
it
possible
for
men
,
to
whom
Christ
gives
order
to
make
disciples
to
him
,
to
do
it
any
other
way
than
by
instructing
persons
till
such
time
as
they
learn
,
and
receive
the
things
that
are
taught
them
.
Moreover
to
let
pass
that
round
he
runs
p
,
127.
where
after
he
had
shewed
so
abundantly
,
that
to
be
Christs
disciples
gave
persons
admission
immediately
to
baptism
(
to
go
round
again
)
he
expresses
himself
thus
lin.
32.
that
baptism
admitteth
them
to
be
his
disciples
;
whereas
Mr.
Baxter
asserts
,
that
we
cannot
possibly
baptize
children
of
Christians
at
age
,
immediatly
after
they
are
first
discipled
,
because
we
cannot
possibly
know
when
such
children
are
first
discipled
,
except
it
be
in
their
first
infancy
,
as
I
have
shewed
him
already
what
a
steady
rule
,
&
direct
period
of
time
we
keep
to
in
baptizing
,
as
they
did
in
the
primitive
times
,
viz.
as
soon
as
they
are
first
discipled
,
i.
e.
when
first
they
appear
to
us
truly
to
be
converted
,
and
profess
seriously
and
sincerely
(
as
far
as
we
can
judge
)
to
repent
from
their
sins
,
and
believe
in
Christ
,
and
desire
,
and
profer
to
be
baptized
in
his
name
for
the
remission
of
sins
,
so
I
must
return
his
own
proposition
upon
him
'
that
they
who
baptize
the
children
of
Christians
in
infancy
(
as
the
Anti-baptists
do
)
cannot
possibly
do
it
when
they
are
first
discipled
,
and
that
because
they
cannot
possibly
know
when
such
persons
are
first
made
disciples
,
and
except
they
account
them
to
be
first
discipled
as
we
do
,
viz.
when
professing
verbally
,
and
when
first
appearing
visibly
and
(
for
ought
we
can
discern
)
truly
to
believe
and
repent
from
their
sins
,
and
desire
baptism
,
which
things
no
infants
ever
do
.
Babist
.
But
Mr.
Baxter
supposes
infants
of
Christian
parents
to
have
a
Relative
infant-discipleship
from
the
womb
,
and
so
hath
a
sure
way
of
baptizing
them
,
when
they
are
first
discipled
if
he
baptize
them
in
their
first
infancy
.
Baptist.
That
Relative
infant-discipleship
(
if
by
that
he
mean
the
same
birth-priviledge
(
as
I
am
sure
he
doth
)
which
the
Jewes
infants
once
had
)
is
a
real
piece
of
non-sense
,
and
such
a
phrase
as
the
spirit
never
expressed
the
Jewes
birth
priviledge
by
,
as
not
by
any
other
so
much
as
tantamount
thereunto
in
sense
or
signification
in
either
the
old
Testament
or
new
:
neither
can
any
such
denomination
as
that
of
disciple
(
which
is
of
disco
)
properly
be
given
to
any
person
,
upon
a
meer
account
of
such
a
relative
holiness
,
as
the
Jewes
infants
once
had
,
without
respect
to
their
being
actually
under
some
tuition
or
other
,
any
more
than
it
might
be
given
to
the
Temple
it self
,
which
had
then
also
the
same
relative
holiness
.
Secondly
,
if
it
could
,
I
have
sufficiently
shewed
that
birth
priviledge
and
holiness
,
which
the
Jew
had
by
nature
to
be
abolished
in
Christ
,
and
not
derived
to
the
fleshly
seed
of
believing
Gentiles
.
Thirdly
,
if
it
were
now
both
in
force
,
and
of
force
to
denominate
a
person
to
be
relatively
a
disciple
of
Christ
by
birth
,
what
s
that
to
the
purpose
of
Mat.
28.19
.
and
the
tenor
of
all
those
presidents
Mr.
Baxter
brings
out
of
the
New
Testament
,
whereby
to
direct
us
in
baptizing
,
in
all
which
it
is
both
enjoined
,
and
exemplified
,
that
in
order
to
baptism
persons
should
be
first
made
disciples
,
or
discipled
really
by
us
,
i.
e.
taught
and
brought
to
the
faith
,
and
obedience
to
the
Gospel
,
and
not
baptized
upon
account
of
a
meer
Relative
birth-discipleship
,
for
the
3000
Jewes
(
but
that
is
nonsense
to
call
their
birth-holiness
by
such
a
name
as
that
of
Infant
discipleship
)
had
as
much
of
that
Infant
discipleship
,
as
Mr.
Baxter
saies
falsly
Christians
children
now
have
,
yet
till
better
discipled
then
,
so
i.
e.
till
visibly
imbracing
the
Gospel
,
could
not
be
baptized
,
though
pleading
we
have
Abraham
to
our
Father
,
besides
to
be
born
disciples
,
if
there
were
any
such
thing
at
all
(
as
Mr.
Baxter
dreames
there
is
)
is
one
thing
,
and
to
be
made
disciples
by
the
teachings
of
either
God
or
men
availing
to
conversion
,
which
is
that
only
we
are
according
to
all
that
precept
,
and
president
Mr.
Baxter
himself
produces
above
to
baptize
persons
upon
immediately
,
is
another
;
to
be
disciples
born
,
and
to
be
made
disciples
by
men
,
are
as
different
as
those
that
are
born
Eunuchs
,
and
those
that
are
made
Eunuchs
of
men
Babist
.
You
see
Mr.
Baxter
does
take
discipleship
in
Mr.
Tombe's
own
sense
and
yours
viz.
as
it
fignifieth
one
that
doth
seriously
and
understandingly
&c.
professe
Christianity
,
laying
by
at
present
the
consideration
of
meer
Relative
infant
discipleship
,
for
I
speak
but
his
own
words
p.
128.
and
yet
makes
it
good
,
that
your
rule
of
baptizing
children
of
Christians
at
years
,
is
utterly
inconsistent
with
the
rule
of
Christ
,
and
that
constant
example
of
Scripture
,
wherein
baptizing
did
immediately
follow
making
disciples
,
forasmuch
as
the
true
beginning
of
the
discipleship
,
or
conversion
,
or
sincere
profession
of
faith
in
men
,
who
are
born
,
and
brought
up
of
Christian
parents
,
cannot
possibly
be
discerned
,
it
is
wrought
on
by
such
insensible
degrees
,
and
consequently
they
cannot
be
baptized
,
when
first
made
disciples
,
unless
they
be
baptized
in
their
first
infancy
.
Baptist.
Unless
they
be
baptized
in
their
infancy
?
why
are
you
so
sure
of
hitting
upon
the
day
,
and
hour
of
their
first
discipleship
,
or
conversion
to
the
faith
,
if
you
baptize
them
in
the
first
of
their
infancy
?
what
are
all
the
children
of
Christians
(
I
hope
he
doth
not
take
Christians
in
so
large
a
sense
as
Mr.
Blake
does
,
for
Papists
and
formall
Protestants
,
as
well
as
zealous
professors
,
and
yet
by
some
passages
in
his
book
me
thinks
he
makes
the
pale
of
the
visible
church
as
wide
to
the
full
as
the
other
)
are
all
these
I
trow
disciples
with
him
,
not
only
relatively
,
but
really
also
i.
e.
converted
truly
from
their
mothers
womb
?
or
if
he
mean
not
this
of
nominall
Christians
,
or
the
seed
of
Christians
at
large
(
which
with
Mr.
Blake
at
least
are
born
Christians
)
but
of
the
children
of
true
converts
,
sincere
believers
,
such
as
are
Christians
indeed
,
what
is
it
evident
that
all
,
or
at
least
the
most
(
as
Mr.
Baxter
saies
)
of
the
children
of
real
disciples
are
as
real
disciples
as
their
parents
so
soon
as
they
are
born
?
are
the
seed
of
true
believers
true
converts
mostly
by
birth
?
how
then
do
so
many
of
them
as
well
of
the
seed
of
meer
nominal
Christians
,
prove
wretches
,
and
ungracious
a
great
while
,
till
God
workes
on
them
,
and
many
of
them
,
to
the
grief
of
their
parents
,
even
to
their
dying
day
?
and
yet
thus
it
should
seem
they
are
in
Mr.
Baxters
opinion
,
so
that
if
they
be
baptized
in
their
first
infancy
,
under
●he
notion
of
such
,
they
are
in
all
likelyhood
baptized
when
they
are
first
made
disciples
even
immediately
upon
the
point
,
and
period
of
their
conversion
:
and
besides
if
they
may
so
safely
be
supposed
all
,
or
most
of
them
to
be
truly
converted
,
and
upon
that
account
baptized
in
their
first
●efancy
,
as
he
saies
,
then
how
doth
this
square
a
squint
,
with
what
he
saies
also
(
to
go
round
again
)
in
the
same
chapter
p.
128
?
viz.
That
men
are
usually
who
are
born
and
brought
up
of
Christian
parents
,
wrought
to
this
,
meaning
to
conversion
and
true
discipleship
by
such
insensible
degrees
,
that
the
true
beginning
cannot
be
discerned
.
-
1.
by
others
.
-
2.
no
not
themselves
.
And
p.
139.
Now
if
it
be
the
sincerity
that
is
looked
after
,
who
knoweth
what
day
or
year
the
child
began
to
be
sincere
in
his
profession
?
for
my
own
part
I
aver
from
my
heart
that
I
neither
know
the
day
nor
year
when
I
begun
to
be
sincere
,
nor
the
time
when
I
first
began
to
be
a
Christian
:
how
then
should
others
know
it
?
and
when
Mr.
Tombes
would
have
baptized
me
I
cannot
tell
,
and
as
large
experience
as
I
have
had
in
my
Ministry
of
the
State
of
Souls
,
and
the
way
of
conversion
,
I
dare
say
I
have
met
not
with
one
of
very
many
that
would
say
they
knew
the
time
of
their
Conversion
,
and
of
those
that
would
say
so
by
reason
that
they
then
felt
some
more
remarkable
change
,
yet
they
discovered
such
stirrings
and
workings
before
,
that
many
I
had
cause
to
think
were
themselves
mistaken
;
and
that
I
may
not
tell
men
only
of
mine
own
experience
and
those
of
my
acquaintance
,
I
was
once
at
a
meeting
of
very
many
Christians
,
most
eminent
for
zeal
and
holinesse
of
most
in
the
land
,
of
whom
diverse
were
Ministers
,
and
some
at
this
day
as
famous
and
as
much
followed
as
any
I
know
in
England
,
and
it
was
there
desired
,
that
every
one
should
give
in
the
manner
of
their
conversion
,
that
it
might
be
observed
what
is
Gods
ordinary
way
:
and
there
was
but
one
that
I
remember
of
them
all
,
that
could
conjecture
at
the
time
of
their
conversion
,
but
all
gave
in
that
it
was
by
degrees
,
and
in
long
time
,
now
when
would
Mr.
Tombs
have
baptized
any
of
these
?
All
this
Mr.
Baxter
saies
in
proof
on
t
that
the
time
of
the
first
conversion
of
children
of
christian
parents
,
or
when
they
are
first
discipled
cannot
be
known
for
the
most
part
,
by
either
themselves
or
others
,
whereupon
he
concludes
that
if
we
baptize
them
at
age
,
though
never
so
punctually
at
the
time
of
their
profession
of
faith
,
repentance
,
and
desire
of
baptism
,
we
cannot
possibly
baptize
them
when
first
discipled
,
or
immediately
after
conversion
,
as
we
ought
to
do
by
the
example
of
the
primitive
times
(
wherein
yet
they
did
thus
,
and
no
otherwise
,
witnesse
all
the
instances
of
his
own
alledging
)
but
those
that
baptize
them
without
delay
so
soon
as
ever
they
are
born
,
they
cannot
do
otherwise
then
jump
just
with
the
very
time
wherein
they
are
first
discipled
(
according
to
the
primitive
pattern
he
himself
produces
,
wherein
of
all
that
were
baptized
,
whether
Iews
or
Gentiles
,
immediately
upon
their
being
discipled
,
we
read
not
of
one
infant
)
And
good
reason
why
they
must
needs
hit
right
upon
their
first
being
discipled
or
converted
,
that
baptize
them
in
the
first
infancy
,
for
though
the
time
of
the
first
conversion
or
discipling
of
the
children
of
Christian
parents
be
not
scarce
possible
to
be
conjectured
at
either
by
themselves
or
others
,
yet
(
to
go
round
again
)
it
may
so
safely
and
surely
be
supposed
and
conjectured
to
be
in
the
first
of
their
infancy
,
that
they
may
warrantably
be
baptized
then
(
as
then
newly
made
disciples
)
without
any
danger
of
aberration
from
either
Christs
commission
or
the
primitive
custom
of
baptizing
persons
when
first
discipled
,
and
professing
themselves
disciples
:
O
the
wisdom
!
he
that
being
in
the
fire
would
not
come
out
to
hear
how
bravely
Mr.
Baxter
brings
about
,
and
about
again
his
businesse
in
that
8
chapter
of
the
second
part
of
his
book
,
t
is
pitty
but
he
should
be
burnt
.
And
lastly
whereas
Mr.
Baxter
queries
so
oft
when
Mr.
Tombs
would
have
such
baptized
,
the
set
time
of
whose
conversion
?
is
not
distinctly
known
leaving
Mr.
Tombs
to
tell
him
his
mind
as
he
sees
good
himself
,
I
tell
him
(
if
he
ask
me
the
same
question
)
that
in
my
mind
such
whose
conversion
is
not
known
when
it
is
(
as
by
his
own
confession
the
conversion
of
Christians
children
some
times
is
not
,
witnesse
that
one
in
which
he
instances
,
and
(
as
few
as
he
knowes
of
that
sort
)
yet
how
many
hundreds
of
the
children
of
Religious
parents
(
among
whom
I
my self
make
one
)
do
know
when
they
were
first
truly
converted
?
such
I
say
should
be
baptized
as
neer
as
may
be
,
upon
the
time
of
their
conversion
and
becoming
disciples
,
and
if
it
have
been
then
fo●eslowd
,
it
must
be
after
as
soon
as
it
can
,
but
in
no
wise
so
many
years
before
it
,
as
the
priests
unviversally
do
it
:
and
such
of
whom
it
is
not
known
nec
per
se
,
nec
per
alios
,
when
they
first
were
discipled
,
and
converted
)
but
oh
how
do
I
fear
,
that
as
he
that
never
doubted
never
believed
,
so
many
of
those
implicit
converts
Mr.
Baxter
talks
on
,
that
never
knew
when
they
were
discipled
and
converted
,
were
never
yet
truly
discipled
hor
converted
at
all
to
the
truth
as
it
is
in
Iesus
,
but
as
they
had
it
more
by
tradition
from
their
fathers
,
then
unfained
search
of
Scriptures
)
such
I
say
of
whom
t
is
not
known
when
they
first
were
converted
and
discipled
,
shall
by
my
consent
be
baptized
,
when
ever
it
is
first
known
that
they
are
converted
and
discipled
unto
Christ
,
by
their
own
profession
of
their
conversion
and
discipleship
,
and
desire
of
baptism
,
and
this
not
by
my
consent
alone
,
but
by
the
joint
consent
of
all
these
very
Scriptures
,
which
Mr.
Baxter
himself
hath
co●ed
for
our
example
and
warrant
,
all
which
if
(
as
far
as
Christs
own
precept
and
practise
,
and
the
primitive
Churches
example
can
do
it
)
they
do
not
warrant
the
baptism
of
all
,
and
onely
such
persons
as
were
first
taught
,
or
made
disciples
by
preaching
,
or
instructed
till
they
both
learnt
,
believed
and
imbraced
the
Gospel
,
and
professed
themselves
disciples
and
offered
themselves
to
baptism
,
and
consequently
of
no
infants
,
then
for
my
part
I
le
lay
aside
all
sense
and
reason
,
as
no
more
to
be
heeded
as
a
help
to
understand
the
Scriptures
,
and
turn
a
very
Tom-fool
,
and
he
that
can
Altobelogick
these
Scripture
institutions
and
instances
into
plain
Scripture
proofs
of
infant
Church
membership
and
baptism
,
Erit
mihi
magus
Apollo
:
for
there
s
no
mention
of
infants
either
expressely
or
implicitly
in
any
one
of
them
:
Oh
(
therefore
to
Eccho
back
to
Mr.
Baxter
a
little
in
much
what
his
own
words
to
us
concerning
those
Scriptures
p.
127
)
that
those
who
are
so
inclinable
to
seperation
from
the
primitive
practise
,
would
consider
the
unfitnesse
of
infants
to
be
admitted
by
baptism
to
be
Church
members
under
the
Gospel
!
Oh
that
they
that
in
church
whole
parishes
,
as
if
they
,
because
the
Pope
will
have
it
so
,
were
all
Churches
,
and
will
have
no
trial
at
all
,
and
discoveries
of
the
work
of
persons
conversion
,
before
they
admit
them
,
but
take
them
all
at
hap
hazard
as
they
fall
from
the
belly
within
the
bounds
of
that
parish
where
they
are
plac't
,
and
popified
,
would
but
lay
to
heart
all
these
Scripture
examples
,
and
make
more
conscience
of
observing
their
rule
,
and
not
presume
to
be
wiser
and
holier
then
God
,
when
it
was
mans
first
overthrow
to
desire
to
be
but
as
God
,
though
he
did
not
attempt
to
go
beyond
him
,
as
the
priests
do
in
adding
other
Subjects
to
his
ordinances
,
then
himself
appointed
:
which
changing
of
his
law
will
be
mans
last
overthrow
Isa.
24.
doubtlesse
those
that
Christ
baptized
by
his
disciples
,
were
Church-members
;
but
those
were
not
infants
,
but
such
as
were
first
made
disciples
by
preaching
onely
Iohn
4.
and
be
that
will
go
beyond
Iesus
Christ
in
strictnesse
shall
go
without
me
,
I
do
not
think
he
will
be
offended
with
me
for
doing
as
he
did
i.
e.
for
baptizing
none
but
such
as
believe
and
professe
themselves
disciples
,
and
as
repent
of
their
sins
,
and
desire
to
be
baptized
in
the
name
of
Christ
for
the
remission
of
them
:
and
so
I
have
done
with
Mr.
Baxter
till
we
meet
again
,
onely
since
Mr.
Marshal
is
pleased
ponere
obicem
to
object
,
and
bolt
in
here
,
that
we
cannot
say
none
in
these
places
were
baptized
,
but
such
as
did
thus
,
i.
e.
believe
and
professe
themselves
disciples
p.
217.
to
Mr.
Tombs
because
the
word
onely
is
not
here
,
I
may
well
call
it
obicem
,
or
objectionem
obularem
,
a
hint
not
worth
a
half
penny
;
and
if
he
appeal
to
his
own
conscience
,
it
will
tell
him
no
lesse
;
neverthelesse
what
ere
he
thinks
,
I
say
again
,
all
that
were
baptized
in
the
forenamed
places
,
were
such
as
are
there
specified
to
be
profest
converts
and
believers
,
and
if
there
were
any
more
let
him
assign
and
shew
us
whom
,
and
wee
l
believe
him
:
as
for
the
housholds
himself
is
in
the
sands
,
whether
there
were
any
infants
in
them
or
no
,
and
I
have
shewd
above
,
that
they
that
were
baptized
in
them
,
are
exprest
all
by
some
clause
or
other
exclusive
of
infants
,
and
conclusive
onely
of
adult
disciples
:
besides
Mr.
Cotton
confesses
that
the
infants
were
not
baptized
with
their
parents
,
and
that
the
infants
that
were
brought
to
Christ
were
not
baptized
at
all
(
for
ought
he
knows
)
nor
their
parents
neither
,
and
here
are
all
the
Scriptures
that
declare
how
baptism
was
done
then
,
and
to
whom
,
most
of
which
are
cited
by
Mr.
Baxter
himself
,
from
which
you
cannot
possibly
scrape
so
much
as
any
old
odd
end
of
an
example
for
such
a
businesse
as
your
baptism
.
As
for
us
,
besides
that
plain
precept
we
have
in
Mat.
28.
even
every
whit
of
this
is
plain
●resident
for
our
baptism
,
and
comes
into
our
assistance
against
all
your
cavils
(
O
ye
Priests
)
for
thus
I
argue
viz.
The
baptism
of
men
and
women
professing
faith
in
the
Lord
Iesus
,
confessing
sins
,
calling
on
the
name
of
the
Lord
&c.
is
a
baptism
,
yea
all
the
baptism
that
the
Scripture
speaks
of
,
either
in
way
of
command
or
example
.
But
the
baptism
which
we
dispence
,
is
a
baptism
of
men
and
women
professing
faith
in
our
Lord
Iesus
,
confessing
sins
,
calling
on
the
name
of
the
Lord
,
gladly
receiving
the
word
&c.
Ergo
that
baptism
which
we
dispense
is
a
baptism
,
yea
all
the
baptism
the
Scripture
speaks
of
in
way
of
either
command
or
example
.
Therefore
S●rs
,
how
hath
Satan
bewitched
you
that
you
cannot
believe
and
obey
the
truth
?
what
will
you
onely
think
things
,
and
thrust
your
thoughts
of
them
as
oracles
upon
all
others
?
will
you
imagine
and
suppose
,
and
dream
,
and
dote
,
and
fancy
,
and
fain
a
baptism
,
that
the
Scriptures
and
first
Churches
never
knew
,
and
then
father
your
figments
upon
the
Scriptures
,
and
fasten
them
as
the
fashion
which
,
the
whole
world
must
be
forct
to
follow
and
conform
to
?
Moreover
I
do
not
at
present
remember
any
one
part
of
Scripture
,
which
your selves
summon
into
your
help
in
this
case
of
infant
baptism
,
that
doth
not
yield
ammunition
,
and
much
matter
against
you
more
then
for
you
,
unlesse
it
be
one
or
two
used
by
your selves
,
which
one
may
as
well
with
Skoggin
untile
the
house
to
look
for
an
hare
as
urge
either
pro
or
con
about
infants
baptism
,
so
farre
shall
he
be
from
finding
in
them
any
proof
for
that
,
or
the
true
baptism
either
:
as
namely
2
Cor.
13.5
.
1
Thess.
4.13
.
There
are
but
two
places
that
I
know
of
,
besides
those
I
have
already
turned
upon
you
above
,
that
are
held
out
by
any
of
you
out
of
the
armory
of
Scripture
in
defence
of
infant
baptism
,
and
those
are
Col.
2.
12.
1
Cor.
10.1.2
.
both
which
not
onely
knock
sprinkling
oth'head
,
but
may
also
very
easily
be
sheathed
in
the
bowels
of
baby-baptism
:
As
for
the
first
it
speaks
(
as
well
nigh
all
scripture
doth
,
not
much
medling
with
infants
)
not
onely
to
,
bu●
of
adult
disciples
only
,
of
whom
as
well
as
to
whom
(
and
not
of
infants
)
in
way
of
satisfaction
to
them
,
and
answer
to
those
that
would
have
brought
in
the
old
circumcision
made
with
hands
among
them
,
Paul
saies
ye
are
circumcised
with
the
circumcision
made
without
hands
,
which
circumcision
without
hands
there
spoken
of
,
is
not
baptism
neither
(
as
some
dream
,
who
thence
also
draw
in
circumcision
and
baptism
to
be
of
so
neer
kin
that
as
they
have
both
one
name
,
so
they
must
both
have
one
subject
also
)
for
baptism
is
no
more
done
withoutehands
then
the
other
,
but
the
sanctification
or
inward
circumcision
of
the
heart
,
cutting
off
the
foreskin
i.
e.
the
filth
of
the
heart
,
which
things
infants
do
not
,
in
token
of
which
he
tells
them
they
are
(
not
sprinkled
)
but
buried
i.
e.
overwhelmed
in
water
with
Christ
in
the
outward
baptism
,
wherin
also
they
are
risen
with
him
through
faith
&c.
All
which
things
he
that
imagins
they
more
include
then
exclude
the
sucking
infants
of
such
,
to
whom
he
speaks
,
is
no
man
in
discretion
with
me
.
As
for
the
other
place
its
most
evident
the
Apostle
speaks
not
of
baptism
litterally
but
Metaphoically
onely
there
,
they
were
baptized
unto
Moses
i.
e.
by
the
visible
tokens
of
Gods
presence
amongst
them
viz.
the
cloud
and
Sea
assisting
and
siding
with
them
,
and
overthrowing
their
adversaries
,
they
were
confirmed
in
the
belief
of
God
,
and
his
servant
Moses
,
as
we
by
baptism
are
in
the
faith
of
Gods
goodnesse
to
us
,
and
of
his
Son
Jesus
Christ
:
in
further
confirmation
of
which
meer
figurative
sence
of
the
word
[
baptized
]
you
may
do
well
to
consider
that
though
they
were
said
to
be
baptized
in
the
cloud
,
and
in
the
sea
,
which
phrases
however
▪
sound
forth
such
a
total
immersion
as
is
not
in
two
or
three
drops
of
water
fingered
on
the
face
,
yet
they
were
not
so
much
as
wetted
with
either
the
cloud
or
the
sea
,
for
its
said
Exod.
14.21.22
.
the
sea
was
made
dry
land
under
them
,
and
they
went
through
it
dry
shod
,
or
on
dry
ground
,
which
they
could
not
be
well
said
to
do
had
it
so
much
as
rained
upon
them
,
such
a
figurative
sence
of
the
word
[
baptize
]
there
Mr.
Baxter
himself
denies
not
p.
90.
yet
Dr.
Channel
urged
that
place
in
a
publique
dispute
at
Petworth
Ian.
1651.
as
one
of
his
arguments
for
infant
baptism
,
besides
Secondly
,
if
you
will
needs
have
it
properly
taken
that
they
were
baptized
really
,
and
not
quasi
baptized
,
as
Mr.
Baxter
yields
they
were
,
and
if
you
will
needs
make
that
baptism
such
an
emblem
of
ours
,
that
ours
must
have
an
adequate
subject
to
that
,
which
say
you
,
was
infants
as
well
as
parents
,
then
t
will
put
you
to
your
trumps
to
excuse
your selves
handsomly
in
your
now
denying
to
infants
the
same
spiritual
meat
and
drink
in
the
supper
,
which
they
then
eat
and
drank
of
in
a
figure
also
viz.
the
Manna
and
the
Rock
,
which
both
were
no
other
(
Antitypically
)
then
the
bread
and
wine
are
mistically
in
the
supper
i.
e.
the
Lord
Jesus
Christ
.
For
all
your
vain
boasting
therefore
of
what
innumerable
arguments
you
have
from
Scriptures
,
I
say
the
Scriptures
are
sure
enough
on
our
side
,
nevertheless
taking
the
word
in
a
sutable
sense
you
do
well
to
call
your
Scripture
armes
or
arguments
innumerable
,
for
indeed
they
are
not
to
be
numbred
(
for
even
unit
as
,
much
more
nonit
as
non
est
numerus
)
being
no
more
than
just
none
at
all
.
Secondly
,
whereas
you
boast
of
the
innumerable
Arguments
which
may
be
brought
for
your
infant
rantism
from
reason
,
the
full
force
of
reason
is
utterly
against
you
,
and
so
wholly
assistant
to
our
cause
,
that
the
unreasonablest
man
amongst
you
will
once
see
it
,
when
sound
reason
comes
to
reign
,
and
sway
the
scepter
indeed
.
Yea
not
to
stand
reasoning
on
it
now
how
reasonless
a
thing
it
is
to
ask
a
company
of
men
and
women
,
as
the
priests
were
wont
to
do
at
the
font
,
thus
viz.
do
you
believe
in
God
the
Father
,
and
Christ
&c.
and
will
you
be
baptized
in
this
faith
?
and
when
they
answered
yes
,
that
is
all
our
desire
,
then
instead
of
them
who
profess
their
faith
and
desires
to
be
baptized
,
to
take
a
small
sucking
babe
out
of
their
armes
,
and
dat
him
with
a
drop
or
two
on
the
face
,
and
send
away
all
the
other
unbaptized
.
Babist
.
The
sureties
or
parents
in
so
saying
do
but
represent
the
child
,
that
could
not
speak
for
it self
,
and
expresse
his
good
resolutions
to
forsake
the
divel
&c.
and
his
desires
to
be
baptized
.
Baptist
How
reasonless
is
it
to
put
questions
to
infants
through
their
parents
ears
,
and
then
very
gravely
suppose
them
answering
again
through
their
parents
mouthes
?
yea
as
reasonless
as
to
suppose
that
all
people
should
see
through
none
but
the
blind
priests
eyes
;
nor
yet
to
stand
reasoning
how
reasonless
a
thing
it
is
to
signifie
things
to
sucklings
while
they
understand
them
not
,
and
that
too
by
such
a
vanishing
visible
sign
,
that
when
they
can
understand
,
they
neither
see
,
nor
never
shall
,
and
such
like
Trumpioall
transactions
,
to
which
there
are
as
few
grains
of
reason
concurring
,
as
there
are
inches
in
an
Apes
tail
,
even
your selves
,
however
it
happens
that
you
so
contradict
your selves
(
yet
that
is
no
news
with
you
)
as
to
sound
it
out
here
how
Reason
fights
on
your
sides
for
infant
baptism
,
are
even
in
this
very
cause
found
falling
out
with
,
and
fighting
down
right
against
reason
hand
smooth
but
some
four
or
five
pages
below
this
,
why
else
is
there
such
a
reasonles
reply
made
to
seven
or
eight
several
objections
,
which
by
your
own
confession
p.
16.
reason
makes
against
infant
baptism
,
but
i
le
spare
you
till
I
come
thither
.
3ly
That
the
practise
and
authority
of
the
Church
of
God
you
so
much
boast
of
from
the
beginning
and
the
Fathers
thereof
,
which
you
complain
and
grumble
much
p.
1.11.12
.
that
t
was
set
aside
,
and
might
not
be
admitted
into
your
assistance
at
the
Disputation
,
is
so
utterly
against
your
infant
baptism
,
that
even
this
alone
were
it
of
any
esteem
with
you
,
had
bin
enough
to
have
silenced
all
your
disputes
for
it
,
and
laid
the
itch
,
and
quencht
the
heat
of
your
hearts
after
that
meer
novelty
,
is
most
manifest
,
if
by
the
Church
of
God
,
and
the
Fathers
therof
you
mean
what
I
do
,
viz.
the
Church
of
God
in
the
primitive
,
which
were
the
best
and
purest
times
of
the
Gospel
,
whose
practise
in
this
particular
is
set
out
in
the
word
,
but
specially
in
the
Acts
of
the
Apostles
,
the
fathers
of
which
Church
and
of
the
Church
in
after
ages
too
were
the
Apostles
themselves
,
viz.
Father
Peter
,
Father
Paul
,
Father
Barnabas
,
Father
Iames
,
Father
Iohn
,
and
the
rest
whose
authority
from
Christ
was
great
indeed
,
and
adequate
with
the
Scriptures
then
written
,
and
the
foundation
for
all
the
Churches
to
build
on
,
and
such
was
not
the
authority
of
the
Churches
then
,
much
less
since
which
are
to
be
subjected
to
their
word
in
Scripture
,
this
Church
,
and
these
fathers
never
knew
such
a
baptism
as
yours
,
nor
is
there
the
least
tittle
of
talk
concerning
any
such
matter
to
be
found
among
them
.
Or
if
by
the
Church
and
Fathers
of
it
,
whose
authority
and
practise
you
build
on
,
you
mean
those
of
the
ages
next
to
the
Apostles
.
Then
first
I
marvel
,
why
you
should
put
your selves
upon
the
triall
by
succeeding
ages
,
and
decline
the
first
and
purest
age
of
the
Gospel
of
all
,
specially
since
there
s
as
clear
history
,
and
more
infallible
testimony
given
in
the
word
,
of
what
was
done
by
the
Church
,
and
the
first
fathers
the
Apostles
,
then
ever
was
in
any
age
inferiour
to
it
whatsoever
,
and
more
specially
yet
since
its
being
in
after
ages
is
no
palpable
argument
of
its
being
in
the
first
age
,
for
the
mystery
of
iniquity
was
at
work
from
the
very
Apostles
,
t
is
now
,
Ergo
it
was
then
is
not
so
good
a
wherefore
to
our
why
as
we
look
for
,
besides
t
is
ingenuously
confest
by
your
own
writers
viz.
Mr.
Blake
in
answer
to
Mr.
Blackwood
p.
58.
that
faith
can
hang
on
the
humane
testimony
of
the
succeeding
fathers
,
in
whose
daies
infant
baptism
was
,
no
further
then
de
facto
viz.
that
it
was
onely
,
and
not
de
jure
that
it
ought
to
be
,
and
Mr.
Marshal
p.
5.
of
his
sermon
,
that
the
practise
of
the
thing
in
their
dayes
proves
not
the
truth
of
it
at
all
.
Secondly
,
neither
doth
the
second
Century
help
you
so
much
as
to
a
proof
de
facto
.
For
First
,
as
much
as
you
would
seem
to
be
verst
among
the
fathers
(
in
which
many
Priests
are
better
read
then
in
the
Scriptures
,
and
some
to
seem
to
be
better
read
there
then
they
are
,
will
quote
the
fathers
when
they
have
not
read
them
,
but
by
snaches
,
and
pickt
a
few
fine
phrases
out
of
them
,
to
make
their
sermons
the
more
sententious
,
yea
and
sometimes
for
those
very
sentences
,
for
which
they
might
more
truly
quote
the
Apostles
,
that
primitively
pend
them
,
witnesse
one
of
your
tribe
whom
I
heard
with
my
own
ears
say
of
Heb.
2.16
.
he
took
not
on
him
the
nature
of
Angels
,
thus
viz.
for
as
Saint
Barnard
saith
,
when
as
he
might
as
well
have
said
,
as
the
spirit
,
or
as
the
Scripture
saith
,
He
took
not
on
him
&c.
if
yet
he
knew
that
t
was
in
the
Scripture
)
as
much
I
say
as
you
are
versed
in
the
fathers
,
you
are
desired
by
Mr.
Blackwood
(
a
man
better
read
in
those
fathers
then
either
you
or
I
)
yea
you
and
Mr.
Marshall
also
,
who
quotes
Iustin
Martyr
,
are
desired
by
him
in
his
storming
of
Antichrist
p.
25.26.27
.
to
prove
if
you
can
out
of
any
place
of
Iustins
genuine
works
,
who
is
the
antientest
father
extant
next
the
Apostles
,
whose
works
are
accounted
on
,
that
there
is
so
much
as
the
name
of
infant
baptism
,
much
more
the
thing
;
yea
he
tells
you
ye
may
as
soon
find
a
Dolphin
in
the
woods
,
as
any
such
thing
:
save
onely
that
t
is
once
mentioned
in
a
spurious
book
falsely
called
his
,
out
of
which
book
Mr.
Marshalls
quotation
is
,
neither
doth
Mr.
Blake
gainsay
this
,
nor
yet
Mr.
Marshall
in
their
replies
,
nay
they
rather
seem
to
grant
that
it
s
to
be
doubted
it
was
so
,
which
makes
me
as
well
as
Mr.
Blackwood
,
not
a
little
wonder
that
Mr.
Marshall
should
quote
it
with
so
much
confidence
,
I
mean
so
as
to
assert
it
thereupon
as
a
matter
manifest
,
that
the
Church
(
counting
from
the
time
of
Iustin
Martyr
viz.
150
)
hath
bin
possest
of
the
priviledg
of
infant
baptism
for
the
space
of
1500
years
and
upwards
,
for
had
he
not
doubted
but
that
the
words
,
he
cites
were
without
question
the
words
of
Iustin
himself
,
he
had
not
had
sin
,
but
now
he
hath
no
cloak
,
sith
he
demonstrates
to
all
men
Dubitatum
per
magis
dubium
,
and
tells
the
world
to
make
them
believe
that
Iustin
disputes
the
condition
of
children
that
dye
baptized
and
unbaptized
,
when
yet
it
s
not
believed
,
but
much
doubted
by
himself
,
whether
Iustin
did
any
such
thing
yea
or
no
:
as
to
the
words
Mr.
Marshal
p.
4.
of
his
sermon
cites
out
of
Irenaeus
who
lived
toward
the
end
of
the
second
Century
,
which
Englisht
are
thus
viz.
Christ
came
by
himself
to
save
all
,
all
I
say
,
who
are
born
again
unto
God
,
infants
and
little
ones
&c.
it
s
not
likely
that
in
this
sentence
that
father
by
the
word
[
born
again
]
meant
baptism
(
as
Mr.
Blake
and
Mr.
Marshal
contend
)
for
by
that
sence
they
father
such
absurdity
upon
that
their
father
,
as
children
that
pretend
to
honour
their
father
,
may
be
ashamed
of
,
whilst
they
make
him
say
,
Christ
came
to
save
all
infants
that
are
baptized
,
when
as
neither
all
infants
,
that
are
baptized
are
actually
saved
,
quâ
baptized
,
nor
are
any
unbaptized
infants
damned
,
quâ
not
baptized
,
but
both
alike
saved
as
both
alike
they
either
dye
before
they
have
bard
themselves
by
actual
sin
,
and
derserved
exemption
,
or
living
to
years
believe
and
obey
Christ
,
and
both
alike
damned
as
living
to
years
they
both
alike
obey
not
his
Gospel
,
but
however
let
Mr.
Blake
and
Mr.
Marshal
squeeze
what
they
can
from
the
quotation
,
it
must
yet
remain
as
doubtful
whether
the
speech
of
Irenaeus
(
if
it
were
his
own
)
were
at
all
of
infants
baptism
,
as
it
doth
whether
the
speech
fathered
on
Iustin
(
though
it
be
of
infants
baptism
)
were
at
all
his
own
:
and
so
what
dubious
evidence
the
second
century
affords
,
so
much
as
de
facto
,
that
infant
baptism
was
then
in
being
,
all
men
may
see
,
whilst
you
can
say
no
more
then
perhaps
it
was
so
,
and
a
fool
may
say
as
much
as
perhaps
it
was
not
,
which
is
a
proportionable
answer
to
that
argument
,
for
t
is
commonly
said
in
the
Schooles
(
saies
Mr.
Marshal
)
that
forte
ita
,
solvitur
per
forte
non
.
Secondly
,
but
what
if
your
testimony
de
facto
concerning
the
practise
of
infant
baptism
in
the
second
century
were
as
clear
,
as
t
is
cloudy
,
yet
what
green
headed
antiquity
is
this
in
comparison
of
that
we
plead
from
viz.
the
Apostles
themselves
?
when
you
are
stormed
out
of
all
your
strong
holds
then
you
send
us
still
to
ages
above
us
,
and
cry
out
your
practise
is
of
1500
years
standing
,
but
sith
you
cannot
say
as
we
can
of
ours
,
t
is
above
1600
years
old
(
nor
is
yours
now
likely
to
live
to
it
)
as
good
you
had
said
but
15
for
our
way
onely
being
found
in
the
first
century
,
and
yours
not
at
all
before
the
second
,
we
are
a
people
so
much
elder
then
you
upstarts
,
that
your
antiquity
is
but
novelty
with
us
,
whoregardlesse
of
what
by
mans
wisdome
was
foisted
in
in
after
ages
,
can
aver
with
as
much
confidence
as
you
can
that
now
it
is
that
from
the
beginning
it
was
not
so
,
nor
yet
in
end
shall
be
:
I
much
marvel
why
Mr.
Marshall
contents
himself
to
preach
positively
no
otherwise
then
thus
,
p.
3.
viz.
this
priviledge
of
baptizing
infants
the
Christian
Church
hath
bin
in
possession
of
for
the
space
of
1500
years
and
upwards
:
he
might
as
easily
have
said
1600
,
had
his
ground
been
as
good
for
that
as
for
the
other
,
and
yet
his
ground
for
the
other
is
so
infirm
,
and
sinking
under
him
,
that
I
believe
he
must
fall
down
as
low
as
the
third
century
,
before
he
find
sure
footing
for
his
proof
of
no
more
then
the
bare
practise
of
infant
baptism
.
As
for
the
Ius
of
it
its
nere
the
nearer
,
if
he
could
prove
the
matter
of
fact
to
be
in
the
second
,
though
that
still
is
the
main
question
betwen
us
,
sith
t
is
confest
by
Mr.
Marshall
that
he
uses
not
the
Testimony
and
judgements
of
the
Antients
to
witnesse
to
the
truth
of
it
,
but
onely
to
prove
a
then
practise
of
infant
baptism
,
and
the
question
de
jure
whether
infants
ought
to
be
baptized
,
no
one
of
the
fathers
,
nor
yet
the
joint
consent
of
many
(
saith
Mr.
Blake
p.
58.
of
his
to
Mr.
Blackwood
)
is
a
competent
Iudge
,
therefore
if
any
of
you
,
who
stand
so
much
upon
that
young
antiquity
of
it
,
and
plead
the
authority
of
the
Church
and
fathers
shall
argue
thus
,
t
is
1500
years
old
,
therefore
it
is
1600
you
live
below
that
candor
ingenuity
,
and
discretion
that
I
find
in
Mr.
Marshal
and
Mr.
Blake
,
who
both
deny
your
consequence
,
and
in
this
case
close
with
us
in
the
very
truth
.
Thirdly
,
as
for
the
third
century
,
t
is
somewhat
more
then
probable
that
such
a
superstition
as
infant
baptism
was
comming
in
at
least
,
or
else
t
is
like
there
would
not
have
been
such
pro
and
con
as
was
about
it
,
for
,
true
,
Or●gen
(
if
the
Testimonies
fathered
on
him
be
his
own
(
which
he
who
well
weighs
what
evidence
is
put
in
to
the
contrary
by
Mr.
Blakwood
p.
34
of
his
Rioynder
to
Mr.
Blake
,
where
he
saith
,
that
the
original
of
Origen
is
●ost
,
that
the
Translator
confesses
he
added
many
things
of
his
own
,
that
Erasmus
saies
one
cannot
be
sure
whether
one
read
Ruffinus
or
Origen
,
that
the
learned
put
his
commentary
on
the
Romans
among
his
counterfeit
works
,
as
much
sophisticated
by
Ruffinus
,
and
also
what
is
said
by
Mr.
Tombs
too
(
notwithstanding
all
that
Mr.
Marshall
brings
p.
15.16.17.18
.
of
his
to
Mr.
Tombes
,
whereby
to
salve
it
,
will
find
small
ground
to
believe
)
Origen
I
say
,
a
man
of
many
errors
,
stiles
it
a
tradition
received
from
the
Apostles
,
which
if
you
will
believe
implicitly
you
may
,
but
else
you
need
not
,
for
t
is
no
more
then
a
bare
scripturelesse
assertion
,
Cyprian
also
,
and
a
Councel
of
66
bishops
,
almost
contemporary
to
Origen
,
are
supposed
to
be
of
some
such
mind
,
but
upon
such
silly
grounds
,
as
you
that
now
plead
infants
baptism
,
are
ashamed
of
,
witnesse
Mr.
Blake
p.
40
who
denies
them
not
to
be
erroneous
as
Mr.
Blakwood
calls
them
,
and
therefore
you
may
as
well
be
ashamed
of
their
opinion
and
expression
of
it
also
,
it
being
(
for
all
their
reasons
)
as
scriptureless
as
that
of
Origen
,
who
brings
nothing
to
prove
what
he
said
.
Babist
.
But
Mr.
Marshal
p.
18.
tells
you
that
it
was
because
none
opposed
the
lawfulness
of
infant-baptism
,
which
if
they
had
,
Origen
would
no
doubt
have
maintained
by
Scripture
,
as
well
as
affirmed
it
to
come
from
the
Apostles
.
Baptist.
This
is
strange
,
when
it
is
most
evident
,
and
Mr.
Marshall
himself
denies
it
not
,
that
famous
Tertullian
,
the
first
of
that
Century
,
that
might
in
respect
of
his
Seniority
to
Origen
,
and
Cyprian
be
stiled
a
father
to
them
both
,
perswades
by
many
reasons
to
deferre
the
baptism
of
children
,
as
most
profitable
,
Saying
,
Let
them
become
Christians
when
they
know
Christ
.
And
in
another
place
,
It
behooves
them
that
are
about
to
enter
into
baptism
to
pray
with
frequent
prayers
,
fastings
,
kneelings
,
watching
,
and
with
the
confession
of
all
their
sinnes
past
,
which
things
infants
(
we
know
)
cannot
do
.
First
,
then
I
appeal
to
your
own
consciences
,
and
Mr.
Marshalls
also
,
whether
this
be
not
a
plea
against
it
as
unlawful
,
for
to
decline
what
s
most
profitable
is
unlawful
.
Secondly
,
whether
here
be
not
pro
and
con
among
the
Fathers
about
it
,
and
so
though
their
testimony
serves
to
prove
what
Mr.
Marshal
brings
it
for
,
viz.
that
it
was
practised
in
their
times
,
yet
it
serves
not
to
your
purpose
,
who
upon
the
Fathers
and
their
churches
authority
,
would
gather
and
ground
the
right
of
that
practise
,
for
who
but
children
will
go
about
to
prove
the
veri●y
of
a
practise
by
the
Authority
of
those
Fathers
,
whose
witnesse
agrees
not
together
,
and
who
are
contradictory
to
one
another
in
their
testimonies
of
it
,
and
some
of
whose
testimonies
in
that
thing
are
quite
and
clean
contradicted
by
the
testimonies
of
such
as
concurre
with
them
almost
in
every
thing
else
?
for
so
I
may
truly
say
the
testimonies
of
Father
Austin
are
,
who
in
one
place
viz.
ad
Volusianum
Ep.
3.
(
according
to
Mr.
Blakes
quotation
of
him
p.
51.
)
writes
thus
viz.
The
Custome
of
the
Church
in
the
baptizing
of
infants
is
by
no
means
to
be
despised
,
nor
to
be
accounted
superfluous
,
nor
yet
were
it
at
all
to
be
credited
,
were
it
not
a
tradition
of
the
Apestles
.
Thus
this
Father
who
though
inferior
to
the
other
in
time
,
yet
is
not
inferiour
to
the
chiefest
of
them
in
your
Account
;
but
he
brings
no
Scripture
neither
any
more
then
Origen
for
the
same
,
yet
it
is
like
some
sleighted
it
as
superfluous
in
his
daies
:
but
Ludovicus
vives
,
a
man
so
observant
of
Austin
,
that
he
wrote
Annotations
upon
him
,
in
those
very
Annotations
of
his
upon
the
27th
chapter
of
the
first
book
De
civit
.
Dei
(
according
to
Mr.
Denns
quotation
of
him
p.
51.
against
Dr.
Featley
)
is
so
far
from
crediting
that
he
corrects
Austin
rather
as
to
that
piece
of
faith
saying
,
That
of
old
it
was
the
custome
to
baptize
none
unless
they
were
of
full
age
,
and
did
desire
baptism
in
their
own
persons
;
and
did
undeestand
what
it
was
to
be
baptized
.
Now
who
can
safely
build
so
much
as
you
do
(
unless
he
mean
to
be
both
blindly
guided
with
you
,
and
a
blind
guide
to
the
blind
)
on
the
authority
of
such
Fathers
,
as
(
saving
their
honesty
in
what
they
knew
,
and
eminency
in
some
things
,
were
yet
so
silly
in
some
others
,
that
they
did
the
Church
no
such
good
office
as
they
wot
of
,
who
ere
they
were
that
canonized
them
into
such
fatherhood
over
the
faith
,
that
their
opinions
must
be
as
Oracles
for
all
to
act
by
:
witnesse
good
Saint
Bernard
,
the
last
in
that
Catalogue
,
who
(
saving
that
he
knew
some
truth
,
as
other
honest
men
did
in
those
dismal
daies
wherein
he
lived
)
was
w●apt
up
into
a
mist
of
so
many
other
errors
,
besides
that
of
infants
baptism
,
that
we
may
boldly
use
the
proverb
,
viz.
Bernardus
non
videt
omnia
,
for
(
as
Mr.
Blackwood
quotes
out
of
his
65
ser.
in
p.
31.
of
his
storm
)
speaking
of
some
Christians
that
opposed
the
popish
stream
he
sai●h
thus
.
They
laugh
at
us
,
because
we
baptize
infants
,
because
we
pray
for
the
dead
,
because
we
require
the
praiers
of
Saints
.
All
which
doctrine
,
though
falling
from
a
father
,
is
yet
indeed
too
ridiculous
to
be
received
for
truth
,
in
these
daies
of
its
return
from
captivity
,
by
any
but
meer
children
in
the
Gospel
.
Thirdly
,
I
appeal
to
your
consciences
(
not
to
Mr.
Marshalls
and
Mr.
Blakes
here
,
for
they
from
the
Fathers
assert
no
more
than
matter
of
fact
,
that
infant-baptism
was
then
,
whilest
you
matter
of
faith
that
it
ought
to
be
)
whether
that
foretold
testimony
of
Tertullian
may
not
ballance
with
those
of
Origen
,
Cyprian
,
&c.
who
were
not
so
near
the
pure
times
of
the
Apostles
as
he
,
and
whether
he
were
not
as
likely
as
Origen
and
Austin
to
know
if
it
had
been
so
that
infant-baptism
was
a
Tradition
from
the
Apostles
,
and
in
case
he
did
know
it
,
to
what
end
he
should
deny
it
to
be
now
dispensed
;
or
do
you
imagin
him
a
man
of
so
mean
a
conceit
of
the
Apostles
wisdome
,
and
so
highly
conceited
of
his
own
,
that
he
would
forbid
that
as
unprofitable
,
which
the
Apostles
prescribed
,
and
prescribe
a
more
convenient
way
himself
?
sure
he
must
know
as
well
as
they
if
it
were
Apostolicall
,
and
they
possibly
might
not
know
so
well
as
he
that
it
was
not
,
being
all
Iuniors
to
him
and
one
of
them
,
viz.
Cyprian
,
so
much
beholding
to
him
for
much
of
what
he
had
,
that
he
dignified
him
with
the
name
of
his
Master
,
such
a
diligent
disciple
,
i.
e.
reader
and
learner
of
Tertullian
was
he
,
that
Damihi
Magistrum
was
his
common
speech
of
him
;
so
that
his
rational
diswasion
from
infant-baptism
,
cannot
but
be
a
more
cogent
ground
of
faith
on
one
hand
,
then
Origens
Scriptureless
position
,
and
Cyprians
Antapostolick
,
and
reasonless
reasons
,
and
perswasion
to
it
are
one
the
other
,
unless
you
will
needs
so
father
it
over
the
Fathers
themselves
,
as
to
authorize
which
of
them
and
which
of
their
sentences
you
please
,
disowning
the
rest
,
as
not
Orthodox
,
or
Authentick
,
further
then
they
serve
your
own
turns
,
and
then
by
my
consent
they
shall
be
no
longer
fathers
to
you
,
but
you
fathers
over
them
,
and
us
too
in
their
stead
.
But
Mr.
Marshall
,
who
hath
a
longer
arm
then
every
body
,
reaches
us
a
rap
yet
by
a
certain
quaere
,
which
he
propounds
to
Mr.
Tombs
p.
35.36.37
.
to
which
till
he
hath
some
answer
he
will
conceive
we
are
so
sick
of
Tertullian
that
wee
le
say
no
more
of
him
.
his
quaere
is
this
.
Babist
.
Why
may
not
the
diswasion
cited
out
of
Tertullian
de
baptismo
infantium
reasonably
be
interpreted
of
the
infants
of
infidells
only
,
whose
baptism
he
would
have
deferred
,
till
they
come
to
years
,
and
to
profess
faith
themselves
,
and
not
of
the
infants
of
Christians
?
I
am
inclined
to
believe
that
to
be
the
true
meaning
of
the
place
for
such
considerations
.
First
,
because
Tertullian
alledges
this
double
reason
why
he
would
have
the
baptism
of
little
ones
delaied
,
viz.
least
their
Sponsors
,
or
Sureties
be
in
hazzard
of
not
fulfilling
the
promises
they
make
on
their
behalf
,
by
either
their
own
mortality
,
or
the
childrens
proving
untoward
,
of
●nclineable
to
iniquity
,
for
whom
they
undertake
.
Secondly
,
Because
t
is
clear
and
evident
by
the
39th.
Chapter
of
Tertullian
book
,
the
18th
.
Chapter
whereof
hath
this
disswasion
to
baptize
little
ones
,
that
Tertullian
did
acknowledge
that
the
children
of
believers
are
by
birth
designati
sanctitatis
&
salutis
,
counted
holy
from
1
Cor.
7.14
.
not
sancti
till
they
be
born
of
water
,
and
the
spirit
,
and
have
a
kind
of
priviledge
,
and
prerogative
by
nature
,
yea
such
a
sanctity
,
and
the
very
same
as
is
called
faederall
,
or
covenant
holinesse
,
that
gives
right
to
baptism
.
Baptist
,
And
so
saies
Dr.
Holmes
also
p.
122.
upon
the
same
text
of
Tertullian
Mr.
Marshal
quotes
,
and
out
of
which
he
raked
his
2
reasons
,
to
which
second
reason
or
Mr.
Marshal
I
answer
.
First
,
and
that
thus
confessing
that
that
good
old
Father
,
who
is
no
more
infallible
than
your selves
,
so
that
his
Sentence
without
reason
proves
any
thing
at
all
to
be
de
jure
,
doth
seem
to
me
to
erre
together
with
you
,
though
not
so
grossly
as
you
,
as
touching
the
genuine
sense
of
the
Agostle
in
that
1
Cor.
7.14
.
when
he
saith
to
parents
of
two
religions
in
one
civil
relation
,
that
their
children
are
holy
,
and
to
own
a
certain
meer
reputative
holiness
as
there
meant
,
which
is
not
to
other
children
,
yet
denying
altogether
that
he
held
any
such
thing
,
as
that
thereupon
these
children
should
be
baptized
,
for
that
is
a
fictitious
conclusion
of
your
own
,
which
follows
not
,
if
such
a
reputative
holiness
as
you
wo●
of
were
there
meant
,
nor
doth
Tertullian
so
much
as
hint
it
in
that
place
,
which
M.
Marshal
is
so
brag
off
,
that
he
supposes
he
wounds
us
shrewdly
by
setting
it
down
in
words
at
length
,
and
not
in
figures
,
[
x
](A39566-e111900-b)
x
p
37.
to
Mr.
Tombs
.
which
place
will
for
all
that
never
scare
in
any
wise
any
wise
man
of
our
way
,
though
it
be
set
down
by
Dr.
Holmes
[
y
](A39566-e111920-b)
y
p.
120
,
121.
of
his
Animadv
.
on
M.
To.
Exercit.
in
words
at
more
length
and
not
in
figures
,
i.
e.
in
plain
English
,
and
not
as
Mr.
Marshal
doth
in
unenglished
Latine
,
for
what
if
some
men
think
,
as
for
reasons
above
rendred
I
surely
never
shall
from
that
place
,
that
the
Apostle
is
willing
to
give
way
to
faithful
parents
to
hope
well
of
their
children
,
and
to
count
upon
them
,
till
they
see
either
that
or
the
contrary
,
as
more
hopefully
then
others
,
holy
and
happy
ones
,
tam
ex
seminis
praerogativa
quam
ex
institutionis
disciplina
,
as
having
some
prerogative
above
others
in
being
the
seed
of
such
who
have
prayed
for
them
,
before
they
were
born
,
as
well
as
in
being
more
likely
to
be
discipled
into
the
way
of
holinesse
and
life
,
by
their
godly
education
of
them
,
is
there
an
necessity
of
their
thinking
consequently
they
must
baptize
them
out
of
hand
,
unlesse
there
were
more
command
from
Christ
for
so
sudden
administration
of
that
ordinance
to
them
then
there
is
?
I
trow
not
:
for
a
man
may
look
upon
his
child
as
some
way
priviledged
by
being
his
seed
viz.
as
a
child
of
more
prayers
and
hopes
,
and
future
happinesse
and
advantages
,
and
present
holinesse
too
then
many
others
,
being
ignorantly
conceited
(
as
you
are
)
that
some
infants
in
very
infancy
are
eith●r
really
o●
reputatively
more
holy
then
some
from
that
place
,
viz.
1
Cor.
7.14
.
and
not
think
them
fit
as
yet
to
be
baptized
;
or
else
(
if
he
do
)
yet
not
find
good
ground
in
Scripture
for
that
thought
,
by
beating
the
best
brains
his
head
piece
holds
,
either
about
that
place
,
or
any
other
:
yea
verily
I
my self
,
who
hold
not
that
high
birth
priviledge
of
some
infants
above
others
,
as
you
do
,
who
by
your
mouth
(
I
mean
Mr.
Blake
)
declare
some
by
nature
now
as
of
old
to
be
Children
of
God
,
and
Saints
,
and
some
dogs
and
swine
,
some
holy
i.
e.
in
your
sense
in
Covenant
as
the
Iew
of
old
,
and
some
unclean
i.
e.
in
your
sense
out
of
Covenant
with
God
,
and
sinners
of
the
Gentiles
,
which
distinction
is
now
destroyed
,
much
lesse
that
such
prerogative
of
seed
is
intended
by
the
Apostle
in
that
tex●
,
even
I
my self
I
say
do
look
on
all
infants
as
holy
in
some
sense
(
as
I
have
shewed
before
)
i.
e.
negative
,
as
far
as
meer
innocency
,
and
freedom
from
iniquity
may
denominate
holy
,
not
counting
them
to
be
in
Adam
,
and
so
impure
,
but
recounting
them
in
Christ
,
till
by
actual
sin
,
and
a
wicked
life
they
take
me
off
from
that
account
,
and
on
some
children
also
viz.
those
of
Christian
parents
,
as
having
in
some
sense
a
prerogative
of
seed
,
so
far
as
they
may
be
a
seed
of
prayers
,
more
then
othess
,
and
in
some
sense
too
(
not
yours
)
a
holinesse
above
others
i.
e.
as
they
may
be
sanctified
to
their
parents
,
as
blessings
,
as
every
thing
else
may
be
by
their
prayers
,
whether
good
or
evill
in
it self
(
if
yet
what
is
blest
to
us
may
be
properly
denominated
holy
,
as
every
creature
is
said
to
be
sanctified
to
the
Saint
1
Tim.
4.
)
and
yet
for
my
life
dare
I
not
baptize
any
at
all
:
and
as
for
Tertullian
,
though
he
mistaking
Pauls
meaning
,
holds
such
are
holy
by
a
kind
of
prerogative
of
seed
(
as
Mr.
Marshall
speaks
)
yet
t
is
very
questionable
to
me
,
whether
it
be
that
so
transcendent
kind
of
birth
holiness
,
and
prerogative
you
expound
him
of
,
and
howbeit
Dr.
Holmes
and
Mr.
Marshall
would
fain
fetch
that
father
in
by
force
of
forged
construction
to
witnesse
as
a
God-father
to
their
federal
holinesse
;
yet
I
cannot
easily
believe
by
his
words
,
that
he
hath
respect
to
any
more
then
a
bare
recounting
,
and
reputing
these
to
be
holy
,
in
a
sense
abstract
from
any
reallity
of
their
being
holy
by
natural
birth
,
and
in
their
childhood
as
the
Doctor
vainly
descants
on
Tertullians
phrase
wherein
he
mentions
them
to
be
holy
,
or
till
such
time
as
they
are
holy
indeed
by
that
new
birth
from
above
;
and
Mr.
Marshal
takes
my
part
against
the
Doctor
in
this
too
saying
they
are
in
Tertullians
sense
designati
sanctitatis
i.
e.
as
these
words
are
expounded
by
the
following
,
witnesse
the
Doctor
himself
,
counted
holy
;
but
not
Sancti
i.
e.
not
holy
,
till
they
be
born
of
water
,
and
the
spirit
p.
36.
much
lesse
can
I
ever
believe
that
he
counted
them
holy
and
priviledged
above
others
so
far
,
as
thereupon
to
assert
them
,
or
so
much
as
to
allow
them
to
be
baptized
,
for
that
s
an
utter
in
consequence
of
your
own
from
Pauls
text
1
Cor.
7.14
.
and
from
Tertullians
text
to
,
who
though
he
take
Pauls
speech
of
such
childrens
holinesse
a
little
the
wrong
way
,
yet
wrests
them
not
so
far
out
of
the
way
to
the
proof
of
such
a
popish
practise
as
you
do
,
yea
there
is
not
a
little
in
Tertullians
testimony
you
so
talk
of
,
that
tends
at
all
to
testifie
the
truth
of
infant
baptism
;
indeed
had
the
Epithet
given
by
Tertullian
fidelium
filiis
been
so
as
that
instead
of
that
phrase
,
wherein
he
saies
they
ought
to
be
designati
sanctitatis
et
salutis
i.
e.
reputatively
holy
and
happy
ones
,
he
had
said
they
should
be
signati
sanctitatis
,
&
salutis
i.
e.
signed
,
in
your
own
phrase
,
sealed
ones
of
holinesse
and
happinesse
,
there
had
been
some
hint
towards
baptism
,
but
as
t
is
there
is
none
at
all
of
such
a
matter
.
The
Dr.
draws
neck
and
heels
together
to
make
Tertullian
speak
to
his
mind
,
but
t
will
appear
he
was
of
another
mind
then
he
,
as
to
the
baptism
of
any
infants
when
all
is
done
.
for
saith
he
Babist
.
Tertullian
shews
childrens
capacity
of
grace
and
salvation
.
Baptist.
And
what
then
?
yea
what
if
we
grant
you
that
they
are
capable
of
salvation
,
yea
the
Scripture
asserts
it
,
and
we
do
not
deny
it
,
therefore
you
need
not
trouble
Tertullian
for
this
testimony
,
but
what
follows
upon
it
?
what
then
?
Babist
.
What
then
?
why
consequently
they
are
capable
of
the
seal
,
for
the
deeds
,
and
their
seales
follow
the
right
of
the
inheritance
.
Baptist.
This
is
your
inference
Mr.
Dr.
from
which
inference
of
yours
,
now
we
talk
of
inferring
,
I
le
infer
two
things
by
way
of
quaere
,
and
so
let
it
passe
viz.
First
,
if
the
seales
in
plurali
,
marke
your
words
therefore
both
at
least
,
yet
both
are
but
signs
neither
in
true
locution
,
must
both
follow
the
right
of
the
inheritance
of
which
children
are
in
capacity
as
well
as
men
,
then
to
fill
you
with
your
own
phrase
,
why
is
not
one
seal
of
the
same
inheritance
,
of
the
same
salvation
given
to
infants
by
you
,
as
well
as
the
other
?
i.
e.
the
supper
as
well
as
baptism
?
Secondly
,
if
these
in
plurali
,
or
if
no
more
then
baptism
be
to
be
given
to
children
consequently
upon
no
more
then
capacity
o●
salvation
,
the
capacities
of
infants
being
equal
,
and
they
quoad
nos
all
alike
capable
to
enjoy
it
,
if
God
,
who
is
neither
bound
nor
barred
,
please
to
bestow
salvation
,
why
are
not
both
these
,
or
at
least
that
one
sign
of
baptism
,
which
you
give
to
some
infants
,
given
by
you
to
all
infants
as
well
as
some
?
i.
e.
to
ungodly
mens
children
as
well
as
to
those
of
godly
parents
?
the
Dr.
strives
with
all
his
strength
and
straines
one
point
more
yet
to
strain
Tertullians
testimony
to
his
turn
,
yet
will
it
not
do
in
any
wise
.
Babist
.
Tertullian
in
that
text
mentions
not
onely
childrens
being
holy
,
but
he
mentions
also
that
place
Iohn
3.4
.
in
relation
to
children
,
except
a
man
be
born
again
of
water
and
of
the
spirit
&c.
from
which
we
may
perceive
that
Tertullian
grounds
infants
baptism
upon
Scripture
.
Baptist.
To
which
first
supposing
that
by
that
birth
of
water
,
and
the
spirit
is
meant
nothing
but
baptism
in
that
place
of
Tertullian
,
we
are
yet
upon
,
I
reply
.
Secondly
,
thus
viz.
appealing
to
the
Drs
own
conscience
,
and
Mr.
Marshals
also
,
whether
he
speak
that
very
clause
of
Scripture
in
that
very
place
of
his
we
are
now
upon
to
that
very
intent
,
as
to
ground
infant
baptism
upon
it
,
or
whether
if
it
be
read
with
a
right
and
true
Emphasis
,
and
reference
,
it
doth
not
of
the
two
rather
suppose
it
was
not
to
be
in
infancy
?
for
having
(
as
Mr.
Marshal
understands
)
confessed
so
far
of
infants
of
the
faithful
,
that
they
are
designati
sanctitatis
,
et
salutis
i.
e.
to
be
held
in
the
mean
time
(
to
wit
)
in
childhood
,
and
before
baptism
,
as
holy
and
happy
reputatively
only
,
yet
he
saies
that
none
of
all
them
are
sancti
i.
e.
holy
indeed
(
for
that
we
see
is
Tertullians
sense
of
the
word
enter
into
the
kingdom
)
unlesse
they
be
born
of
water
and
the
spirit
,
that
is
(
as
I
conceive
)
till
they
be
converted
and
baptized
,
which
thing
that
it
is
at
all
to
the
infants
of
the
faithful
in
their
minority
he
saith
not
at
all
here
,
nor
any
thing
like
it
,
but
elsewhere
,
mentioning
the
same
Scripture
Iohn
3.5
.
as
he
puts
the
water
and
the
spirit
together
,
so
both
before
and
behind
it
,
he
puts
teaching
and
dipping
,
faith
and
baptism
as
things
that
by
the
law
of
dipping
are
imposed
as
of
necessity
to
go
together
,
saying
he
hath
bound
f●ith
to
the
necessity
of
baptism
,
therefore
all
believers
(
speaking
of
none
else
)
were
baptized
,
and
then
Paul
when
he
believed
was
baptized
,
in
his
book
de
baptismo
advers.
Quintil.
Editio
de
la
,
cerda
.
vol.
2.
p.
153.
ibid.
c.
13.
as
Mr.
Blackwood
quotes
him
in
his
storm
of
Antichrist
p.
28
29.
so
that
in
the
quotation
were
are
yet
upon
the
Antithesis
lies
thus
in
my
conscience
as
I
read
him
viz.
infants
of
the
faithful
in
their
infancy
may
be
reputatively
holy
,
but
not
really
holy
,
none
being
really
holy
till
such
time
as
they
be
born
of
water
and
the
spirit
,
which
was
not
in
infancy
in
Tertullians
apprehension
,
as
it
seems
to
me
in
that
very
place
which
the
Dr.
and
Mr.
Marshall
make
so
much
of
,
as
the
words
designati
sanctitatis
,
non
sancti
do
shew
,
whereupon
I
perswade
my
self
it
was
that
in
that
other
place
of
his
,
that
I
must
return
to
,
he
uses
disswasion
from
dispensing
,
and
perswasion
to
deferring
baptism
to
all
,
but
specially
to
infants
,
not
of
infidels
onely
,
but
believers
also
,
as
I
shall
shew
clearly
to
Mr.
Marshal
now
,
who
scruples
it
,
and
that
by
such
reasons
as
shall
take
that
rub
and
stumbling
block
of
his
out
of
the
way
(
I
mean
this
last
text
of
Tertullian
of
his
own
and
Dr.
Holmes
his
alleading
)
by
which
they
were
both
gravelled
from
believing
Tertullian
to
be
ours
,
for
indeed
whereas
that
place
he
last
alleadged
did
give
him
supposed
ground
to
scruple
whether
Tertullians
disswasion
from
baptizing
of
infants
were
from
any
,
but
the
infants
of
infidels
,
I
hope
to
shew
him
such
a
necessity
of
understanding
his
disswasion
to
be
from
the
baptism
of
any
infants
whatsoever
,
as
shall
give
him
contrarily
sure
ground
of
belief
,
that
howbeit
Tertullian
would
have
some
infants
higher
accounted
on
then
some
,
yet
he
would
not
from
thence
have
any
baptized
:
to
which
end
I
shall
set
down
Tertullians
disswasions
of
infant
baptism
in
English
,
as
I
find
them
quoted
by
Mr.
Marshall
in
latin
,
who
(
I
observe
)
seldom
Englishes
what
may
make
against
him
p.
34.
of
Mr.
Marshall
against
Mr.
Tombes
,
and
in
p.
122.
of
Dr.
Holmes
in
English
,
and
more
largely
then
by
either
of
them
by
Mr.
Blackwood
in
his
storm
p.
29.
together
with
the
grounds
why
he
would
not
have
little
ones
baptized
,
and
leave
it
to
be
judged
what
little
ones
he
means
.
Tertullians
words
are
these
viz.
According
to
every
ones
condition
,
and
disposition
,
and
age
,
the
delay
of
baptism
is
more
profitable
,
but
especially
concerning
little
children
,
for
what
necessity
is
there
(
if
it
be
not
so
much
a
necessity
)
as
to
have
the
sureties
also
brought
into
danger
?
who
may
both
by
their
own
mortallity
sail
of
fulfilling
their
promises
,
and
by
the
increase
of
an
ill
disposition
be
deceived
.
The
Lord
saith
indeed
forbid
them
not
to
come
unto
me
,
let
them
come
therefore
when
they
grow
up
to
youth
,
&c.
thus
far
Mr.
Marshal
and
the
Dr.
Mr.
Blackwood
writes
further
thus
.
Let
them
come
whilst
they
are
young
,
whilst
wherein
they
come
they
are
taught
,
let
them
become
Christians
when
they
know
Christ
:
—
a
little
further
he
saith
,
shall
it
be
done
more
warily
insecular
things
,
that
to
whom
earthly
substance
is
not
committed
Divine
should
be
committed
?
they
shall
know
to
beg
salvation
,
that
thou
mayst
seem
to
give
it
to
him
that
asketh
it
,
also
in
the
20
chapter
of
the
same
book
he
saith
,
it
behoves
them
that
are
about
to
enter
into
baptism
,
to
pray
with
frequent
prayers
,
fastings
,
kneeling
,
and
watchings
,
and
with
the
confession
of
their
sins
past
,
in
all
these
words
,
is
he
recorded
by
the
three
authors
above
named
,
disswading
from
baptizing
infants
:
now
whereas
Mr.
Marshall
professes
he
stands
much
inclined
to
believe
that
these
little
ones
to
whom
Tertullian
would
have
baptism
delayed
are
to
be
interpreted
of
the
infants
of
infidels
onely
;
and
Dr.
Holmes
helps
him
what
he
can
in
this
,
by
quoting
the
words
of
learned
Iuni●●
upon
the
place
,
who
is
just
of
the
same
opinion
with
Mr.
Marshall
,
yet
lends
him
as
little
reason
towards
it
as
one
can
likely
look
for
from
so
rational
a
man
,
I
shall
immind
them
first
,
that
Vossius
on
the
place
quoted
by
Dr.
Holmes
,
in
one
and
the
same
page
with
Iunius
,
found
no
good
ground
to
evade
the
bang
Tertullian
gives
to
infant
baptism
in
such
a
fashion
,
as
to
say
he
denies
onely
the
baptism
of
infidels
infants
;
how
far
you
will
heed
him
I
know
not
,
but
he
thinks
his
think
thus
,
viz.
not
that
infants
of
the
faithful
are
here
denied
by
Tertullian
,
but
that
nothing
is
denied
by
him
but
onely
the
necessity
of
th●se
infants
baptism
,
when
there
s
n●
danger
of
death
,
because
t
is
said
what
necessity
?
(
if
there
be
no
necessity
)
defend
you
your selves
if
you
will
,
against
that
consent
(
by
silence
)
of
Vossius
to
us
in
this
,
that
t
is
all
infants
to
whom
Tertullian
would
have
baptism
delaied
(
for
that
aff●on●s
your
poor
put
off
)
and
I
le
look
to
Vossius
his
own
put
off
as
well
as
I
can
,
that
he
shall
not
go
clear
away
with
it
,
for
my
own
part
then
allowing
Vossius
his
own
thought
,
I
take
the
like
liberty
to
think
otherwise
,
and
the
boldnesse
to
assert
the
contrary
viz.
That
●ertullian
denies
more
then
a
necessity
of
infant
baptism
,
yea
he
denies
any
conveniency
or
lawfullnesse
of
the
thing
also
,
especially
in
the
testimony
cited
by
Mr.
Blackwood
,
which
the
Dr.
and
Mr.
Marshal
durst
not
mention
,
and
clearly
enough
in
those
cited
by
themselvs
,
for
if
it
behoves
them
that
are
baptized
to
pray
,
confesse
sin
&c.
which
no
infant
can
do
,
then
it
behoves
us
not
to
baptize
them
,
and
if
it
bring
sureties
into
danger
then
t
is
not
convenient
nor
expedient
,
as
well
as
not
necessary
,
and
if
it
be
more
profitable
to
delay
it
to
infants
,
then
we
are
so
by
duty
bound
to
do
what
s
most
profitable
,
and
edifying
,
that
to
do
otherwise
is
to
do
that
which
is
unlawful
:
moreover
it
being
granted
,
by
Vossius
that
Tertullian
denies
but
so
much
as
the
necessity
of
baptizing
any
infants
,
I
le
prove
thence
a
necessity
not
to
baptize
any
,
for
if
there
be
not
more
or
lesse
a
necessity
of
one
kind
or
other
viz.
vel
praecepti
vel
medii
,
there
s
a
necessity
at
least
of
letting
it
alone
,
for
Christ
commands
no
ordinance
of
his
without
need
,
and
with
such
indifferency
as
destroyes
all
necessity
of
obeying
it
,
and
what
way
or
point
of
worship
was
not
ordained
by
himself
,
is
by
command
from
him
of
such
necessity
to
be
declined
,
that
as
he
who
preaches
it
(
though
an
Angell
from
heaven
)
is
to
be
h●ld
accursed
,
so
he
that
doth
thereafter
shall
have
no
thank
for
his
labor
,
for
in
vain
do
they
worship
him
,
that
either
teach
,
or
take
for
doctrines
the
traditions
of
men
.
Secondly
,
and
further
to
prove
it
,
least
Mr.
Marshal
and
the
Dr.
should
not
grant
Vossius
that
Tertullians
denial
is
of
the
baptism
of
all
infants
,
even
of
believers
as
well
as
infidels
,
I
argue
that
more
plainly
.
First
from
the
universallity
of
the
expression
of
himself
in
his
disswasion
,
which
extends
to
all
manner
of
persons
without
exception
;
for
it
may
be
thought
he
was
somewhat
soiled
with
that
superstition
,
which
was
rife
in
after
ages
viz.
that
baptism
was
best
dispensed
towards
the
end
of
a
mans
life
,
that
he
might
have
a
sign
of
the
forgivnesse
of
all
his
sinnes
at
once
,
whereupon
Tertullian
would
not
have
unmarried
persons
baptized
until
temptation
was
over
,
so
far
was
as
he
from
desiring
such
early
dispensation
of
baptism
as
that
to
infants
,
I
say
his
perswasion
to
delay
it
extends
to
all
manner
of
persons
,
and
therefore
to
the
infants
of
believers
as
well
as
to
other
little
ones
.
Secondly
,
his
indefinit
and
indifferent
expression
of
these
little
ones
concerning
which
he
speaks
,
for
(
saith
he
)
specially
about
little
ones
,
promiscuously
including
all
,
excepting
none
,
as
it
had
bin
necessary
for
him
to
do
if
he
would
be
understood
to
speak
but
of
some
,
and
not
of
others
:
for
if
Mr.
Marshall
should
preach
or
write
his
opinion
against
the
baptism
of
unbelievers
children
onely
▪
retaining
to
himself
his
present
earnestnesse
for
the
baptism
of
other
little
ones
,
and
deliver
himself
downrightly
and
indifinitely
thus
onely
,
in
way
of
dissawsion
viz.
I
would
not
by
any
means
have
little
one
baptized
,
I
find
no
ground
baptizare
parvulos
to
baptize
infants
&c.
so
running
on
and
never
distinguishing
,
so
as
to
say
in
that
sermon
or
speech
,
I
mean
onely
infants
of
infidels
,
I
should
not
take
him
for
so
judicious
a
man
as
I
yet
hold
him
to
be
,
saving
his
holding
so
stiffly
still
for
infant
baptism
.
Thirdly
,
by
the
reason
he
gives
why
he
would
not
have
little
ones
baptized
viz.
least
their
sureties
should
be
in
hazzard
of
non-performance
of
their
words
,
by
reason
of
their
own
death
,
or
their
God
childrens
untowardnesse
,
which
danger
may
come
as
well
by
baptism
of
believers
infants
as
of
others
:
As
whose
Sponsors
,
whether
fathers
or
mothers
,
or
God
fathers
and
God-mothers
may
die
before
they
grow
up
,
or
if
they
live
,
be
frustrated
of
their
ends
by
the
wickednesse
of
these
children
,
or
god-children
also
.
Fourthly
,
in
that
he
speaks
of
such
children
of
whom
the
Lord
said
forbid
them
not
to
come
unto
me
,
which
in
the
Priesthoods
own
sense
at
least
are
believers
children
,
yea
and
them
onely
,
by
which
clause
according
to
you
he
may
seem
to
speak
of
them
onely
,
rather
then
of
infidels
childrens
onely
,
whom
you
your selves
forbid
to
be
brought
to
Christ
at
all
.
Fiftly
,
in
that
he
saies
let
them
become
Christians
when
they
know
Christ
,
belike
then
,
if
your
sense
be
true
,
some
Infants
may
be
warrantably
enough
made
Christians
before
they
know
Christ
,
but
some
infants
again
may
not
at
any
hand
be
made
Christians
till
they
know
Christ
,
which
if
it
were
Tertullians
meaning
,
as
t
is
yours
,
he
might
mean
honestly
in
it
(
as
you
do
)
but
t
is
too
mean
an
opinion
to
keep
touch
with
the
word
,
which
never
knew
any
way
but
one
,
wherein
disciples
and
Christians
were
made
,
i.
e.
of
profest
faith
,
repentance
and
baptism
,
after
they
knew
Christ
by
the
preaching
of
the
Gospel
.
Sixtly
,
in
that
he
saies
we
should
be
more
wary
then
to
commit
Divine
substance
to
them
,
to
whom
earthly
substance
is
not
committed
,
now
we
know
that
earthly
substance
can
be
no
more
wisely
committed
to
infants
of
believers
in
their
non
age
then
to
infants
of
infidels
.
Seventhly
,
by
one
end
why
he
would
have
them
be
capable
to
beg
salvation
first
,
viz.
that
God
may
seem
to
give
it
to
them
that
ask
it
,
which
end
is
destroyed
,
if
baptism
be
dispensed
to
believers
infants
in
infancy
,
for
they
can
no
more
ask
it
then
the
infants
of
u●believers
.
Eightly
,
because
he
saies
it
behoves
them
,
indifinitely
(
meaning
all
them
)
that
enter
into
baptism
to
pray
and
confesse
sin
,
&c.
which
conditions
are
as
exclusive
of
all
infants
as
of
some
,
those
of
believers
being
no
more
capable
to
do
that
then
infants
of
infidels
are
.
Ninethly
,
what
ever
children
he
disswaded
from
the
baptizing
of
here
(
and
so
saith
Mr.
Marshall
and
Mr.
Blake
)
its
most
evident
de
facto
that
they
were
wont
to
be
baptized
then
,
or
else
there
had
been
no
object
of
his
diswasion
,
therefore
if
his
advice
to
delay
to
them
,
were
concerning
infants
of
infidels
,
then
its
evident
that
in
Tertullians
time
t
was
the
custome
to
baptize
infidels
infants
as
well
as
Christians
,
and
so
if
antiquity
of
infant
baptism
were
an
argument
of
its
goodnes
,
it
s
as
good
an
argument
of
the
goodness
of
baptizing
infidels
infants
also
,
which
with
you
is
well-nigh
as
bad
as
the
other
is
good
.
Babist
.
True
de
facto
we
have
evidence
that
the
baptism
of
infidels
infants
then
was
,
but
that
fathers
disswading
from
it
is
an
argument
that
t
was
nought
and
though
crept
in
yet
a
thing
that
was
not
so
from
the
beginning
.
Baptist.
Then
I
hope
,
if
ever
you
come
to
be
perswaded
,
and
it
is
a
wonder
that
none
of
the
reasons
above
be
cogent
,
that
t
was
indeed
from
baptizing
of
any
children
at
all
that
Tertullian
diswaded
,
we
have
an
argument
of
your
own
for
it
that
the
baptism
of
any
mens
infants
is
naught
also
,
and
a
thing
that
was
not
so
from
the
beginning
,
and
so
if
Mr.
Marshall
himself
be
not
by
this
time
sick
of
Tertullian
I
assure
both
him
and
on
all
that
I
am
,
and
of
all
the
Fathers
also
,
with
whom
in
this
controversie
I
would
not
have
meddled
,
but
that
your
Pamphlet
flutters
so
so
with
naming
the
Fathers
;
and
takes
i●●ll
that
testimonies
from
the
Fathers
were
not
taken
on
the
day
of
the
Ashford
disputation
:
I
say
again
I
am
sick
of
them
,
not
so
much
with
fear
at
the
sight
of
any
thing
in
any
of
them
,
that
makes
against
us
,
for
I
find
nothing
that
hath
the
strength
of
a
straw
against
our
way
throughout
them
all
,
even
these
few
Iunior
,
inferior
ones
themselves
,
that
are
most
against
us
,
for
the
Seniors
are
more
fully
on
our
sides
,
and
some
of
the
Iunior
ones
also
,
as
Basil
,
and
Chrisostome
,
both
in
the
fourth
Century
,
whose
words
,
as
Mr
Blakwood
cites
them
p.
28
,
29.
of
his
storm
,
are
thus
viz.
First
he
ought
to
believe
,
and
after
to
be
sealed
with
baptism
,
and
if
any
one
have
not
corrected
the
transgression
of
his
manners
,
and
hath
not
made
vertue
easie
to
himself
,
let
him
not
be
baptized
.
Which
words
are
exclusive
of
infants
,
t
is
not
therefore
any
disadvantage
that
comes
by
them
to
our
cause
,
which
I
am
sick
of
,
But
First
,
with
spending
so
much
time
,
and
searching
so
much
into
their
testimonies
(
as
you
have
compelled
me
to
do
)
that
me
thinks
I
am
out
of
my
element
,
where
I
desire
to
be
,
i.
e.
the
Scriptures
,
whet●er
I
le
return
by
and
by
(
God
willing
)
especially
this
last
testimony
of
Tertullian
,
which
yet
I
could
not
help
unless
I
would
for
want
of
help
betray
the
truth
,
when
I
saw
how
Mr.
Marshal
,
Dr.
Holmes
,
and
others
had
almost
stolen
away
corrupted
and
by
fair
words
enticed
our
old
friend
Tertullian
,
to
serve
on
their
side
,
for
we
would
not
willingly
be
cousined
of
what
is
our
due
:
ye●
least
any
man
should
think
of
me
above
that
he
seeth
me
to
be
,
and
take
me
to
be
a
man
of
much
reading
,
because
I
talk
so
much
of
the
Fathers
,
I
testify
that
I
am
of
little
further
acquaintance
with
these
Fathers
,
for
my
converse
is
mostly
with
Ma●thew
,
Mark
,
Luke
,
Peter
,
Paul
,
Iude
Iames
,
and
Iohn
,
then
this
controversie
hath
brought
me
to
,
which
now
is
so
much
that
though
I
honor
them
,
as
honest
and
good
men
in
their
times
,
as
finding
many
things
of
much
worth
,
and
excellency
in
them
,
yet
for
all
that
I
am
sick
,
Secondly
,
with
seeing
what
abundance
of
absurdities
,
silly
reasons
,
senselesse
anti-scriptural
sentences
,
odd
conce●ts
,
vanities
,
va●ieties
of
error
,
as
well
as
verities
,
uncertainties
whether
some
of
their
books
be
their
own
or
no
,
mistranslations
foisting
of
what
of
their
own
other
men
please
into
their
works
as
Ruffinus
into
Origen
,
falsities
,
flat
contradictions
amongst
themselves
,
and
such
like
are
to
be
found
among
them
,
sufficient
enough
to
cause
all
men
to
trust
no
more
to
their
testimonies
,
then
with
their
own
eyes
they
see
the
same
testifyed
in
the
Scriptures
.
Thirdly
,
I
am
sick
more
yet
to
find
the
whole
Clergy
after
whom
the
whole
world
wonders
,
and
walks
in
error
,
wondring
so
much
after
these
Fathers
,
and
walking
after
them
,
where
they
walk
in
error
,
and
yet
neglecting
to
give
heed
to
them
where
they
speak
the
truth
,
and
which
is
worst
of
all
,
sleighting
the
short
pure
,
and
plain
waies
of
God
,
the
Father
of
all
,
of
Christ
our
Father
,
and
the
first
Fathers
next
and
immediately
under
God
and
Christ
,
Supreme
Governors
of
the
Church
,
and
givers
out
of
the
Gospel
to
the
world
,
I
mean
the
Apostles
,
who
in
my
mind
write
the
way
of
the
Gospel
,
if
men
were
not
willing
to
go
astray
from
it
,
because
it
is
narrow
,
self
denying
,
and
thorny
,
though
more
briefly
yet
more
clearly
to
any
common
capacity
,
then
the
most
voluminous
of
all
the
other
fathers
do
,
for
we
use
all
plaine●s
of
speech
saies
Paul
2
Cor.
3.
Wherefore
Fourthly
,
and
Lastly
I
am
sick
most
of
all
to
consider
,
what
a
stirr
ministers
make
in
their
quotations
of
the
Fathers
,
marching
on
,
and
giving
such
a
broad
side
,
as
they
think
,
with
two
or
three
sentences
ou
of
the
fathers
,
as
if
they
would
bear
all
men
down
before
them
,
that
come
near
them
,
no
higher
read
then
in
the
Scriptures
,
no
better
armed
then
with
the
sword
of
the
spirit
,
the
word
of
God
;
For
this
only
is
dispised
as
much
as
Davids
sling
and
stone
before
Goliah
,
and
this
too
,
though
in
coole
bloud
the
Scripture
is
confessed
by
themselves
to
be
so
instar
omnium
,
that
nothing
is
of
any
force
,
but
what
flowes
from
it
:
for
though
some
Clergy
men
dote
so
far
that
they
believe
the
Fathers
,
no
otherwise
then
they
would
have
the
world
to
believe
themselves
,
i.
e.
because
ipse
dixit
,
yet
some
are
so
wise
as
to
confesse
,
that
how
far
forth
soever
the
Fathers
may
serve
to
prove
to
us
things
de
facto
to
be
done
in
their
several
ages
,
yet
their
testimonyes
de
facto
cannot
prove
any
thing
to
us
to
be
de
jure
at
all
,
whereas
if
it
be
so
,
and
ye
so
it
is
,
I
am
me
thinks
become
a
fool
at
this
time
in
falling
,
before
I
was
aware
,
so
up
to
the
ears
in
contest
about
a
few
testimonies
of
the
fathers
,
as
well
as
I
and
others
heretofote
,
in
counting
so
extraordinarily
on
them
:
wherefore
I
do
henceforth
humbly
conceive
,
and
confess
my self
to
the
people
,
together
with
all
my
fellow
father-fool'd
friends
,
viz.
the
Clergy
of
all
Christendome
,
to
have
been
no
better
then
childish
and
semi-simple
so
far
as
such
high
and
holy
heed
,
and
such
heedlesse
submission
hath
been
given
by
us
to
these
fathers
,
Schoolmen
,
and
other
authors
,
as
hath
occasioned
extreme
seduction
from
the
Scriptures
:
hear
therefore
O
thou
most
miserably
be
wildred
Priesthood
of
the
Nations
,
and
understand
,
for
so
thou
shalt
if
thou
return
from
out
of
that
thick
wood
of
Authors
,
Polemical
Tracts
,
Schoolmen
,
Casuists
,
Tomes
,
Volumes
of
Fathers
,
Councels
,
Commentators
,
Treatises
,
Systemes
of
Theology
,
framed
forms
of
old
and
New
Creeds
,
long
and
short
Catechismes
,
confessions
of
Churches
,
&c.
in
which
thou
hast
wandred
and
lost
thy self
from
the
truth
,
to
the
unfeigned
study
of
that
little
book
of
Scriptures
,
which
alone
,
if
thou
wilt
be
admonished
by
it
,
is
able
to
make
thee
,
and
them
that
hear
thee
wise
enough
unto
salvation
:
Thou
speakest
what
thou
hast
seen
of
thy
fathers
we
speak
what
we
have
seen
of
our
Fathers
:
what
thine
teach
in
their
books
,
we
regard
not
quâ
ipsi
dixerint
,
unless
quâ
dictum
prius
by
our
Fathers
,
if
they
teach
no
other
then
what
our
Fathers
teach
in
theirs
,
it
is
no
more
then
what
thou
,
having
the
same
Scripture
,
the
same
liberty
,
to
search
,
the
same
promise
of
the
same
spirit
to
guide
,
the
same
accesse
to
God
in
prayer
for
it
,
mayest
learn
,
not
at
second
hand
from
them
,
but
at
first
hand
from
thence
,
as
easily
as
themselves
,
but
when
they
go
aside
,
from
that
,
and
thou
with
them
,
and
thine
with
thee
a
venture
,
this
seems
no
other
to
me
then
Ignis
fatuus
with
a
false
flash
going
before
,
and
Ignoramus
fatnus
with
his
false
faith
,
and
a
number
of
ignorants
following
after
.
Thou
tellest
us
of
thy
novel
antiquity
of
Counsels
,
National
,
Oecumenicall
,
of
Churches
Greek
and
Latin
,
of
Fathes
,
Austin
,
Gregory
,
&c.
and
yet
confessest
thy self
that
particular
Churches
have
erred
,
and
may
erre
,
and
if
all
particulars
,
then
why
the
universal
,
which
consists
of
all
particulars
cannot
,
thou
canst
not
prove
,
and
that
generall
councels
,
which
the
School-men
term
the
representative
Church
,
are
sub●ect
to
error
.
and
have
sometimes
decreed
heresie
and
falshood
for
truth
,
thou
confessest
by
Dr.
Featley
p.
17.
of
his
figment
;
And
that
none
of
the
fathers
,
nor
yet
the
joint
consent
of
many
is
a
competent
judge
for
faith
to
hang
upon
,
concerning
the
right
of
things
,
is
confest
by
Mr.
Blake
p.
58.
of
his
to
Mr.
Blackwood
,
and
yet
(
to
go
round
again
)
thou
ventest
thy self
out
of
the
mouthes
of
others
,
as
if
their
verdict
were
enough
to
warrant
,
and
canonize
all
that
for
verity
that
is
vented
by
them
.
Tell
us
therefore
no
more
(
as
Dr.
Featley
doth
)
of
Gregory
nor
yet
of
Gregory
the
great
,
whose
testimonies
if
they
were
for
thee
(
but
now
I
think
on
t
they
are
not
,
for
in
the
place
cited
by
Dr.
Featley
himself
,
in
the
very
forehead
of
his
book
in
the
next
page
of
all
before
the
fi●st
,
t
is
evident
that
Greg.
Nazianzen
was
for
infants
baptism
but
in
case
of
danger
onely
i.
e.
if
they
were
likely
to
die
in
infancy
,
otherwise
saith
he
(
for
so
Mr.
Den
cites
Gregories
words
more
fully
)
in
the
place
which
the
Doctor
docks
.
and
custs
off
in
the
midst
p.
49.
of
his
answer
to
Dr.
Featley
,
otherwise
let
them
stay
still
they
be
capable
to
hear
and
to
answer
,
and
no
more
to
your
purpose
speaks
Pope
Gregory
the
great
,
whose
words
are
cited
out
of
Mr.
Fox
by
Mr.
Cornwell
,
and
out
of
Mr.
Cornwell
by
Dr.
Featley
p.
63.64
.
in
way
of
resolution
to
Austin
the
monk
are
no
other
then
the
same
viz.
that
in
case
of
necessity
infants
might
be
baptized
as
soon
as
they
were
born
)
yet
were
their
testimonies
any
more
for
thee
,
then
they
are
against
thee
they
could
make
nothing
for
thee
,
as
to
evince
the
equity
of
thy
cause
.
As
for
our
way
of
baptism
,
if
it
were
our
way
onely
,
we
trust
we
should
be
against
it
our selves
,
but
sith
it
is
the
onely
way
of
that
word
,
by
which
all
works
must
be
tried
,
and
all
persons
judged
,
whose
authority
alone
being
absolutely
divine
,
if
it
were
of
any
esteem
with
the
adversaries
thereof
,
were
enough
to
silence
their
disputes
against
it
,
it
will
stand
though
never
so
many
Councels
and
things
which
thou
callest
Churches
,
and
a
1000
Gregories
were
against
it
.
By
this
time
you
may
see
O
ye
Ashford
Synodians
!
how
little
ground
you
would
have
gotten
by
it
if
the
Authorities
of
the
Church
of
God
from
the
beginning
,
and
the
fathers
of
both
that
and
after
ages
had
been
used
by
you
,
to
the
advantage
of
your
disputation
,
when
as
not
onely
the
primitive
fathers
of
all
i.
e.
the
Apostles
,
and
the
Church
in
their
daies
,
whose
authorities
you
rebell
against
,
are
wholly
against
you
,
but
also
the
prime
of
those
postern
fathers
,
and
the
Church
in
their
daies
,
whose
authoritie
you
so
stand
upon
,
are
nothing
for
you
.
But
if
by
fathers
and
Chutch
you
should
chance
to
mean
either
the
universall
CCClergy
,
and
their
CCChristendom
,
or
the
Christned
Emperors
,
Kings
,
and
civil
governours
,
that
have
thrown
down
their
crowns
to
the
Clergy
,
and
according
to
the
CCClergies
cruel
sense
and
wicked
will
,
have
been
hitherto
nursing
fathers
,
to
the
Christen
Nations
,
which
they
have
reigned
over
,
both
of
which
the
Clergy
hath
reigned
ore
and
nursed
,
alias
nusled
in
ignorance
to
this
day
Rev.
17.
then
indeed
(
as
Caiaphas
did
in
an
another
case
)
you
speak
truer
then
you
are
aware
of
,
for
their
authority
alone
(
I
mean
so
far
forth
as
it
hath
acted
it self
in
a
way
of
meer
might
besides
right●
if
it
were
of
any
esteem
with
such
as
chuse
to
obey
God
rather
then
man
,
were
enough
to
silence
all
disputes
against
infant-baptism
indeed
,
at
least
to
lay
the
itch
,
and
quench
the
heat
of
them
,
when
not
onely
the
Popes
paternal
precepts
,
and
decretals
in
the
latin
Church
,
(
witnesse
that
of
Innocentius
the
third
,
who
Decret.
Greg.
l.
3.
(
as
cited
by
Mr.
Cornwel
)
enacted
that
the
baptism
of
infants
should
succeed
circumcision
)
but
also
the
imperial
lawes
and
constitutions
.
as
well
as
Synodicall
cannons
,
required
infant
baptism
in
the
Greek
Church
,
and
that
so
strictly
too
(
as
Mr.
Marshall
himself
alledges
out
of
Photius
p.
33.34
.
to
Mr.
Tombes
)
that
whatsoever
baptized
persons
would
not
bring
their
children
and
wiues
too
(
that
's
more
whereby
you
may
note
the
goodnesse
of
those
rimes
and
Churches
when
a
baptizd
husband
was
forct
to
bring
his
wife
as
well
as
his
seed
to
baptism
)
should
be
punished
,
and
who
ever
denied
baptism
to
a
new
born
infant
should
be
Anathematized
,
or
cursed
with
a
most
bitter
curse
:
when
also
(
as
Dr.
Featley
boasts
out
of
Gastius
p.
68.
of
his
book
)
At
Zurick
after
many
disputations
between
Zwinglius
,
and
the
gainsayers
of
infant
baptism
,
the
Senate
made
an
act
that
if
any
presumed
to
rebaptize
(
aliàs
baptized
such
as
were
falsely
supposed
to
be
baptized
before
)
should
be
drowned
;
and
at
Vienna
many
,
meerly
for
baptizing
such
,
were
so
tied
together
in
chaines
,
that
one
drew
the
other
after
him
into
the
river
,
wherein
they
were
all
suffocated
:
and
at
Ropolstein
,
the
Lords
of
that
place
decreed
,
that
such
should
be
burnt
with
an
hot
Iron
▪
and
bear
the
base
brands
of
those
Lords
in
whose
lands
they
had
sinned
,
and
p.
182.
out
of
Pontan
.
Catolog
.
Through
Germany
,
Alsatia
and
Swedland
many
1000
s
of
this
sect
,
who
defiled
their
first
baptism
(
i.
e.
their
no
baptism
)
by
a
second
,
(
a
true
one
)
were
baptized
the
third
time
with
their
own
blood
,
i.
e.
miserably
tortured
(
as
some
have
bin
in
England
also
both
old
and
new
)
yea
massacred
,
and
murdered
by
fire
and
fagot
for
this
,
and
other
resistance
of
the
Romish
stream
,
by
racking
,
headings
,
hangings
,
pinching
with
hot
pincers
,
stabbings
,
and
such
like
wayes
whereby
the
self-preserving
common-wealth
of
Clergy
men
,
that
they
might
testifie
their
cause
by
the
Neronean
cruel●y
of
it
,
to
be
of
Christ
,
who
in
the
9th
chapter
of
just
no
where
,
charges
all
his
ministers
to
impower
all
Christian
magistrates
to
imprison
,
spoil
,
torment
,
hang
,
banish
,
burn
,
drown
,
whip
,
fine
,
flea
and
destroy
all
such
,
as
in
foro
hominum
Synodicantium
,
non
Dei
,
deny
his
name
,
have
restored
those
that
have
to
their
offence
been
overtaken
with
the
fault
of
unfeigned
faith
,
and
true
obedience
in
the
spirit
of
meekness
,
in
all
ages
of
their
reign
.
So
that
if
either
fear
,
or
fire
,
or
blood
,
or
water
were
sufficient
,
there
hath
hitherto
wanted
none
of
all
these
to
suffocate
the
disputers
,
to
lay
the
itch
and
quench
the
heat
of
disputes
against
infant
baptism
:
but
as
the
hast
of
these
times
wherein
God
begins
to
find
the
magistrates
othor
work
viz.
to
curb
the
Christian
cruelty
of
that
whore
,
that
hath
thus
rid
them
into
rigor
against
the
Saints
,
doth
forbid
the
the
ministers
to
be
so
throughly
provided
with
them
as
heretofore
,
so
modesty
doth
to
use
those
knocking
arguments
now
in
these
times
of
Orthodozism
,
where
in
both
the
Clergy
,
and
their
bloody
tenet
of
persecution
for
cause
of
conscience
,
are
discovered
dayly
in
their
colours
.
How
little
then
the
Authorities
of
fathers
and
Churches
,
in
case
we
grant
them
to
come
in
thereunto
,
can
contribute
to
your
assistance
is
apparent
,
and
now
that
those
modern
authors
you
promise
your
Reader
such
through
furniture
from
viz.
Calvin
,
Vrsin
,
and
Featley
upon
this
subject
,
and
also
such
others
,
as
(
though
you
name
them
not
here
yet
)
have
improved
themselves
more
singularly
on
that
single
subject
,
then
any
of
these
have
done
,
as
little
help
you
,
if
they
be
well
heeded
,
I
come
now
in
the
fourth
place
to
discover
.
And
first
,
as
for
your
worthy
Dr.
Featley
,
he
is
so
worthily
defeated
and
disarmed
of
all
his
Artillery
by
Mr.
Denn
,
that
it
were
but
to
attempt
the
stripping
of
a
naked
,
and
encountring
of
a
wounded
man
,
to
meddle
much
more
with
his
arguments
,
which
are
all
sufficiently
secured
,
and
disabled
from
doing
much
mischief
ro
the
true
baptism
;
onely
for
his
high
charges
of
the
Anabaptists
(
as
he
calls
them
)
as
a
bloudy
,
illiterate
,
lascivious
,
lying
,
sacrilegious
fact
,
whether
they
may
not
more
easily
be
made
good
against
the
Clergy
in
general
,
then
against
the
generallity
of
them
he
calls
so
,
may
possibly
be
examined
hereaf●er
.
And
as
for
Calvin
and
Vrsin
,
t
is
true
they
are
both
against
us
in
the
maine
,
but
in
some
things
so
flatly
against
you
in
the
mean
,
that
you
have
as
little
cause
to
brag
of
their
assistance
of
you
,
as
the
Kirk
of
Scotland
had
to
blesse
themselves
in
the
help
of
their
King
and
his
party
,
who
though
they
were
all
against
England
yet
were
so
eager
against
each
other
,
that
they
rather
weakned
each
others
forces
,
for
thus
do
you
Ashford
arguers
for
infant-baptism
,
and
those
two
Champions
you
seem
to
crack
of
,
as
propugnators
with
you
of
the
same
,
who
are
such
strenuous
impugnators
of
their
opinions
,
asseverations
and
principles
about
the
point
,
as
to
debillit●te
and
raze
them
down
as
impious
,
and
impedimental
imbecillities
:
for
they
cry
out
(
as
I
have
shewed
more
at
large
above
)
Christus
non
adimit
salutem
its
quibus
adimitur
baptismus
:
quantum
damni
invexerit
dogma
illud
&c.
Christ
doth
not
deny
salvation
to
them
to
whom
baptism
is
denied
,
what
mischief
that
opinion
brings
that
baptism
is
necessary
to
salvation
few
consider
,
and
the
opinion
that
they
are
damned
who
are
not
baptized
,
makes
as
if
the
grace
of
God
were
lesse
to
us
then
to
the
Iews
&c.
and
there
seems
no
small
injury
to
be
done
to
the
covenant
of
God
not
to
rest
in
this
principle
,
that
infants
are
not
excluded
from
the
kingdom
of
heaven
,
who
depart
out
of
this
life
without
baptism
,
and
more
of
this
sort
;
so
that
instead
of
being
strengthned
in
your
last
arguments
at
least
,
wherein
you
assert
that
denying
baptism
to
little
infants
destroyes
the
very
hope
of
their
salvation
,
which
is
as
much
as
to
say
,
Baptismum
esse
de
necessitate
salutis
,
and
perditos
esse
omnes
quibus
aqua
tingi
non
contingit
&c.
that
baptism
of
infants
is
so
necessary
to
their
salvation
,
that
parents
can
have
no
hope
of
their
salvation
if
it
be
denied
them
,
and
that
injury
is
done
to
the
Covenant
of
God
,
and
that
the
Gospel
is
worse
then
the
law
if
infants
be
not
bap●ized
,
instead
I
say
of
being
strengthned
by
these
m●ns
testimonies
you
turn
us
off
to
,
contrary
wise
you
are
rather
spoiled
,
and
stark
strip●
of
a
moity
of
that
argumenrative
furniture
,
whereby
you
strive
to
stiffen
your selves
,
and
others
against
the
truth
,
even
of
no
lesse
then
one
or
two
of
those
three
principal
pillars
,
wherewith
you
under
pin
your
false
practise
,
and
fortifie
it
from
falling
flat
unto
the
ground
.
As
for
the
other
men
,
that
together
with
your selves
are
up
in
armes
in
this
age
for
infant-baptism
,
so
odiously
are
some
of
them
at
odds
with
you
,
and
among
themselves
,
as
also
some
of
you
are
with
them
,
and
among
your selves
,
that
it
s
well
nigh
enough
to
render
a
wise
man
mad
,
at
least
a
doubting
man
more
distracted
then
resolved
,
to
hear
,
read
,
and
see
the
wonderful
jars
,
that
are
among
modern
Divines
,
as
touching
the
various
opinions
,
ends
,
grounds
and
principles
,
upon
which
they
plead
and
practise
in
this
point
of
infant-baptism
.
For
not
to
speak
here
of
the
jarrs
,
which
the
baptism
of
persons
in
infancy
,
occasions
necessarily
between
the
preachers
assertions
of
baptisms
nature
,
use
,
offices
,
ends
,
and
the
peoples
practicals
,
and
infants
capacities
,
not
one
of
which
in
infancy
appears
to
the
preachers
to
have
any
of
those
things
,
which
they
say
baptism
signs
,
seals
,
and
is
used
for
viz
regeneration
,
real
union
with
Christ
by
faith
,
and
incorporation
into
him
,
participation
of
his
spirit
,
and
confirmation
of
their
faith
by
it
&c.
nor
one
of
many
,
when
they
grow
up
to
years
neither
,
the
most
of
them
whom
they
so
incorporate
into
Christ
,
and
signifie
to
the
world
(
by
baptism
)
that
they
are
without
doubt
so
accepted
,
and
eternally
beloved
of
Christ
,
proving
wicked
,
and
rejected
of
him
as
much
as
those
,
who
remain
unbaptized
till
they
are
at
age
,
of
which
jars
Mr.
Blackwood
speaks
plainly
p.
17.18.19
.
of
his
storm
▪
to
which
as
little
or
nothing
to
the
purpose
as
Mr.
Blake
replies
,
p.
41.42
.
yet
he
is
answe●ed
again
in
Mr.
Blackwood●
rejoinder
p.
30.
Nor
yet
to
speak
of
the
jarrs
that
are
between
the
grounds
upon
which
our
modern
Dieines
plead
infant
baptism
,
and
those
of
the
antient
fathers
,
as
Cyprian
and
such
others
viz.
his
66.
Bishops
,
which
are
so
silly
and
ridiculously
superstitious
,
that
I
am
perswaded
our
Divines
who
live
in
these
dayes
wherein
truth
is
comming
from
under
those
clouds
,
which
then
it
was
comming
under
,
are
ashamed
of
them
,
and
therefore
invent
what
new
ones
they
can
,
and
let
them
alone
,
thus
mangling
the
Fathers
,
and
quartering
to
their
own
use
what
they
please
out
of
them
,
and
even
deifying
some
,
whilest
they
defy
others
of
their
sayings
,
receiving
their
words
,
and
witnesse
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
infant-baptism
ought
to
be
,
as
right
and
rare
,
rejecting
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
reasons
why
it
should
be
,
as
unsound
,
too
rank
,
stark
nought
,
refuse
,
and
rotten
;
but
not
to
meddle
(
I
say
)
with
these
discords
here
,
my
intent
is
rather
(
have
patience
with
me
whilst
I
do
it
;
but
do
it
I
must
,
whether
you
take
it
patiently
or
no
)
to
discover
the
deep
discord
that
is
between
you
modern
Divines
among
your selves
,
which
till
you
are
better
agreed
will
make
you
uncapable
of
ever
subecting
others
again
unto
your
dictates
in
infants
baptism
.
Babist
.
Is
it
not
a
marvel
that
so
many
eminent
Divines
,
industrious
in
the
study
of
this
Argument
,
should
so
unanimously
jar
with
their
own
principles
,
and
not
be
able
to
discern
it
,
but
all
those
many
must
leave
it
to
you
to
discover
it
?
Baptist.
So
saies
Mr.
Blake
indeed
p.
41.
of
his
repulse
in
a
lusory
way
to
Mr.
Blackwood
,
to
whom
I
seriously
reply
,
yea
t
is
a
mighty
marvel
indeed
,
to
see
such
an
heap
of
witnesses
concur
so
well
together
by
the
years
(
as
all
your
famous
Oxthodoxists
do
,
in
their
doctrine
about
infant
baptism
,
some
teaching
one
thing
,
others
clean
contradictory
to
that
,
and
yet
all
remaining
orthodox
still
for
all
this
.
Really
Sirs
such
a
shamefull
conjunglement
is
to
be
found
in
your
positions
about
the
grounds
you
profess
to
go
upon
in
this
point
,
as
will
in
time
though
now
you
will
not
see
it
,
make
you
all
amazed
one
at
another
,
that
ever
such
a
marvellous
work
and
wonder
,
should
fall
out
among
you
,
as
in
the
just
judgement
of
God
for
your
teaching
his
fear
after
mens
precepts
,
there
doth
at
this
day
,
viz:
such
a
hiding
of
understanding
from
the
prudent
that
even
the
princes
of
Zoan
should
be
befooled
,
confounded
,
contradicted
by
none
more
then
themselves
,
and
yet
not
take
notice
of
it
.
Sirs
you
had
need
to
Synodize
one
year
more
,
and
to
Catechise
one
another
into
a
little
more
Concordance
about
your
principles
before
you
Catechetically
impose
that
practise
upon
whole
nations
,
unless
your
grounds
were
more
agreeable
then
they
are
with
both
the
word
and
each
other
;
for
some
of
you
preach
up
that
your
practise
,
and
plead
it
with
all
your
might
from
1
Cor.
7.14
.
taking
the
word
ho●y
there
as
it
stands
in
Deut.
7
.
6-14.2-26.19
.
and
other
places
,
where
it
is
most
evident
that
it
signifies
a
people
consecrated
to
God
in
the
same
way
,
as
the
Priests
Temple
,
Altar
,
Sacrifices
,
and
all
things
then
under
the
law
were
,
and
now
nothing
at
all
is
,
and
yet
I
have
known
some
of
you
again
,
that
have
acknowledged
the
words
sanctifyed
and
holy
in
1
Cor.
7.14
.
cannot
be
taken
in
any
such
sense
,
but
in
that
very
sense
wherein
we
take
them
,
yet
supposing
infants-baptism
to
follow
from
other
places
;
Some
of
you
preach
it
up
and
plead
it
with
all
your
might
from
Mark
10.13
.
&c.
as
if
you
did
believe
,
and
would
make
folks
believe
,
that
the
children
that
were
then
brought
to
Christ
were
baptized
either
by
him
or
his
disciples
,
and
truly
if
you
believe
it
not
,
what
is
that
Scripture
then
to
your
purpose
?
nay
it
makes
more
strongly
against
you
for
if
these
very
infants
that
were
brought
to
,
and
blessed
by
Christ
himself
,
to
whom
you
say
he
declared
the
Kingdome
to
belong
,
were
not
baptized
,
your
presumption
is
very
high
,
who
dare
baptize
other
infants
,
of
whom
you
have
no
such
testimony
:
yea
some
of
you
say
that
their
bringing
to
Christ
for
imposition
of
hands
doth
suppose
them
to
have
been
baptized
before
they
came
(
I
wonder
by
whom
)
witnesse
Dr.
Holmes
p.
61.63
.
yet
some
of
you
again
confesse
the
contrary
,
viz.
Mr.
Cotton
p.
9
of
his
grounds
and
ends
,
whom
Dr.
Holmes
so
justifies
,
and
magnifies
,
who
in
confutation
of
him
saies
thus
.
That
it
doth
not
appear
that
the
Fathers
that
brought
these
infants
were
baptized
themselves
,
and
therefore
neither
might
their
children
be
baptized
according
to
rule
.
And
yet
both
Mr.
Cotton
and
his
neighbour
Mr.
Cobbet
also
,
and
even
every
one
else
almost
that
writes
,
or
speaks
as
well
as
you
Ashford
Disputants
,
make
mighty
ado
(
but
nihil
ad
rhombum
)
from
that
place
also
.
Some
of
you
plead
the
sprinkling
of
believers
infants
(
for
none
else
must
be
sprinkled
by
the
Popes
confession
,
only
he
takes
believers
not
in
so
strict
a
sense
as
some
do
)
from
Act.
2.39
.
supposing
that
those
to
whom
Peter
said
the
promise
is
to
you
and
to
your
children
,
were
believers
and
already
in
the
faith
,
even
then
when
he
thus
bespake
them
,
which
if
they
were
t
were
nothing
to
your
matter
,
witness
Mr.
Vahan
of
Smarden
at
the
Dispute
at
Ashford
,
whose
Arguments
being
it
seems
none
of
the
most
material
,
are
excluded
from
your
Account
,
whose
supposition
was
supported
with
a
position
as
false
and
silly
as
it self
,
yet
is
it
a
maxime
with
the
Clergy
that
was
then
blerted
out
from
among
you
,
viz.
that
the
desire
of
grace
is
grace
;
in
refutation
of
which
your
doctrine
,
appeal
was
made
by
your
Respondent
to
the
people
,
whether
the
desire
of
Drink
was
Drink
?
and
whether
because
they
all
desired
to
go
to
heaven
,
therefore
they
were
at
heaven
?
others
again
acknowledge
the
truth
in
this
,
viz.
that
the
men
were
yet
in
unbelief
while
Peter
spake
that
to
them
,
as
Mr.
Cotton
p.
35.
of
his
grounds
,
who
saith
thus
,
when
he
calleth
men
to
believe
,
or
to
repent
he
cometh
to
them
not
as
having
faith
,
and
repentance
,
but
as
wanting
both
,
and
Mr.
Prigg
also
,
who
hasting
into
the
help
of
Mr.
Vahan
at
the
Ashford
disputation
,
happily
more
then
heartily
help
the
Respondent
against
Mr.
Vahan
,
and
him●elf
too
by
his
plain
contradiction
of
the
other
,
and
conjunction
with
the
Respondent
in
that
,
viz.
that
the
men
to
whom
Peter
then
spake
in
presenti
,
the
promise
is
to
you
and
your
children
&c.
were
not
yet
in
the
faith
,
but
the
promise
was
made
to
them
,
as
they
who
yet
did
not
,
should
believe
,
i.
e.
in
futuro
:
for
(
by
your
favour
Gentlemen
)
if
it
be
thus
,
then
it
should
seem
,
and
so
t
was
told
you
then
,
but
you
would
not
hear
it
,
that
the
promise
of
remission
of
sins
,
(
though
it
be
made
good
to
believers
,
and
none
else
,
no
not
to
their
fleshly
seed
(
quâ
tales
)
unless
they
also
believe
,
when
they
come
to
years
,
for
if
they
be
taken
away
in
infancy
,
both
they
and
all
other
infants
,
of
whom
I
find
not
where
God
requires
faith
,
so
dying
may
be
saved
without
it
,
and
are
too
though
it
cross
your
cruel
conceit
of
heathen
infancy
)
this
promise
I
say
was
made
by
Peter
to
unbelievers
,
and
their
children
,
yea
and
is
in
very
deed
to
all
men
in
the
world
,
and
their
children
,
Jewes
or
Gentiles
,
neer
or
far
off
,
whether
,
in
time
or
place
;
yea
to
every
Creature
that
then
was
,
hath
been
since
,
now
is
,
or
ever
shall
be
to
the
worlds
end
is
the
promise
made
Mark
16.15
,
16.
by
Christ
himself
,
who
is
the
purchaser
of
eternal
salvation
for
all
men
,
though
actually
the
eternal
saviour
of
none
of
those
,
to
whom
his
Gospel
is
preached
,
save
only
such
as
obey
him
Heb.
5.9
.
yet
none
of
all
this
warrants
your
sprinkling
believers
infants
onely
in
their
infancy
,
any
more
then
it
warrants
your
sprinkling
of
so
many
hundreds
of
unbelievers
infants
,
as
you
do
still
,
as
striet
as
you
lace
up
baptism
to
believers
infants
onely
in
the
state
of
your
question
;
for
to
say
no
more
then
the
truth
that
s
another
of
your
Hocus
pocus's
,
which
when
your
customers
come
to
find
out
,
they
will
be
ashamd
of
you
&
you
of
your
selves
if
you
be
not
past
it
,
you
I
say
,
yea
specially
you
of
the
strict
Presbytery
,
who
cry
out
upon
your
parish
people
as
for
the
most
part
profane
,
and
ignorant
,
impenitent
,
and
unbelieving
,
&
in
such
a
wretched
condition
that
except
they
b●
converted
they
will
perish
,
nor
dare
you
admit
them
to
the
Supper
least
they
eat
and
drink
their
own
damnation
,
and
yet
their
children
are
the
seed
of
believers
with
you
still
,
to
whom
belong
the
promises
,
and
right
to
the
seals
for
their
sakes
.
Yea
(
O
ye
several
parishes
where
these
men
preach
,
not
in
the
city
only
,
but
in
the
Countreys
of
Kent
,
Sussex
,
and
other
places
)
let
me
Apostrophize
a
little
to
you
,
least
your
Clergy
should
not
heed
it
,
if
I
speak
onely
to
them
,
have
you
not
heard
your
teachers
thundring
you
as
Malignants
,
for
the
most
part
,
threatning
you
to
come
in
and
to
be
reconciled
to
God
,
as
those
that
are
yet
enemies
to
him
,
and
his
people
,
(
meaning
those
few
that
are
better
friends
to
them
then
the
major
part
of
you
are
)
calling
to
you
as
crucifiers
of
Christ
,
and
preaching
Peters
doctrine
Act.
2.
by
the
halves
,
saying
repent
,
repent
?
for
howbeit
they
should
say
somewhat
more
to
such
sinners
as
you
seem
to
be
in
their
eyes
,
viz.
repent
and
be
baptized
●very
one
of
you
in
the
name
of
Christ
for
remission
of
sins
;
yet
they
put
themselves
out
of
all
capacity
of
preaching
,
and
you
of
practising
thus
,
whilest
they
make
you
believe
you
are
aforehand
in
the
business
of
baptism
,
because
of
something
like
,
or
rather
very
unlike
it
,
which
was
dispensed
to
you
in
infancy
called
sprinkling
,
which
they
have
sprinkled
into
the
name
of
baptism
:
yea
have
not
some
of
them
,
kept
the
Lords
Supper
wholly
from
you
all
,
for
as
many
years
together
as
they
have
lived
among
you
,
and
the
rest
kept
back
many
hundreds
of
you
as
wicked
,
and
unworthy
from
that
ordinance
,
communicating
in
it
with
two
or
three
score
,
upon
such
like
pretence
of
Scripture
,
viz.
what
communion
,
what
part
hath
light
with
darknsss
,
Christ
with
Belial
,
the
Temple
of
God
and
Idolators
,
believers
and
infidells
?
for
what
else
can
they
pretend
?
for
if
you
were
all
believers
,
and
all
walking
in
the
light
as
God
is
in
the
light
,
ye
might
have
fellowship
one
with
another
therin
,
the
blood
of
Christ
his
son
cleansing
you
from
all
sin
;
as
to
the
Supper
therfore
you
are
unbelievers
,
yet
are
you
not
all
,
or
at
least
the
most
of
you
believers
when
you
have
children
to
be
sprinkled
?
you
are
unbelievers
when
your
Minister
is
in
the
Pulpit
and
at
the
Table
,
but
owned
all
as
believers
,
while
he
stands
at
the
Font
or
Bason
,
whose
persons
for
want
of
faith
,
repentance
,
and
better
behavior
they
will
not
admit
to
the
Supper
:
do
you
not
see
how
you
are
nosed
,
and
gulled
and
Priest-ridden
?
whilest
with
them
you
are
ungodly
persons
,
and
yet
godly
parents
;
Church-members
and
belivers
at
one
time
,
and
yet
neither
this
nor
that
at
another
;
one
while
sheep
(
specially
at
washing
and
sharing
time
)
whose
little
ones
are
lambs
,
that
must
be
bosom'd
,
and
brought
to
Christ
,
and
baptized
as
those
to
whom
the
Kingdome
of
heaven
,
and
priviledges
of
it
are
intailed
,
and
belong
by
right
of
generation
,
and
birth
of
Christian
professors
,
and
many
such
good
morrowes
:
another
while
,
viz.
at
next
Communion
,
that
entail
is
cut
off
again
,
you
being
unbelievers
,
and
perhaps
(
to
go
round
again
)
at
next
child
you
have
to
christen
its
tack
on
again
:
so
that
when
they
are
pleased
,
or
rather
profitted
by
that
title
,
you
are
the
flock
of
God
,
purchased
with
his
own
blood
,
over
which
the
holy
Ghost
hath
made
them
overseers
both
to
feed
,
and
feed
on
;
and
when
they
please
to
improve
the
power
and
turn
the
key
of
the
kingdome
upon
you
,
they
shut
in
with
an
hand
ful
of
their
own
leaven
,
as
the
true
Turtle
,
choise
Church
,
spiritual
Sp●use
,
Synagogue
of
Saints
,
and
lock
twenty
to
one
of
you
out
from
feasting
with
them
,
as
a
company
of
Car●ion
Crowes
,
of
Carnal
Christians
,
hateful
hangbyes
,
Servants
of
Satan
,
as
a
heard
of
Wolves
,
and
Goats
,
and
Dogs
and
Swine
.
Again
,
some
of
you
say
Paedobaptism
is
a
tradition
of
the
Church
as
Dr.
Gouge
,
who
used
such
an
assertion
to
Mr.
Barber
,
as
an
Argument
to
him
to
take
the
oath
ex
officio
,
and
therefore
belike
,
being
like
to
offend
his
fellowes
if
he
did
,
he
would
not
at
any
hand
deliver
his
opinion
pro
or
con
in
answer
to
Dr.
Chamberlain
,
whether
the
sprinkling
of
infants
were
of
God
or
man
?
also
Mr.
Daniel
Rogers
who
saith
it
is
as
reverend
a
Tradition
of
the
Church
as
any
,
but
confesses
himself
unconvinced
by
any
demonstration
of
Scripture
for
it
;
others
say
it
is
an
Apostolicall
Tradition
,
and
institution
of
Christ
,
and
among
these
some
say
there
is
neither
expresse
●or
positive
command
or
example
for
it
in
the
New
Testament
,
as
Mr.
Hunton
,
yet
good
consequence
for
all
that
from
the
Old
to
prove
it
Christs
Ordinance
,
yea
&
as
good
from
the
New
as
there
is
for
women
to
eat
the
Supper
,
as
Mr.
Marshall
,
though
the
best
consequence
that
I
●nd
the
wisest
of
you
make
is
to
me
as
far
fetcht
as
Peter
had
the
keyes
given
to
him
,
therefore
the
Pope
may
sell
pardons
for
money
,
and
save
as
many
souls
as
he
pleases
,
and
that
s
a
ground
or
conseqence
as
far
shor●
as
an
improbabillity
,
yea
as
an
impossibility
is
to
a
certainty
,
in
respect
of
that
which
is
for
womens
fellowship
in
the
supper
,
for
there
s
as
much
president
and
precept
too
for
that
,
as
there
is
for
mens
,
it
either
women
may
be
disciples
,
believers
,
and
Church
members
as
t
is
sure
they
may
,
and
were
Act.
1.14.2
41.42.17.12
.
(
though
infants
,
neither
were
nor
can
be
,
till
they
have
learned
)
or
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
of
the
common
gender
1
Cor.
11.28
.
expressing
both
sexes
,
and
as
well
the
woman
as
the
man
,
as
those
gentlemen
know
very
well
it
is
,
that
shroud
themselves
under
so
thin
a
shrub
,
from
the
storm
that
is
now
lighting
on
their
garisons
,
as
Mr.
Calvin
once
did
,
and
Mr.
Mar●h●l
,
and
others
still
do
:
others
not
venturing
the
cause
wherein
the
whole
Clergy
is
so
neerly
concerned
upon
such
a
ticklish
term
,
as
that
of
a
tradition
of
the
Church
stand
to
it
that
there
s
both
precept
and
president
for
it
in
the
Scriptures
seeming
to
yield
,
that
if
at
least
there
be
not
one
of
them
,
we
have
not
warrant
to
meddle
with
it
;
and
of
this
sort
I
have
met
with
many
a
one
,
I
am
sure
with
more
then
one
,
who
when
they
have
in
publique
disputes
bin
but
put
to
assign
and
produce
those
places
where
that
plain
precept
and
president
is
contained
,
they
send
us
to
such
Scriptures
where
unbiassed
men
may
sooner
●ind
the
way
of
a
serpent
upon
a
rock
then
either
institution
or
instance
of
infant
sprinkling
viz.
for
precept
to
the
second
commandement
Exod.
20.
so
Dr.
Channel
at
Petworth
Ian.
1.
1651.
saying
that
the
second
commandement
enjoines
us
to
observe
all
the
institutions
of
God
and
Christ
from
time
to
time
,
but
not
seeing
that
he
was
by
right
to
have
brought
some
other
scripture
first
,
whereby
to
prove
infants
baptism
to
be
one
of
those
institutions
which
was
the
thing
denied
,
and
not
the
other
,
for
we
grant
that
all
Christs
institutions
are
to
b●
obeyed
.
without
putting
any
man
to
carry
us
so
far
back
to
the
second
commandement
to
convince
us
of
it
,
but
we
deny
still
that
its
one
of
Christs
institutions
that
infants
should
be
baptized
a●●
to
Mat.
28.19.20
which
was
assigned
to
me
both
by
Mr.
Reading
at
Fo●●●ton
1650.
and
also
by
Dr.
Channel
at
Petworth
,
out
of
which
I
making
it
appear
by
argument
,
and
by
comparison
of
this
with
the
same
passage
(
as
recorded
in
other
words
Mark
.
16.15.16
.
)
that
those
,
who
are
bid
to
be
baptized
there
,
are
such
as
are
also
commanded
first
to
be
taught
,
preacht
to
&c.
therefore
not
infants
,
these
two
men
,
that
might
both
be
worthily
renowned
(
for
ought
I
know
)
in
respect
of
their
worth
otherwise
,
were
their
parts
improved
as
much
for
,
as
they
are
against
the
truth
in
this
point
,
and
were
it
not
their
hap
to
be
yet
bes●h●old
beside
the
Gospel
,
as
t
is
in
truth
,
replied
both
to
one
&
the
same
purpose
,
but
nothing
to
their
own
viz.
that
when
Christ
saies
go
reach
and
baptize
,
and
he
that
believeth
and
is
baptized
,
in
these
expressions
he
speaks
of
persons
at
years
,
not
of
infants
,
for
such
must
be
taught
first
,
but
that
hinders
not
but
that
infants
may
be
baptized
before
teaching
:
and
this
is
the
very
common
wind
away
of
you
all
,
to
all
whom
(
as
to
them
then
)
so
I
say
now
again
,
if
the
Scriptures
,
and
commands
of
your
own
assigning
do
speak
of
persons
at
age
onely
,
and
there
s
no
mention
at
all
of
children
in
either
of
them
(
for
in
those
words
Dr.
Featley
expresses
all
your
minds
concerning
Mat.
28.
Mark
.
16.
when
brought
by
us
against
infant
baptism
)
where
are
the
Scriptures
that
do
mention
infants
,
so
as
to
institute
their
baptism
?
if
I
should
assert
this
that
Christ
commanded
that
infants
should
eat
at
his
table
,
and
being
put
to
assign
what
Scripture
it
s
commanded
in
,
should
name
1
Cor.
11.28
.
and
when
it
s
argued
against
me
to
the
contrary
,
saying
that
place
permits
them
onely
to
come
,
that
can
examine
themselves
,
as
infants
cannot
,
therefore
t
is
no
command
for
infants
to
come
,
should
answer
thus
viz.
there
s
no
mention
at
all
of
children
in
that
text
,
much
lesse
any
prohibition
of
infants
to
come
,
when
Paul
saies
,
let
a
man
examine
himself
,
he
speaks
of
persons
at
years
onely
,
but
that
hinders
not
why
infants
may
not
come
without
self-examination
,
would
you
not
say
I
were
half
out
of
my
wits
?
yet
thus
do
you
all
almost
(
as
well
concerning
places
of
your
own
assigning
,
as
those
we
bring
viz.
Mat.
28.
Mark
.
16.16
.
Act.
2.
Repent
and
be
baptized
Act.
8.
if
thou
believest
thou
maiest
)
return
thus
viz.
those
phrases
speak
of
adult
ones
,
and
not
of
infants
;
and
so
say
I
of
these
and
every
Scripture
else
that
speaks
of
baptism
,
and
I
trow
where
is
that
place
that
makes
mention
of
any
such
thing
as
the
baptism
of
infants
?
Secondly
,
in
president
of
which
you
send
us
to
the
housholds
,
wherein
your selves
cannot
tell
that
there
was
any
infant
therein
at
all
:
which
is
as
much
as
to
say
and
urge
(
ab
exemplo
)
thus
viz.
t
is
not
certain
by
any
one
instance
thereof
,
that
any
one
infant
was
baptized
in
those
housholds
,
which
are
said
to
be
baptized
in
the
primitive
times
.
Ergo
no
doubt
but
by
the
same
example
infants
ought
to
be
baptized
now
.
Again
,
some
of
you
urge
Mat.
28.
as
the
institution
of
Christ
for
baptizing
men
of
ripe
years
at
least
,
yea
and
infants
also
(
as
Mr.
Marshall
)
some
of
you
again
deny
this
,
saying
that
Mat.
28.
is
not
an
exact
platform
of
Christs
commission
concerning
the
matter
or
subject
of
the
administration
of
baptism
(
as
Dr.
Holms
p.
7.
)
both
which
men
direct
their
different
doctrines
to
Mr.
Tombes
in
order
to
his
direction
:
but
how
shall
that
man
be
resolved
?
which
shall
he
cleave
to
?
whose
words
shall
he
take
,
the
Doctors
or
the
Divines
?
Again
,
some
of
you
say
,
that
semen
carnis
a
fleshly
seed
is
intituled
to
the
promise
,
(
for
even
this
seed
with
you
is
semen
fidei
)
some
of
you
say
semen
sidei
the
spiritual
seed
onely
:
i.
e.
as
many
as
are
of
the
faith
(
and
so
faith
the
Scripture
)
are
blessed
with
faithfull
Abraham
,
but
then
semen
fidei
with
you
is
no
other
but
semen
carnis
the
fleshly
seed
,
and
that
of
such
too
,
as
are
Abrahams
seed
,
not
after
the
flesh
,
nor
after
the
faith
neither
:
thus
you
wander
in
a
wood
,
and
trace
too
and
fro
in
a
thicket
,
moap
up
and
down
in
a
myst
,
are
rapt
up
in
a
cloud
of
confusion
,
contradiction
and
unanswerablenesse
about
the
proof
of
a
popish
practise
,
dancing
round
,
and
crossing
the
way
one
of
another
ever
and
anon
,
and
yet
ken
it
not
,
nor
consider
how
all
mens
eyes
,
that
are
but
half
open
,
are
half
amazed
at
your
shufles
.
Again
,
some
of
you
pin
your
practise
upon
the
score
of
the
infants
faith
,
and
of
these
again
there
are
several
subdivisions
,
for
some
ground
it
on
seminall
faith
onely
i.
e.
the
habit
,
or
on
infants
having
faith
,
denying
utterly
their
capacity
to
act
it
i.
e.
to
believe
(
as
Mr.
Willcock
and
many
more
.
)
Some
again
deny
that
they
do
build
it
upon
seminall
faith
,
but
say
they
go
upon
more
certain
grounds
as
Mr.
Blake
p.
24.
to
Mr.
Blackwood
,
who
saith
of
faith
in
the
root
,
or
of
this
semniall
faith
,
this
faith
is
not
our
ground
for
infants
baptism
,
being
undiscernable
.
Some
again
upon
their
acting
faith
,
which
they
assert
infants
capable
to
do
(
though
against
their
wills
)
as
well
as
to
have
it
,
as
(
to
the
clear
contradiction
of
themselves
)
Mr.
Willcock
,
and
many
more
do
,
whilst
they
with
him
,
and
he
with
them
speak
of
children
in
this
phrase
viz.
that
they
do
believe
,
and
thus
they
speak
whilest
they
interpret
that
clause
Mat.
18.6
.
i.
e.
these
little
ones
which
believe
in
me
,
of
little
ones
litterally
taken
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
i.
e.
to
believe
expresses
not
the
habit
onely
,
but
the
act
of
faith
,
as
to
know
,
to
read
,
to
teach
,
to
love
,
to
learn
do
sound
out
non
munus
,
non
actum
primum
onely
,
but
actum
secundum
also
.
Some
of
you
again
put
that
practise
upon
score
of
the
parents
faith
,
not
the
childs
,
and
of
these
,
which
are
also
subdivided
,
some
the
faith
of
the
next
parents
onely
,
as
Dr
Holmes
,
who
in
his
to
Mr.
Tombes
p.
216.217
.
saith
thus
,
the
children
are
not
to
be
baptized
whilst
the
next
parents
are
unbelievers
i.
e.
though
the
grand
parents
be
believers
,
and
Mr.
Cotton
also
,
who
p.
87.
of
his
book
stiled
the
way
of
the
Churches
of
New
England
saith
thus
,
God
never
allowed
his
Church
any
warrant
to
receive
into
Covenant
the
children
of
godly
parents
,
who
lived
a
thousand
years
ago
,
nay
rather
the
text
is
plain
that
the
holynesse
of
the
children
d●pendeth
upon
the
faith
of
the
next
immediate
parents
,
or
one
of
them
at
least
,
as
if
the
seed
of
parents
were
not
their
seed
at
two
or
three
generations
off
;
others
the
faith
of
the
remote
parents
,
as
Mr.
Rutherford
Pres.
p.
164
where
he
saith
,
all
infants
born
in
the
visible
Church
,
what
ere
the
wickednesse
of
the
neerest
parents
is
,
are
to
be
received
into
the
Church
by
baptism
:
yea
p.
173
Joshua
had
commandement
of
God
to
give
the
seal
of
the
Covenant
to
their
children
,
who
were
as
openly
wicked
against
the
Lord
,
as
murderers
,
drunkerds
,
swearers
&c.
also
Mr.
Marshall
and
Mr.
Baily
who
commends
Mr.
Cottons
lear●ed
maintenance
of
infants
sprinkling
in
p.
132
,
and
yet
contradicts
him
in
this
thing
,
no
further
off
then
p.
134.
saying
,
although
the
parents
are
wicked
,
(
meaning
the
immediate
parents
)
yet
the
Lords
interest
is
in
the
children
i.
e
,
not
of
the
3
●
and
4
th
but
of
the
1000
th
generation
;
and
by
this
shift
the
Ishma●●●ts
,
the
Edomites
,
the
Turks
are
of
Abraham
,
though
not
of
Isaac
,
and
so
Gods
by
birth
;
yea
we
and
the
whole
world
are
of
Noah
,
though
not
of
Abraham
,
and
so
belike
must
be
baptized
,
and
Mr.
Blake
in
p.
24.
of
his
birth-priviledge
,
who
saith
,
If
the
ground
of
a
childs
admission
to
baptism
be
not
the
faith
of
his
immediate
parents
,
but
the
promise
made
to
Ancestors
in
the
faith
,
whose
seed
is
though
at
a
greater
distance
,
then
the
loose
life
of
an
immediate
parent
can
be
no
bar
to
his
baptism
:
this
is
plain
if
Josia
have
no
right
from
his
father
Ammon
,
yet
he
is
not
shut
out
in
case
he
have
right
from
his
father
David
,
or
his
father
Abraham
,
yea
even
all
the
national
Clergy
(
I
think
)
excepting
your
new
English
,
and
congregationall
men
,
and
lastly
they
themselves
too
,
witnesse
Dr.
Holmes
,
who
p.
11
,
makes
the
remote
father
Abraham
he
,
upon
whose
belief
those
3000
Iewes
in
Acts
2.
were
to
be
baptized
,
a●d
Mr.
Cotton
himself
(
Aliquando
bonus
dormitat
Homerus
)
who
p.
79.
of
his
grounds
&c.
affirms
all
the
seed
(
and
then
surely
the
seed
to
many
generations
as
well
as
the
nearest
)
to
be
holy
by
adoption
,
and
wearies
himself
,
and
his
reader
in
about
20
pages
,
to
prove
remote
Abraham
to
be
the
parent
,
upon
whose
faith
the
Iew
shall
be
taken
in
at
last
viz.
from
p.
79.
to
p.
100.
Some
again
put
the
practise
of
infant
baptism
upon
the
score
of
neither
the
childs
nor
the
fathers
faith
necessarily
,
but
on
the
faith
of
Christian
Sponsors
,
and
of
these
there
s
two
sorts
too
,
considering
Sponsors
as
either
witnesses
,
or
sureties
,
aliâs
Gossips
or
Guardians
:
first
,
some
sprinkle
them
upon
the
witnesses
or
gossips
faith
,
thus
all
that
still
retain
the
old
English
deformation
,
after
which
yet
the
New
English
Christians
that
were
born
here
,
were
Christ●ed
by
the
Priests
,
saying
I
baptize
thee
when
they
did
but
Rantize
,
which
practise
though
the
directory
allow
as
the
ordinary
way
,
yet
the
common
prayer
book
did
not
,
save
in
case
of
necessity
,
which
Priests
,
when
they
should
by
right
baptize
the
sp●nsors
professing
their
faith
and
repentance
from
dead
works
,
and
desires
to
be
baptized
in
that
faith
in
these
words
,
we
forsake
them
all
,
all
this
we
stedfastly
believe
,
that
is
our
desire
,
instead
thereof
take
a
child
,
of
what
parents
it
matters
not
,
out
of
the
midwifes
arms
,
putting
two
or
three
drops
of
water
upon
the
face
of
it
,
and
so
there
s
an
end
of
the
business
:
this
is
that
which
Mr.
Cotton
the
great
Gamaliel
of
New
England
,
though
after
that
fashion
possibly
himself
was
sprinkled
,
is
now
utterly
and
bitterly
against
,
professing
for
himself
and
those
Churches
p.
88.
of
his
way
of
the
Church
of
new
England
,
that
they
know
not
any
ground
at
all
to
allow
a
faithful
man
liberty
to
entitle
another
mans
child
to
baptism
,
upon
the
pretence
of
his
own
promise
to
have
an
eye
to
his
education
,
unlesse
the
child
be
either
born
in
his
house
,
or
resigned
to
him
to
be
brought
up
as
his
own
,
and
then
he
is
confident
,
but
from
no
other
law
then
that
of
circumcision
,
from
which
I
may
be
as
confident
that
males
onely
,
and
that
on
the
eighth
day
,
must
be
baptized
,
it
may
be
done
.
Some
upon
the
faith
of
the
sureties
or
guardians
,
as
Mr.
Cotton
,
who
from
Gen.
17
12.13
.
grants
,
but
very
doubtfully
,
and
therefore
whether
damnably
or
no
let
him
look
to
it
)
so
much
liberty
to
a
Christian
Sponsor
,
i.
e.
Surety
,
that
if
a
stranger
,
or
a
very
wicked
man
should
give
him
his
child
from
his
infancy
,
to
be
brought
up
as
his
own
,
it
may
be
baptized
as
his
own
,
in
confutation
of
which
i
le
quote
no
Author
but
Mr.
Cotton
,
who
in
that
same
88.
page
,
where
he
speaks
this
;
but
two
or
three
lines
above
it
saies
thus
,
The
Covenant
is
not
intailed
to
Sureties
,
i.
e.
to
such
for
whom
they
undertake
,
but
this
is
the
utmost
bounds
of
liberty
Mr.
Cotton
saies
he
can
give
,
and
I
wonder
who
gave
him
power
to
give
so
much
in
this
case
,
he
allowes
a
little
bit
and
no
more
,
because
he
is
not
sure
he
may
allow
that
,
but
(
by
his
leave
)
from
that
inch
i
le
take
an
ell
,
for
if
a
wicked
mans
child
may
be
baptized
,
then
it
may
,
and
then
why
not
a
100
as
well
as
one
,
in
the
like
case
?
and
so
at
least
the
promise
is
not
entailed
to
faithful
parents
only
,
and
their
seed
,
yea
his
grant
p.
88.
intailes
baptism
to
the
children
that
have
believing
Guardians
,
as
well
as
to
such
as
have
believing
parents
,
and
so
he
gives
the
question
,
as
stated
concerning
believers
children
only
.
Some
again
put
it
on
the
score
of
neither
the
childs
,
nor
the
parents
,
nor
the
sponsors
faith
,
but
at
least
either
the
fathers
,
or
the
Mothers
membership
in
a
gathered
Church
,
so
as
if
this
be
not
the
parents
,
though
otherwise
never
so
faithful
may
not
have
their
children
baptized
:
thus
the
Churches
in
New
England
,
yea
and
I
think
all
of
this
indifferent
semi-demi-Independent
way
,
both
in
Old
England
,
and
New
,
and
elsewhere
,
witness
Mr.
Best
Churches
plea
p.
60
,
61.
who
saith
thus
,
A
man
must
not
only
be
a
Christian
,
and
by
profession
,
within
the
covenant
only
,
but
also
a
member
of
some
visible
Church
,
and
particular
congregation
●re
his
child
be
baptized
.
For
which
Mr.
Rutherford
rounds
him
about
again
,
and
takes
him
to
do
,
p.
174.175
▪
of
his
Presb.
and
flatly
contradicts
him
thus
,
saying
,
Baptism
is
a
priviledge
of
the
Church
,
not
of
such
a
particular
Independent
Church
,
and
the
distinction
between
Christian
communion
,
and
Church
communion
in
this
point
is
needless
,
and
fruit●ess
,
for
none
are
to
be
refused
baptism
whose
parents
professe
the
faith
,
&c.
howbeit
not
members
of
a
settled
Church
.
Which
also
contradicts
Mr.
Cobbets
Castle
of
come
down
,
whose
whole
structure
is
settled
upon
that
same
dainty
distinction
of
Church
choice
,
and
true
choice
;
of
this
mind
also
was
my
beloved
friend
Mr.
Charles
Nicolls
,
of
whom
I
have
more
hopes
yet
then
I
have
of
every
one
of
his
own
form
,
that
he
will
fully
own
the
truth
in
time
,
forasmuch
as
he
doth
more
fully
appear
for
it
,
against
that
Truth-destroying
thing
called
Tythes
,
then
those
of
his
way
do
in
other
parts
of
Kent
,
who
either
per
se
,
or
at
least
per
ali●s
take
them
,
not
to
say
rake
and
rack
both
Christs
flocks
.
and
the
parish
flocks
also
for
them
still
:
which
Mr.
Nicolls
preaching
publiquely
at
Dover
in
my
hea●ing
Ian.
1650.
(
whether
he
fetch
his
doctrine
out
of
Mr.
Cobbets
book
yea
or
no
I
cannot
tell
,
in
page
17.
whereof
the
same
is
found
)
declared
himself
to
be
of
Mr.
Cobbets
mind
by
the
delivery
of
this
doctrine
,
viz.
Tha●
an
enchurcht
believers
natural
seed
is
faederally
holy
from
1
Cor.
7.14
.
which
position
I
have
also
since
seen
under
his
hands
,
so
narrow
a
corner
is
the
ease
crouded
into
now
,
that
it
is
not
the
believing
,
but
the
enchurcht
belieuing
parent
,
i
,
e.
who
,
leaving
the
perochiall
posture
,
betakes
himself
to
membership
in
some
seperated
society
,
who
sanctifies
the
unbelieving
parent
and
the
seed
,
else
were
the
children
unclean
,
but
now
are
they
holy
,
i.
e.
from
the
time
of
one
or
both
parents
entering
the
borders
of
a
seperated
society
:
and
so
by
this
means
if
an
old
man
or
woman
that
hath
ten
or
twenty
children
,
the
youngest
whereof
is
no
less
then
twenty
years
old
,
they
all
though
never
so
morally
wicked
,
yet
from
thenceforth
are
faederally
holy
,
but
not
before
,
no
though
their
parents
believed
before
.
Upon
this
Account
the
Churches
in
New
England
deny
their
Nullity
sprinkling
to
infants
of
such
parents
,
as
are
either
not
yet
joined
to
them
,
or
(
for
which
they
are
very
oddly
also
at
odds
among
themselves
)
excommunicate
from
them
:
in
justification
of
which
Gambole
,
Mr.
Cotton
lapps
himself
up
in
such
a
manglement
of
discourse
p.
81.
to
the
88.
as
betokens
,
that
wisdome
is
perishing
from
the
wise
for
mans
tradition
sake
,
which
they
hold
up
against
Christs
institutions
:
yea
he
sticks
not
to
assert
p.
81.
Th●t
the
Apostles
and
Evangelists
gathered
men
whom
they
baptized
,
into
a
visible
church
estate
before
they
baptized
them
,
unless
they
were
church-members
before
they
preached
to
them
.
Which
is
as
if
he
should
say
they
brought
them
first
into
the
visible
Church
,
that
they
might
be
baptized
,
and
then
(
to
go
round
again
)
baptized
them
that
they
might
be
brought
into
the
visible
Church
,
for
unlesse
he
contradict
all
those
thousands
of
Old
England
(
now
becoming
New
,
whilest
New
England
growes
old
)
who
after
sprinkling
still
used
this
phrase
,
viz.
We
receive
this
child
into
the
congregation
of
Christs
flock
,
as
in
the
English
refined
Masse-book
the
Priests
universally
did
,
preaching
baptism
to
be
the
entrance
into
the
visible
Church
,
not
in
word
only
but
in
deed
also
,
by
placing
their
Fonts
at
the
Church
doors
,
unless
I
say
he
be
contrary
to
all
Paedobaptists
,
who
hold
baptism
to
be
the
way
into
the
Church
,
and
not
the
visible
Church
the
way
into
baptism
(
and
then
what
another
cross
whet
doth
he
wipe
them
with
)
we
must
needs
take
Mr.
Cotton
in
that
manner
,
and
yet
to
say
the
truth
the
Clergy
is
cross
eno●gh
to
themselves
in
this
case
,
for
this
is
but
like
that
of
them
that
say
,
believers
infants
are
born
in
the
bosome
or
within
the
pale
of
the
Church
,
and
so
must
be
baptized
,
and
must
be
baptized
,
and
so
enter
within
the
pale
of
the
visible
Church
,
or
else
they
are
out
,
and
in
no
better
condition
than
the
children
of
Turks
and
Pagans
.
What
prety
Gim-cracks
are
here
?
yet
surely
not
much
above
the
tyth
of
those
round
abouts
,
and
contradictions
to
themselves
,
and
one
another
that
are
to
be
found
among
the
Paedorantists
,
should
I
stand
upon
a
full
discovery
of
them
,
but
verily
I
am
weary
to
see
Old
England
,
New
England
,
and
Scotland
all
together
by
the
ears
about
their
infants
sprinkling
,
and
had
rather
if
it
were
possible
gain
them
all
to
be
at
peace
in
that
point
by
laying
down
their
dispensing
it
any
more
to
infants
;
and
pitching
all
upon
the
undoubted
subject
of
true
baptism
i.
e.
a
professed
believer
,
without
which
it
is
impossible
to
reconcile
them
till
they
have
routed
each
other
,
and
stormed
themselves
out
of
their
strongest
garrisons
with
their
own
hands
.
Among
whom
(
and
so
to
make
an
end
)
what
hold
,
and
keep
is
there
likewise
about
the
sprinkling
of
basta●ds
,
may
be
seen
by
Mr.
Cotton
page
88.
of
his
way
,
&c.
Some
and
those
the
best
Divines
holding
the
baptism
of
Bastards
,
but
not
sine
sponsoribus
,
i.
e.
not
without
witnesses
or
sureties
.
Others
holding
it
without
witnesses
(
for
ought
I
find
)
of
which
sort
is
Mr.
Cobbet
,
who
brings
in
Bastards
to
baptism
by
a
certain
fetch
beyond
his
fellowes
,
viz.
the
faederal
interest
of
those
bastard
infants
that
are
born
in
the
Church
,
saying
,
Though
the
parents
faith
do
not
sanctify
such
,
yet
the
force
of
Abrahams
covenant
fetches
them
in
;
which
I
much
marvel
at
sith
the
law
,
or
covenant
of
Circumcision
admitteth
not
such
into
the
Congregation
unto
the
tenth
generation
.
Others
again
denying
that
the
Scripture
warrants
any
such
thing
at
all
;
as
the
admitting
of
Bastards
to
come
by
baptism
into
the
Congregation
,
as
his
neighbour
Mr.
Cotton
,
who
gives
liberty
to
Christian
Sponsors
to
entitle
wicked
mens
children
to
baptism
by
their
undertaking
for
them
,
yet
can
scarce
find
in
his
heart
(
for
ought
I
find
)
to
allow
them
the
like
to
entitle
a
bastard
,
alledging
out
of
Deut.
23.2
.
that
in
the
old
Testament
a
Bastard
was
not
to
enter
into
the
congregation
of
the
Lord
unto
the
10
th
generation
(
and
so
indeed
he
was
not
upon
any
terms
for
ought
I
see
,
whether
the
parents
repentance
or
the
childs
good
behaviour
when
at
years
,
after
once
that
particular
statute
was
delivered
)
yet
takes
upon
him
to
deviate
from
his
old
Testament
Rule
so
far
himself
,
as
to
admit
such
a
one
into
the
congregation
,
and
to
baptism
,
either
when
the
parents
repent
,
notwithstanding
his
bastardy
,
or
when
the
child
professes
better
in
his
own
person
,
p.
87.88
.
By
which
kind
of
often
interfearing
of
so
able
a
man
as
Mr.
Cotton
,
I
perceive
and
therefore
believe
,
believe
and
therefore
speak
it
,
that
the
nearer
men
come
from
Rome
towards
reformation
,
if
they
come
not
to
the
perfection
of
it
according
to
the
word
,
the
more
miserably
a
great
deal
are
they
bewildred
with
any
human
tradition
,
that
is
remaining
among
them
unremoved
,
in
so
much
that
the
Papacy
is
lesse
troubled
with
contradictions
,
quarrels
,
quirks
and
foolish
quiddities
about
their
infants
sprinkling
,
then
Praelacy
,
Praelacy
then
Presbytery
,
Presbytery
then
Independency
:
for
though
they
hold
none
but
believers
,
and
that
all
those
are
to
be
baptized
,
yet
the
Pope
carries
it
clearly
to
all
infants
born
in
his
Christendem
without
streining
,
these
being
all
believers
with
him
,
as
in
opposition
to
Turks
.
The
Prelate
to
the
infants
of
Protestants
onely
,
that
are
his
believers
,
in
opposition
to
Papists
.
But
the
High-Presbyter
to
the
infants
of
protestants
universally
,
though
with
him
not
10
of
100
in
his
parish
are
believers
,
when
they
administer
the
supper
.
The
Independent
to
none
but
the
infants
of
those
that
are
inchurch●
with
him
,
though
himself
believes
there
are
1000s
of
believers
that
are
not
of
his
way
:
those
I
say
that
are
most
reformed
in
other
things
,
are
more
muddled
,
and
lesse
capable
to
maintain
that
popish
practise
of
infant-sprinkling
,
then
those
that
are
deformed
in
all
other
parts
of
outward
order
besides
it
,
and
as
they
stand
in
the
narrowest
streit
to
hold
it
up
,
so
are
they
for
the
most
part
at
the
nearest
step
to
lay
it
down
,
not
a
few
discovering
dayly
more
and
more
the
absurdity
,
and
unsuitablenesse
of
it
to
so
pure
a
posture
as
they
pretend
to
,
and
[
quod
fieri
non
debuit
factum
valet
]
availing
more
to
the
keeping
off
many
from
the
true
way
of
baptism
,
then
any
arguments
they
have
,
whereby
to
satisfie
themselves
in
the
sufficiency
of
that
way
of
sprinkling
.
Thus
we
see
what
a
laborinth
you
Clergy-men
would
lead
poor
creatures
into
,
if
they
should
follow
you
,
yea
I
know
not
how
a
man
can
follow
you
,
unlesse
he
go
nine
wayes
at
once
,
such
Noniformity
there
is
among
you
,
some
saying
this
,
and
some
that
,
and
some
you
wot
not
well
what
your selves
.
What
pretty
Checker
work
is
there
in
your
judgements
about
one
and
the
same
thing
?
wherein
you
would
be
unanimous
and
uniform
if
you
would
return
all
unto
the
truth
.
O
how
doth
Babell
come
tumbling
down
by
this
Division
of
tongues
,
even
as
when
theeves
fall
out
,
true
men
come
to
their
goods
,
even
so
su●ely
will
the
true
Church
come
at
last
to
the
understanding
of
this
truth
,
even
that
no
infants
at
all
are
to
be
sprinkled
,
when
they
shall
see
what
a
do
there
is
about
it
among
divines
,
and
how
they
would
hold
it
if
they
could
tell
how
,
and
say
something
for
it
if
they
could
tell
what
:
the
disputers
and
scribes
will
scuffle
one
with
another
till
their
poor
people
,
not
knowing
which
to
follow
,
will
at
last
betake
themselves
to
leave
them
all
,
and
follow
Christ
.
What
Sirs
is
the
Gospel
,
the
plain
simple
gospel
,
such
a
maeander
as
this
?
is
Christ
thus
divided
?
were
Paul
,
Peter
,
and
Barnabas
,
and
Iohn
,
and
the
rest
of
the
Apostles
and
ministers
,
whose
Successors
you
all
say
you
are
,
but
are
not
in
very
deed
so
intricately
intangled
in
vain
janglements
about
one
and
the
same
question
,
as
you
are
both
among
and
within
your selves
,
so
that
your
answers
and
Accounts
for
your
practise
hang
together
more
conjangletine
,
then
conjunctim
?
but
no
marvel
if
the
Cat
winckt
,
when
both
her
eyes
were
out
?
you
draw
nigh
to
God
(
O
yee
Priests
)
with
your
mouth
,
and
honor
him
with
your
lipps
,
but
have
for
the
most
part
of
you
removed
your
hearts
far
from
him
;
and
your
fear
towards
him
is
taught
after
the
precepts
of
men
,
therefore
are
ye
drunken
,
but
not
with
wine
,
you
stagger
,
but
not
with
strong
drink
,
for
the
Lord
hath
powered
upon
you
the
spirit
of
deep
sleep
,
and
hath
closed
your
eyes
,
you
Prophets
,
you
Rulers
,
you
Seers
hath
he
covered
;
you
have
disserted
the
truth
,
and
are
degenerated
into
a
counterfeit
kind
of
Baptism
,
that
never
descended
from
above
,
that
hath
stood
now
of
a
long
time
jure
Ecclesiastico
,
but
not
jure
Christico
,
and
so
the
best
of
you
know
not
how
to
hold
it
,
now
the
truth
returns
from
the
land
of
her
captivity
,
without
fidling
,
and
faining
,
and
patching
,
and
shifting
,
and
such
shameful
ridiculous
thwarting
of
your selves
,
and
one
another
with
yea
and
nay
in
your
joint
prosecution
of
one
and
the
same
cause
as
will
,
if
you
reform
not
in
time
,
object
as
much
to
the
Ha
▪
Ha-He
of
that
part
of
the
Christian
world
,
that
yet
wonders
after
you
of
the
protestant
Clergy
,
as
other
popish
toies
have
done
the
Papacy
to
the
Papè
of
such
as
once
wondered
after
them
;
give
over
therefore
your
dabling
of
infants
faces
,
and
baptize
believers
by
profession
,
cast
away
all
your
wood
,
hay
;
and
stubble
,
which
cannot
endure
the
trial
by
the
light
of
that
day
,
that
is
now
approaching
,
and
begin
the
Gospel
again
as
it
was
in
the
beginning
,
is
now
,
and
ever
shall
be
(
in
this
world
)
world
without
end
,
Amen
.
Thus
Sirs
(
saving
your
vain
boasting
what
innumerable
Arguments
,
and
such
through
furniture
from
Scripture
,
from
reason
,
from
the
Churches
,
and
Fathers
Authority
,
from
more
modern
Authors
,
amongst
whom
you
mention
Calvin
,
Vrsin
,
Dr.
Featley
)
I
have
shewed
that
Scriptures
are
against
you
,
that
Reason
is
against
you
,
that
the
Primitive
Church
and
Fathers
are
against
you
,
that
the
immediately
sub-primitive
Church
and
Fathers
are
against
you
,
that
the
praepostern-Church
and
Fathers
are
(
though
some
against
you
,
some
for
you
)
so
little
to
be
regarded
in
their
testimonies
,
in
respect
of
the
Superstition
of
their
times
,
that
if
they
were
all
wholly
for
you
they
prove
nothing
de
jure
(
as
nei●her
do
the
testimonies
of
the
more
antient
Fathers
by
Mr.
Marshalls
and
Mr.
Blakes
confession
)
that
though
the
Clergy
,
and
all
Christendome
,
Pope
,
Civil
powers
,
and
people
have
been
so
fully
for
you
for
ages
together
,
as
that
they
have
persecuted
all
that
have
been
against
you
,
yet
this
shewes
the
badness
of
your
cause
by
the
bloudiness
of
it
,
and
so
makes
more
against
then
for
you
;
that
two
of
those
three
Authors
of
your
own
alledging
are
as
much
for
you
,
as
men
can
be
that
are
opposite
to
you
,
for
they
(
as
ignorantly
as
your selves
)
own
your
practise
,
though
they
disown
,
and
overturn
one
or
two
of
the
prime
pillars
,
and
grounds
you
practice
from
:
that
the
third
,
viz.
Dr.
Fea●ley
,
is
killed
as
dead
as
a
door-nayle
by
Mr.
Den
,
and
that
your selves
,
and
the
other
sticklers
that
still
stand
up
in
your
cause
,
are
so
miserably
imbroiled
in
civil
wars
,
divisions
,
diversities
of
design
to
bring
about
the
same
thing
,
contradictions
,
clashings
,
Ayes
,
and
Noes
among
your selves
,
that
you
can
never
make
an
handsome
head
against
the
truth
,
till
your
matters
hang
more
harmoniously
together
:
so
that
nought
remaines
in
which
you
can
hope
,
(
unlesse
your self
excusing
,
quarter
crying
Epistle
to
the
Reader
,
which
is
also
answered
,
can
stead
you
)
but
your
forlom
hope
of
these
three
following
Arguments
,
which
are
more
then
half
laid
sprawling
already
,
and
that
tottered
troop
,
and
ragged
Regiment
of
Scufflers
against
Reason
,
and
that
Scare-crow
that
comes
up
in
the
Rear
of
the
Review
,
and
that
Patheticall
summons
of
all
the
Pastors
to
come
in
,
and
succour
you
,
and
oppose
the
growth
of
Anabaptism
,
by
preaching
what
they
can
against
those
Hereticks
the
Anabaptists
,
but
disputing
no
more
with
them
,
because
the
effects
of
disputing
with
them
are
dangerous
.
All
which
by
then
I
have
dispatch
a
little
more
dispute
with
,
whether
I
shall
be
more
weary
of
writing
or
you
of
reading
this
,
as
I
know
not
well
,
so
it
matters
not
much
,
I
shall
its
like
give
over
then
however
.
First
then
to
the
first
of
your
three
Arguments
that
ensue
.
Review
.
The
First
is
taken
from
the
universall
practise
of
the
Church
of
God
,
which
the
Adversaries
would
not
hear
of
at
the
Disputation
.
The
grounds
of
it
are
expresse
texts
of
Scripture
,
Mat.
28.20
.
Lo
I
am
with
you
alway
to
the
end
of
the
world
.
Iohn
14.16
.
The
Comforter
shall
abide
with
you
for
ever
.
ver.
17.
The
spirit
of
truth
.
ver.
26.
Who
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
which
I
have
told
you
.
Iohn
.
16.13
.
He
will
lead
you
into
all
truth
:
The
Argument
is
this
.
To
hold
that
Christs
promise
is
not
true
,
is
damnable
blasphemy
:
But
to
hold
that
the
universall
Church
hath
erred
in
so
necessary
a
matter
as
baptism
,
and
that
for
so
many
hundred
years
,
is
to
hold
that
Christs
promise
is
not
true
,
his
promise
of
being
with
his
Church
,
of
guiding
it
by
the
spirit
into
all
truth
.
Ergo
,
To
hold
the
Vniversall
Church
hath
so
erred
is
damnable
blasphemy
.
If
the
Anabaptists
object
,
That
the
Church
of
Rome
useth
this
Argument
for
her
traditions
;
The
Answer
is
,
That
those
traditions
which
she
pleads
for
were
neither
universal
nor
doctrinal
,
as
this
of
baptism
,
and
therefore
the
exception
against
her
was
just
,
and
those
errors
which
she
defends
by
that
,
were
denyed
to
be
of
the
universall
Church
:
But
the
Anabaptists
can
never
prove
,
that
this
practise
hath
not
been
universall
,
or
dare
not
say
,
that
this
matter
is
not
doctrinal
.
Re-Review
.
This
Argument
is
so
far
from
having
any
substance
,
and
weight
in
it
toward
the
demonstration
of
the
truth
of
infant-baptism
,
that
it
is
not
so
much
as
a
Topicall
syllo
gism
,
but
meerly
Sophisticall
,
so
that
any
that
are
never
so
little
learned
in
Logick
may
discern
it
to
be
the
fallacy
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Ignoratio
Elenchi
,
in
which
is
proved
aliud
a
quaesito
,
i.
e.
quite
another
thing
then
that
which
is
by
us
denyed
,
in
which
Illud
infertur
,
ut
contradictorium
negato
,
quod
revera
non
con●radicit
:
it
doth
not
at
all
conclude
the
point
in
question
:
for
that
you
are
to
prove
is
not
that
it
is
damnable
blasphemy
to
hold
that
the
universal
Church
hath
erred
in
baptism
,
but
that
to
deny
infant-baptism
is
damnable
blasphemy
,
toward
the
direct
and
legitimate
illustration
of
which
bold
charge
,
wherewith
you
assault
us
,
viz.
that
our
denyall
of
infant-baptism
is
damnable
blasphemy
,
you
ought
of
right
to
have
made
this
pro-Syllogism
,
viz.
To
hold
the
universall
Church
hath
erred
in
so
necessary
a
matter
as
baptism
is
damnable
blasphemy
.
But
to
deny
the
lawfulness
of
infant-baptism
is
to
hold
that
the
universall
Church
hath
erred
in
that
matter
of
baptism
.
Ergo
,
To
deny
infant-baptism
is
damnable
blasphemy
.
The
Major
of
which
pro-syllogism
we
do
not
put
you
to
the
trouble
of
proving
,
neither
do
we
hold
any
such
thing
that
the
universall
Church
hath
erred
in
baptism
,
any
more
then
you
,
for
the
primitive
Church
did
not
erre
in
it
,
though
you
do
;
yet
how
do
you
belabour
your selves
here
to
prove
what
we
deny
not
?
But
the
Minor
of
that
pro-syllogism
,
which
we
do
deny
,
as
being
indeed
in
it self
most
peccant
,
and
apparently
false
,
(
for
to
hold
infant-baptism
to
be
an
Error
is
not
to
conclude
the
universal
Church
to
have
erred
,
for
the
universall
Church
hath
not
held
it
)
the
prove
of
this
you
evade
,
and
most
serpentinely
slide
away
from
,
never
medling
with
it
at
all
,
unto
a
business
you
might
as
well
have
spared
your
pains
in
,
and
fall
a
Syllogizing
upon
us
in
the
self
same
sophisticall
way
as
Rome
doth
for
her
Popes
Supremacy
,
and
all
other
her
traditions
,
for
thus
say
they
indeed
when
they
summon
us
back
again
to
their
fopperies
sub
paena
damnabilis
blasphemiae
viz.
To
hold
Christ
promise
is
not
true
is
damnable
blasphemy
.
But
to
hold
that
the
universall
Church
hath
erred
is
to
hold
Christs
promise
not
true
.
Ergo
,
to
hold
the
universal
Church
hath
erred
is
damnable
blasphemy
.
So
for
the
Popes
Supremacy
thus
.
That
which
is
above
all
the
members
hath
Supreme
authority
over
them
all
.
But
the
head
of
the
Church
is
above
all
the
members
.
Ergo
the
head
of
the
Church
hath
Supreme
authority
over
all
.
Which
Syllogisms
are
both
fallacious
per
ignorationem
Elenchi
,
for
in
this
last
there
s
concluded
what
is
not
questioned
,
for
the
question
is
not
whether
the
head
of
the
Church
have
supremacy
over
all
or
no
?
for
none
denies
but
that
it
hath
,
but
whether
the
Pope
be
at
all
that
head
?
that
is
it
which
we
deny
,
and
they
take
perforce
for
granted
from
us
before
we
have
yielded
it
,
or
themselves
proved
it
,
and
so
proceed
to
have
more
mischief
by
it
:
so
again
in
the
first
the
question
is
not
whether
the
universal
Church
hath
erred
or
no
?
but
whether
Rome
be
that
universal
Church
or
no
that
cannot
erre
?
or
whether
those
traditions
she
practises
,
(
among
which
infant
baptism
is
said
to
be
one
by
Cardinal
Bellarmine
,
and
is
taken
by
Mr.
Rogers
to
be
the
most
reverent
)
have
bin
universally
practised
or
no
?
which
we
deny
that
they
were
,
for
the
first
Gospel
Church
knew
none
of
them
,
and
so
they
are
not
universall
:
which
Romish
Sillygisms
the
best
Logicians
among
the
Protestants
are
so
far
from
answering
so
formally
,
as
you
strive
to
do
to
the
first
of
them
in
this
place
,
that
they
rather
explode
them
as
Silly
and
Sophisticall
,
and
so
must
I
do
yours
,
which
is
not
onely
Istius-modi
,
but
in
terminis
the
very
same
with
the
first
of
theirs
.
Therefore
good
Sirs
fall
back
a
little
,
and
begin
again
,
and
make
a
prosyllogism
or
two
if
you
please
,
before
this
Syllogism
takes
its
turn
,
and
do
not
beat
the
air
,
and
let
flie
such
hot
bullets
,
as
accusations
of
damnable
blasphemy
,
before
you
have
any
adversary
appearing
against
you
:
for
verily
you
first
falsely
suppose
us
your
opposites
in
that
,
wherein
we
agree
with
you
,
and
bestir
your selves
to
fight
us
in
such
a
fierce
fashion
,
as
if
you
would
fright
us
out
of
our
cause
before
you
come
neer
us
,
and
set
your selves
to
prove
that
,
which
whoever
doth
yet
,
I
for
my
part
do
not
deny
;
for
verily
t
is
the
minor
,
and
not
the
major
in
the
Prosyllogism
,
which
we
quarrel
with
,
and
as
for
this
Syllogism
of
yours
,
I
honour
it
not
●o
farre
as
to
own
it
:
neverthelesse
if
it
be
lawful
to
make
a
formal
answer
to
an
unlawful
argument
,
and
least
you
take
it
ill
,
and
think
much
on
't
if
I
sleight
it
so
as
to
give
no
other
reply
then
that
above
,
I
le
make
bold
to
answer
it
now
it
s
brought
by
you
for
infant-baptism
,
as
you
do
when
the
same
is
brought
by
Rome
for
other
traditions
viz.
that
this
tradition
you
plead
for
is
not
universally
practised
:
therefore
taking
your
words
in
a
true
sense
,
and
in
their
largest
latitude
,
though
I
dare
not
be
so
damable
in
my
doctrine
as
you
viz.
to
bring
every
one
under
blame
of
damable
blasphemy
who
holds
a
possibility
of
error
to
befall
the
universal
Church
i.
e.
the
whole
state
of
Christs
Church
,
which
is
but
imperfect
here
on
Earth
,
yet
can
I
not
say
,
nor
do
I
that
in
esse
actuali
the
universal
Church
hath
erred
in
the
practise
of
this
point
of
baptism
,
so
as
that
she
hath
been
totally
diserted
by
the
spirit
of
God
,
and
that
Christ
hath
not
made
good
his
promise
to
her
any
more
then
your selves
:
yea
really
if
you
use
the
word
[
universal
Church
]
in
its
due
and
proper
extent
viz.
in
respect
of
both
time
and
place
,
and
in
the
like
latitude
,
in
which
Dr.
Featley
(
from
whom
you
borrowed
this
argument
and
some
of
the
rest
,
and
might
as
well
have
sent
us
to
him
for
it
,
as
troubled
your selves
to
hold
it
out
here
in
a
new
harnesse
)
uses
the
word
[
universal
Church
]
as
expressing
All
the
assemblies
of
Christians
in
the
world
,
that
ever
were
from
the
Apostles
dayes
to
this
present
,
which
he
stiles
the
formal
Church
,
this
universal
Church
cannot
be
impeached
with
error
in
the
point
of
infant-baptism
,
for
it
hath
not
universally
owned
it
,
neither
was
it
in
use
from
the
beginning
,
there
have
bin
some
ages
and
places
wherein
the
Churches
practised
baptism
so
agreeably
to
Christs
will
,
that
you
shall
never
be
shent
by
him
as
failing
in
that
point
if
you
do
it
no
otherwise
then
it
was
done
then
and
there
viz.
the
dayes
and
places
wherein
the
primitive
Churches
dispenst
it
,
for
they
were
all
so
wholly
strangers
to
your
infant
baptism
,
that
not
so
much
as
the
sound
of
such
a
thing
was
ever
heard
among
them
:
and
howbeit
Dr.
Fea●le
,
tells
us
a
tale
p.
16.
out
of
Origen
on
the
Romans
(
whose
originall
is
lost
,
and
into
which
work
of
his
on
the
Romans
t
is
shrewdly
suspected
by
the
learned
,
that
Ruffinus
,
and
the
Romans
have
Sophisticated
such
a
sentence
,
that
the
Church
had
infant-baptism
from
the
Apostles
)
and
thence
very
goodly
grounds
.
A
positive
argument
of
very
great
moment
(
saith
he
)
that
may
convince
the
conscience
of
any
ingenuous
Christian
,
viz.
that
the
Apostles
in
their
dayes
began
to
baptize
infants
,
and
the
whole
Catholique
Christian
Church
in
all
places
and
ages
,
even
from
the
Apostles
dayes
,
hath
admitted
the
children
of
Christian
parents
to
holy
baptism
,
therefore
t
is
no
error
.
Yet
I
must
tell
you
that
Origens
bare
word
,
and
single
say
so
(
if
it
were
his
own
)
is
no
warrant
,
whereupon
all
men
may
safely
,
muchlesse
must
necessarily
believe
it
was
so
:
but
the
word
of
the
New
Testament
,
of
which
the
Apostles
mostly
were
the
Pen-men
,
is
warrant
enough
to
us
to
believe
that
it
was
not
so
,
were
the
word
onely
silent
about
it
,
how
much
more
whilest
it
hath
so
much
against
it
,
that
we
may
say
t
is
exclusive
of
it
;
Howbeit
therefore
you
say
that
infant
baptism
hath
been
universall
,
it
is
sufficient
proof
of
its
non
universallity
in
that
you
can
never
prove
that
it
hath
been
universall
,
and
we
have
proved
that
in
the
Apostles
dayes
it
was
not
so
,
that
in
the
first
Century
t
was
not
so
,
nor
in
the
second
for
ought
any
man
living
can
possibly
shew
,
how
ere
it
began
to
creep
in
about
the
third
,
and
howbeit
it
hath
been
never
so
universally
and
erroneously
practised
from
the
fourth
or
fifth
Centuries
till
now
,
yet
neither
will
it
follow
that
the
universall
Church
hath
practised
it
,
nor
that
the
universal
Church
hath
erred
in
it
,
nor
that
Christs
promise
Mat.
28.20
.
Ioh.
16.13.14.16.17.29
.
concerning
the
spirits
abode
and
guidance
is
not
true
,
for
that
s
not
more
made
,
then
made
good
to
those
that
perform
the
condition
and
terms
,
on
which
it
was
made
viz.
the
observation
of
what
he
commanded
,
in
which
case
the
spirit
is
ever
present
,
and
ever
was
and
shall
be
with
those
few
that
keep
the
truth
;
as
for
the
most
,
when
they
began
to
dote
on
mens
teachings
and
traditions
,
and
to
fashion
themselves
more
at
a
venture
after
the
words
of
the
wise
and
prudent
,
then
after
the
word
of
God
it self
,
and
to
Idolize
the
dictates
of
Synods
,
and
Ghostly
fathers
,
so
as
blindly
to
subject
themselves
to
their
sentences
,
as
their
onely
Oracles
,
then
Terras
Astraea
reliquit
,
Christ
who
did
ingage
to
lead
them
by
his
spirit
,
who
would
be
led
by
it
,
was
dis-ingaged
,
and
true
enough
in
his
promises
,
though
he
left
the
world
to
lie
in
darknesse
,
and
to
be
filled
with
their
own
wayes
,
and
with
the
fruits
of
their
own
inventions
.
Moreover
t
was
not
the
Church
,
in
the
capacity
of
a
Church
in
respect
of
outward
form
and
order
,
but
his
disciples
to
whom
that
promise
was
made
,
to
whom
also
it
was
performed
,
and
made
good
in
all
ages
according
,
and
in
such
measure
as
they
kept
close
to
him
,
for
in
the
time
of
the
treading
down
of
the
Temple
and
holy
City
,
and
the
true
worship
and
worshippers
,
and
of
all
that
visible
fabrick
and
Church
posture
which
stood
in
the
primitive
times
,
and
even
in
the
grossest
darknesse
,
God
gave
power
to
his
two
witnesses
i.
e.
by
his
word
,
and
spirit
in
the
hearts
and
mouths
of
his
Saints
,
impowered
them
to
prophesie
and
testifie
to
the
truth
against
the
traditions
of
Rome
,
and
against
infant
baptism
as
well
as
other
of
her
superstitions
,
and
heresies
,
how
else
could
Bernard
have
said
(
as
he
doth
Serm.
65.
super
cant
:
)
of
some
that
opposed
the
corruptions
of
his
time
,
They
laugh
at
us
because
we
baptize
infants
,
because
we
pray
for
the
dead
,
and
require
the
prayers
of
Saints
:
yet
even
to
those
Martyrs
that
did
witnesse
to
some
truth
in
times
of
Ignorance
,
the
light
was
(
though
not
so
totally
and
terribly
,
as
to
the
rest
of
the
world
)
much
ecclipsed
ore
now
it
is
,
and
that
promised
manifestative
presence
of
Christ
not
a
little
interdicted
,
and
communion
with
him
interrupted
by
the
interposition
of
that
smoak
,
which
comming
out
of
the
bottomless
pit
clouded
the
sun
,
and
thickned
the
aire
,
and
as
Christ
himself
foretold
also
it
should
be
,
Iohn
14.30
.
by
the
intervening
,
of
the
Prince
of
the
darkness
of
this
world
,
who
was
to
have
his
time
,
wherein
to
darken
all
things
,
and
had
it
too
,
so
that
by
his
delusive
wiles
the
whole
world
was
won
to
be
once
an
Arrian
,
and
after
that
an
Antichristian
,
worshipping
the
Dragon
and
the
Beast
,
wondering
and
erring
all
together
into
one
Catholique
Church-body
called
Christendome
,
and
by
common
consent
bearing
the
whore
,
or
false
Ministery
,
called
Clergy
,
warring
at
her
will
against
the
Saints
,
and
though
not
finally
(
for
so
the
gates
of
hell
cannot
)
yet
or
along
time
prevailing
against
them
that
dwell
in
heaven
,
Rev.
13.4
,
5
,
6
,
7.
In
all
which
time
nevertheless
(
as
I
said
before
)
some
truths
were
revealed
to
some
,
and
so
much
to
such
as
then
sought
to
Christ
,
and
not
to
men
,
as
may
well
serve
to
verify
Christs
words
,
and
justify
all
the
promises
of
his
presence
with
his
people
,
as
to
the
true
purport
of
them
,
as
yea
and
Amen
.
Babist
.
But
where
was
your
Church
then
all
this
while
till
these
latter
times
?
Baptist.
Where
it
was
to
be
according
to
the
word
of
prophecy
,
Rev.
11.1
.
viz.
troden
underfoot
,
for
1260
years
by
the
nominall
Christians
,
or
Gentiles
coming
by
the
lump
into
the
outer
Court
,
i.
e.
into
a
bare
name
,
and
feigned
form
of
Christianity
after
the
time
of
Constantine
,
at
the
compulsive
call
of
the
Clergy
;
since
when
though
there
have
been
an
number
of
Saints
in
sackcloth
,
that
have
seen
much
light
from
Christ
,
and
suffered
for
it
,
yet
I
am
so
far
from
undertaking
to
prove
there
was
,
that
I
am
rather
of
the
mind
there
was
not
,
nor
was
to
be
(
if
the
word
be
true
)
any
truly
collected
,
truly
constituted
visible
Churches
at
all
in
right
outward
form
,
and
order
,
standing
upon
that
true
foundation
,
i.
e.
the
principles
of
the
Doctrine
of
Christ
,
and
the
primitive
prophets
and
Apostles
,
for
many
ages
upwards
;
even
from
the
Clergies
carrying
the
Church
captive
into
Babylon
unto
these
daies
,
wherin
the
foundation
(
Heb.
6.1.2
.
with
Eph.
2.20.21.22
.
)
which
hath
been
razed
is
laid
again
,
and
the
measuring
line
gone
forth
upon
the
Temple
,
is
in
the
hands
of
the
true
Zerubbabel
,
Christ
Iesus
,
who
shall
also
finish
it
,
not
by
Army
,
nor
by
strength
,
but
by
my
spirit
saith
the
Lord
of
Hosts
.
If
this
answer
be
not
satisfactory
that
our
Churches
are
true
ones
,
unless
I
can
prove
a
lineal
succession
of
them
from
the
Apostles
times
to
these
,
let
me
see
what
lineal
succession
is
of
your
Churches
from
the
Apostles
daies
,
if
I
ask
you
Praelatick
Priests
(
as
the
Masse
Priests
do
)
where
was
your
Church
before
Luther
?
and
you
Presbyterians
where
was
your
Church
before
Calvin
?
in
both
whose
daies
you
cannot
deny
,
but
that
of
those
that
denyed
infant-baptism
there
were
abundance
;
must
you
not
needs
see
both
your
Churches
swallowed
up
in
the
Sea
of
Rome
,
and
for
ages
and
generations
together
,
making
one
with
that
?
were
not
the
two
little
heads
of
the
Roman
Eagle
spoken
of
2
Esdras
11.12
.
which
are
the
two
smaller
kingdomes
of
the
Clergy
,
i.
e.
Prelacy
,
and
Presbytery
,
making
one
head
with
the
great
one
,
i.
e.
the
Popedome
,
till
of
late
they
separated
from
him
.
First
sure
I
am
you
may
labour
till
you
are
weary
,
and
look
till
your
eyes
fail
before
you
find
a
series
of
visible
protestant
Churches
before
Luther
,
and
as
universal
as
you
Protestant
priesthood
do
proclaim
your selves
,
and
your
Church
to
have
been
,
yet
I
tell
you
t
will
puzzle
you
to
derive
your
pedigree
from
the
Apostles
,
if
the
Pope
put
you
to
prove
it
by
induction
,
and
ennumeration
of
Churches
,
succeeding
without
interruption
,
unless
you
will
own
him
to
be
your
father
,
as
to
your
Clericall
function
you
are
fain
to
do
.
Whereupon
in
the
book
stiled
Luthers
predecessors
,
or
an
answer
to
the
question
of
the
Papists
;
viz.
Where
was
your
Church
before
Luther
?
p.
3.4
.
I
find
it
ingenuously
acknowledged
by
the
nameless
Author
thereof
,
in
his
undertaking
to
answer
that
question
,
That
if
the
Papistry
the
Protestant
to
assign
any
visible
constituted
Church
,
which
might
have
been
known
by
the
distinction
,
and
succession
of
Bishops
,
Elders
,
Deacons
,
&c.
the
task
is
unequal
,
and
that
records
of
such
a
thing
are
wanting
,
insomuch
that
he
puts
it
off
in
replying
to
the
Papists
,
thus
.
That
they
cannot
prove
that
the
Church
must
alwaies
be
in
such
manner
visible
:
that
in
Elias
time
there
were
7000
unknown
to
him
,
much
more
to
Ahab
:
that
in
Christs
passion
some
papists
say
the
Church
was
in
Mary
,
the
Church
being
like
the
Moon
,
allwaies
lasting
,
yet
not
alwaies
in
the
full
.
And
then
in
resolution
to
the
quaere
it self
alledges
not
any
one
protestant
Church
at
all
,
but
onely
here
and
there
a
Protestant
professor
,
as
Wickliff
,
and
such
mostly
as
were
after
him
inlightned
by
his
Doctrine
,
and
did
suffer
for
giving
testimony
thereto
:
so
the
Iesuitish
question
is
thus
answered
.
I
find
it
also
thereupon
the
file
,
that
in
a
conference
which
was
once
held
upon
the
same
question
by
Dr.
White
,
and
Dr.
Featley
against
two
others
,
viz.
Fisher
,
and
Sweet
,
Dr.
Featley
chose
rather
to
prove
a
continual
succession
of
protestants
by
the
truth
of
their
doctrine
,
then
the
truth
of
the
Protestant
Churches
and
doctrine
by
a
perpetuity
of
succession
;
and
so
doth
that
Author
himself
who
ever
it
was
,
that
wrote
the
answer
to
that
papistical
question
,
as
well
aware
that
protestant
Churches
cannot
prove
themselves
true
by
succession
p.
1.2
.
What
saith
he
if
we
could
not
prove
that
the
English
Church
was
before
Luther
,
Must
it
needs
follow
that
the
doctrine
we
hold
is
untrue
?
or
shall
the
doctrine
of
Rome
be
ever
the
truer
because
of
Antiquitie
only
?
No
certainly
,
And
why
not
?
because
the
Church
must
be
proved
and
allowed
by
the
doctrine
,
and
not
the
Doctrine
authorized
by
the
Church
,
which
the
Papists
(
a
people
wise
in
their
generation
)
well
knowing
have
overturned
the
course
of
Nature
,
and
will
have
the
Scripture
,
and
all
doctrine
to
hang
upon
the
determination
of
the
Church
,
hoping
that
if
once
they
have
amazed
any
one
with
the
name
of
the
Church
,
and
driven
him
from
title
and
interest
in
the
Church
before
Luthers
time
,
they
shall
easily
call
in
question
the
whole
frame
of
the
doctrine
of
the
reformed
Churches
.
So
that
we
see
the
Protestants
are
fain
to
fence
off
the
papists
arguments
from
universality
,
Antiquity
,
perpetuity
,
in
which
Rome
outstrips
the
reformed
Churches
,
with
pleading
only
the
verity
of
their
doctrine
,
and
its
being
persecuted
in
some
few
professors
of
it
before
Luther
.
Yea
verily
if
universality
,
perpetuity
,
or
antiquity
either
(
I
mean
that
post
primitive
Antiquity
of
the
fourth
or
fifth
Century
)
may
pass
for
president
more
current
then
the
primitive
,
the
Pope
and
his
priesthood
may
prove
the
protestant
priesthood
to
be
but
upstart
Novices
to
them
by
this
way
of
arguing
from
the
antient
,
perpetual
,
universal
practise
of
their
Church
.
I
write
not
this
as
taking
the
Papists
part
against
the
Protestants
,
for
so
far
am
I
from
justifying
the
Iesuites
,
ut
hos
suo
Iugulensus
gladio
(
as
Dr.
Featley
saies
of
us
p.
88.
)
that
I
may
fight
against
Featleys
followers
in
the
point
of
infants
baptism
with
Featleys
own
Fauchin
i.
e.
sa●isfie
them
concerning
the
narrownesse
,
novelty
,
and
invisibility
of
our
Church
in
times
of
popery
,
when
they
say
,
where
was
our
Church
before
Nicholas
Stock
?
the
very
same
way
and
no
other
then
that
,
wherin
they
excuse
the
non-appearance
of
their
Protestan●s
Churches
then
to
the
Iesuits
,
when
vaunting
in
their
own
visible
universallity
they
ask
,
them
where
was
your
Church
before
Luther
?
for
verily
if
it
must
be
taken
from
you
by
the
Papists
,
as
evidence
good
enough
that
your
Churches
are
the
true
Churches
,
and
lineally
descended
from
Christ
,
though
none
of
them
ever
visibly
appeared
before
Luther
,
in
all
that
time
of
the
Popes
Peterdome
ore
his
fellows
,
because
your
doctrine
is
truer
then
that
of
theirs
,
and
specially
since
several
witnesses
successively
held
it
out
against
Romes
contradictions
,
then
I
hope
it
shall
be
taken
from
us
by
you
Protestants
as
good
evidence
that
our
Churches
are
yet
truer
then
yours
,
and
such
as
have
been
as
much
as
yours
have
been
in
visible
constitution
from
the
time
of
the
treading
down
till
this
modern
resurrection
,
because
our
doctrine
and
practise
is
that
of
the
primitive
and
purest
times
,
specially
since
we
can
evince
it
as
clearly
,
that
many
witnessed
the
truth
of
it
against
infant-baptism
,
in
times
of
priestly
tyranny
,
as
you
can
that
any
have
witnessed
yours
at
all
.
For
howbeit
you
say
your
infants
baptism
was
not
so
much
as
questioned
,
till
of
late
,
if
you
had
your
wits
so
well
about
you
as
you
should
,
you
could
not
but
see
that
t
was
almost
ever
opposed
:
for
though
it
were
never
heard
of
in
the
first
Century
,
yet
that
it
hath
been
ever
withstood
since
it
came
up
,
is
most
evident
by
the
conflicts
of
corrupt
times
for
it
,
for
what
made
such
controversies
among
the
fathers
about
it
?
what
m●de
Cyprian
and
his
66
Bishops
conven'd
in
councel
,
lay
their
heads
together
to
find
ou●
such
superstitious
stuff
(
as
your selves
are
ashamed
of
)
wherewith
to
support
it
?
what
made
Bernard
complain
that
t
was
laught
at
among
other
ridiculosities
as
praying
to
,
and
for
the
dead
?
what
made
Imperiall
lawes
,
and
Synodical
cannons
enjoin
it
under
such
strict
penalties
?
what
made
Pope
Innocent
3.
who
together
with
the
600
Bishops
,
and
all
the
rest
of
the
Clergy
,
which
in
the
councel
of
Lateran
determined
Transubstantiation
,
confession
,
were
called
fooles
and
block-heads
,
seducers
of
the
people
,
hereticks
and
blaspemers
by
Iohn
Purvey
one
of
Wickliffs
followers
p.
17.
of
Luth.
praedec
.
what
(
I
say
)
made
that
Innocent
among
other
things
decree
so
strictly
,
as
he
did
,
that
the
baptism
of
believers
infants
should
succeed
circumcision
,
if
that
tradition
found
no
Traitors
which
sought
the
death
on
t
,
and
if
the
risers
up
against
it
were
hardly
heard
of
before
Luther
Either
then
the
verity
of
doctrine
in
Churches
,
reformed
from
Romes
downright
dotage
,
doth
prove
as
Dr.
Featley
sayes
well
it
doth
,
a
perpetual
duration
of
it
,
so
that
it
must
needs
have
professors
in
all
ages
,
or
it
proves
it
not
:
if
not
,
then
the
main
argument
whereby
Dr.
Featley
defends
Protestanism
,
to
have
been
perpetually
before
Luther
,
doth
not
vindicate
you
in
your
Religion
from
the
name
of
Novellists
any
more
then
us
,
and
so
the
Pope
by
his
plea
for
the
verity
of
his
Church
from
perpetuall
visibility
,
universality
&c.
carries
the
cause
clean
from
us
all
;
but
if
it
doth
,
then
as
we
deny
your
infant-baptism
to
have
been
perpetuall
,
because
its
false
doctrine
,
and
our
Church
and
way
of
baptism
we
hold
in
contradistinction
to
you
,
being
as
consonant
to
the
word
and
primitive
pattern
as
the
truest
of
those
doctrines
you
hold
in
contradistinction
to
the
Pope
,
is
vindicated
by
Featleys
own
argument
▪
to
have
been
as
perpetually
before
Luther
,
as
the
purest
piece
of
Protestanism
,
and
party
of
Protestants
whatsoever
.
Again
,
an
ennumeration
of
a
successive
number
of
particular
persons
barely
professing
the
truth
in
the
times
of
all
Christendoms
erring
from
it
,
but
not
visibly
constituted
into
any
right
Church
form
or
order
,
either
doth
prove
Christ
and
his
spirit
to
have
been
with
his
people
alwayes
,
and
in
all
ages
according
to
his
promise
and
consequently
his
promise
in
that
particular
to
be
true
,
notwithstanding
the
wo●●ds
so
universal
erring
for
a
time
,
or
else
it
doth
not
prove
it
:
if
such
an
ennumerarion
of
single
professors
successively
witnessing
to
the
truth
against
Romish
error
doth
not
clear
Christs
promise
to
be
true
,
then
your selves
are
as
justly
charged
by
the
Iesuites
,
who
use
the
same
argument
against
you
,
that
you
use
against
us
,
to
be
guilty
of
that
damnable
blasphemy
of
den●ing
Christs
promise
to
be
true
,
as
we
are
charged
to
be
guilty
of
it
by
your selves
,
for
as
much
as
all
that
you
say
towards
the
salving
of
Christs
promise
of
his
perpetual
presence
with
your
Church
,
while
he
left
Rome
,
from
fault
of
falshood
,
is
but
an
induction
of
certain
persons
,
that
before
Luther
testified
to
your
doctrine
;
yea
he
that
answers
the
Iesuites
question
sayes
no
more
,
confessing
that
a
succession
of
Protestant
Churches
cannot
be
shewed
;
but
if
it
doth
prove
Christ
his
promise
to
be
true
,
then
I
hope
it
serves
to
prove
it
in
our
case
as
well
as
yours
,
or
else
it
s
a
hard
case
indeed
,
forasmuch
as
though
a
perpetual
succession
of
such
visible
Churches
as
ours
are
,
is
not
to
be
shewed
through
all
ages
of
the
Clergies
crushing
down
the
truth
,
yet
we
can
give
as
full
evidence
of
a
sort
of
single
Saints
,
that
testified
against
infant-baptism
,
even
in
those
times
,
as
you
can
of
such
as
testified
against
any
other
popish
tradition
whatsoever
.
By
this
time
you
may
see
the
fore-man
in
your
for-lorn
hope
,
that
is
sent
before
as
a
subtil
scout
in
a
sophistical
coat
,
to
entrap
us
,
is
not
onely
discovered
in
his
drift
,
but
divested
also
of
his
deceitful
dresse
,
disarmed
and
disabled
from
your
service
,
and
laid
a
bleeding
:
neverthelesse
sith
he
opens
his
mouth
,
and
prates
against
us
still
with
malicious
words
,
falsely
charg●ng
us
again
,
and
bespattering
us
what
he
can
with
his
tongue
,
because
he
sees
he
cannot
hurt
us
with
his
teeth
,
we
shall
be
constrained
to
lend
him
one
or
two
blowes
more
toward
the
dispatching
of
him
out
of
the
way
,
and
then
we
shall
be
ready
to
meet
with
the
force
that
follows
.
Review
.
And
indeed
they
do
conclude
the
whole
Church
of
God
to
have
erred
most
fearfully
,
in
one
of
the
most
necessary
points
of
religion
,
as
if
she
had
been
totally
deserted
by
the
spirit
of
God
,
and
Christ
had
not
made
good
his
promise
.
Re-Review
.
First
I
observe
that
,
when
ever
it
seems
best
to
serve
your
turn
so
to
do
,
you
stile
baptism
so
necessary
a
matter
,
one
of
the
most
necessary
points
of
Religion
,
about
the
administration
of
which
to
erre
is
most
fearfully
to
erre
,
lit●le
lesse
then
downright
damnable
:
otherwhile
again
,
as
when
you
would
modifie
mens
spirits
towards
your
proceeding
in
infant
baptism
from
proceeding
so
eagerly
against
that
practise
,
in
case
it
should
prove
to
be
the
error
,
and
ours
the
truth
,
then
you
speak
as
diminutively
of
it
as
may
be
,
as
if
it
were
a
matter
which
it
matters
not
so
much
whether
it
be
done
your
way
or
ours
,
in
childhood
or
at
years
,
by
dipping
or
sprinkling
,
so
it
be
done
,
an
error
which
is
not
worth
so
much
ado
and
striving
to
reprove
and
rectifie
as
the
Anabaptists
make
,
of
such
indifferency
,
that
t
is
not
fit
,
sith
t
is
now
the
custome
,
that
the
peace
of
the
Church
should
be
disturbed
about
it
,
as
if
this
truth
of
the
Church
,
though
troden
down
,
must
not
have
an
hand
lent
it
to
help
it
up
again
,
for
fear
of
displeasing
and
awaking
the
Church
from
her
sweet
sleep
of
superstitious
security
till
she
pleases
,
not
so
fundamental
a
defection
which
hand
soever
it
lies
,
but
that
it
may
be
left
ad
libitum
,
dispensed
ad
placitum
,
so
that
such
as
will
have
their
infants
sprinkled
may
,
and
such
as
will
not
or
cannot
be
satisfied
that
is
the
true
baptism
,
may
chuse
,
and
be
baptized
themselves
if
they
please
or
not
at
all
if
they
please
,
and
yet
not
be
disowned
so
far
one
by
another
,
but
that
they
may
(
notwithstanding
different
judgements
in
so
fiddling
a
thing
as
that
is
)
fall
together
(
but
it
will
be
by
the
ears
sure
at
last
)
into
one
fellowship
;
and
I
know
not
how
much
such
prety
prate
doth
passe
from
your
partie
sometimes
,
to
lull
us
in
as
it
were
to
wink
at
small
faults
,
and
to
make
no
noise
about
such
a
petty
matter
,
if
infants
baptism
should
be
(
as
many
Priests
know
it
is
,
e.
g.
Dr.
Gouge
,
yet
know
it
not
)
no
more
then
a
meer
Tradition
of
men
,
At
Pater
ut
gnati
sic
nos
debemus
amici
,
Si
quod
sit
vittum
,
non
fastidire
.
—
What
a
deal
of
Patheticall
,
Popisticall
perswasion
to
this
purpose
as
to
pacify
peoples
spirits
towards
your
errors
in
small
points
,
passes
from
you
p.
26
,
27.
of
your
paper
,
viz.
to
avoid
a
querulous
conscience
,
misliking
,
finding
fault
,
complaining
,
taking
offence
at
every
thing
where
there
is
no
cause
,
streining
at
a
gnat
,
giving
over
the
company
of
the
flock
[
of
more
goats
then
sheep
]
for
every
rub
[
alias
refusing
to
reform
[
seperating
from
the
congregation
[
alias
the
parish
church
of
the
Popes
congendring
]
for
a
ceremony
[
alias
some
small
thing
,
which
to
synodical
prudence
it
hath
seemed
good
to
add
to
the
ordinances
,
of
Christ
,
as
if
his
wisdome
had
not
made
things
full
,
and
fine
enough
e.
g.
the
surplice
,
the
forced
gesture
of
kneeling
before
the
railes
and
Altar
,
yoking
of
sheep
and
swine
together
in
the
Supper
,
and
in
baptism
the
crosse
,
the
form
of
sl●tting
two
or
three
drops
of
water
with
wet
fingers
on
the
face
,
instead
of
dipping
and
orewhelming
,
and
this
too
but
to
an
infant
instead
of
a
professed
believer
,
by
which
ceremonious
quirks
,
they
brought
in
not
so
much
alterationem
,
as
alterum
,
and
ceremonized
the
whole
substance
of
what
Christ
required
quite
away
]
to
endeavour
after
a
true
temper
of
a
son
of
the
church
,
humbly
to
submit
to
the
judgements
of
others
sooner
then
our
own
[
alias
to
see
through
the
Priests
eyes
,
and
say
we
see
it
not
what
ever
we
see
to
the
contrary
]
not
to
dare
to
contend
with
any
much
lesse
Superiors
[
alias
Popes
,
Counsels
,
whole
Classes
of
Clergy
men
,
for
they
will
bite
Mic.
3.5
.
]
without
strong
and
evident
and
convincing
reason
for
our
assertions
[
which
if
we
have
not
for
our
baptism
against
yours
,
never
men
had
in
any
controversy
since
truths
resurrection
from
under
the
pawes
of
the
Pope
,
and
Priesthood
to
this
day
]
not
to
see
things
amisse
[
alias
go
on
hoodwinkt
with
implicit
faith
]
if
we
cannot
but
see
things
amisse
,
to
hide
and
cover
them
,
specially
the
nakednesse
of
our
father
,
and
shame
of
our
Mother
[
alias
the
Pope
,
and
Clergy
out
of
whose
loines
,
and
the
Catholique
Christendome
,
in
whose
womb
almost
all
error
is
ingendred
,
least
if
their
spiritual
fornications
should
be
rendred
too
discernable
,
reformation
should
prove
too
desirable
,
and
that
too
destroyable
to
their
enjoyments
]
not
to
let
a
light
matter
[
alias
so
light
ahd
vain
a
thing
as
the
vanity
of
infant-baptism
]
work
dislike
in
us
,
much
lesse
departure
and
divorce
,
not
to
depart
by
seperation
save
in
case
of
a
great
and
unfufferable
crime
[
alias
some
worse
and
more
fearful
error
,
then
can
well
be
about
the
dispensation
of
baptism
]
of
which
there
s
dispair
of
redresse
,
which
was
the
Protestan●s
case
with
the
Church
of
Rome
[
and
our
case
also
with
the
Protestant
nations
,
in
which
though
we
reprove
them
roundly
for
it
,
as
well
as
declare
against
it
,
we
see
little
forwardnesse
to
forbear
their
infant-sprinkling
]
which
by
your
leave
gentlemen
,
for
all
your
soothing
,
and
smoothing
,
and
smothering
over
the
thing
as
no
great
one
,
if
it
be
one
,
sometimes
for
your
own
ends
,
yet
,
to
take
you
at
your
own
words
in
this
place
,
is
little
lesse
than
an
unsufferable
crime
,
and
a
business
in
which
to
erre
is
most
fearfully
ro
erre
in
one
of
the
most
necessary
points
of
religion
,
and
either
betokens
a
totall
desertion
by
the
spirit
of
God
,
or
else
you
shew
your selves
but
ignorant
men
in
speaking
so
of
it
,
and
that
is
the
very
truth
of
it
indeed
,
for
though
an
error
about
the
subject
,
and
essential
form
of
baptism
be
at
no
hand
to
be
set
so
light
by
,
as
t
is
by
you
when
you
see
men
resolved
to
depart
from
your
societies
in
case
of
your
refusal
to
reform
that
double
error
,
which
in
that
point
remaines
yet
among
you
,
while
you
Rantize
infants
,
yet
neither
is
it
to
be
so
mightily
magnified
,
and
made
such
a
hydeous
,
such
a
fundamental
,
such
a
dangerous
,
such
a
damnable
error
,
(
unlesse
persevered
in
willfully
against
light
or
conscience
,
and
then
a
smaller
matter
then
that
may
prove
of
sad
consequence
to
any
soul
)
is
as
inconsistent
with
all
possibility
of
their
salvation
,
that
in
times
of
ignorance
did
happen
to
hold
it
,
or
puts
all
such
persons
under
an
absolute
impossibility
of
having
any
thing
of
the
spirit
of
God
in
them
,
as
,
meerly
by
reason
of
non
discovery
of
it
,
do
go
astray
by
it
,
as
(
to
go
round
again
)
you
who
care
not
which
extream
you
run
out
into
,
when
you
suppose
your
own
turn
against
us
to
be
served
by
it
,
do
seem
to
make
and
magnifie
it
in
this
place
.
Neverthelesse
(
as
I
said
once
above
)
as
much
as
you
sleight
it
other
while
,
and
Mr.
Baxter
also
,
who
spends
a
pair
of
pages
viz.
10.11
.
to
shew
how
little
stress
God
laies
upon
this
point
,
making
it
(
as
the
non-Churc●●rs
usually
do
,
upon
whose
principles
how
neer
he
borders
,
some
see
better
then
himself
,
though
he
yet
own
the
use
of
ordinances
)
as
it
were
a
low
,
small
matter
,
a
piece
of
ceremon●
and
letter
,
which
God
will
dispense
with
,
saying
circumcision
is
nothing
i.
e.
(
in
su●o
sensu
)
not
much
material
,
whether
baptized
or
not
a
small
part
of
the
ministers
work
,
which
Paul
left
to
others
to
dispense
as
belonging
not
much
to
him
to
administer
,
who
was
sent
to
preach
,
(
a●d
yet
I
believe
if
we
say
(
as
indeed
we
do
)
that
there
s
no
such
need
that
the
dispensation
it self
be
done
by
the
hands
of
one
,
that
is
specially
sent
to
preach
,
and
in
holy
orders
,
Mr.
Baxter
will
either
be
against
us
,
or
else
against
all
his
brethren
of
the
Clergy
(
who
will
have
none
to
baptize
but
such
as
are
sent
to
preach
)
as
much
I
say
as
you
and
Mr.
Baxter
sleight
it
,
and
as
little
fundamental
as
you
make
it
,
yet
I
must
tell
you
in
Mr.
Baxters
words
,
and
your
own
too
,
that
Christs
commands
are
to
be
obeyed
by
us
,
great
and
small
,
as
far
as
we
know
them
,
and
so
necessary
a
point
of
Religion
is
this
(
as
to
the
outward
part
of
Religion
)
that
howbeit
Mr.
Baxter
p.
11.
denies
that
outward
part
of
baptism
,
or
external
washing
to
be
called
one
of
the
foundations
Heb.
6.2
.
any
otherwise
then
for
its
praecedency
viz
,
because
its
first
laid
in
order
of
time
,
not
because
it
beareth
up
the
building
)
even
that
outward
burying
of
believers
in
that
baptism
is
both
to
be
done
necessitate
praecepti
,
by
special
command
from
him
Act.
2.38.10.68
.
whose
voice
,
whoever
will
not
hear
i.
e.
obey
when
heard
,
in
all
things
whatever
he
saith
,
little
commands
as
well
as
greater
,
Mat.
5.19
.
shall
be
cut
off
from
among
his
people
Act.
3.22.23
.
and
therefore
how
farre
forth
necessary
,
necessitate
medii
,
and
ad
salutem
to
life
it self
,
so
far
forth
as
we
know
his
will
in
that
particular
let
Mr.
Baxter
judge
.
And
also
Secondly
,
is
to
be
done
in
such
wise
and
manner
as
he
himself
hath
commanded
,
and
not
after
mans
precept
and
tradition
,
there
being
no
lesse
rejection
,
plague
and
cursing
denounced
against
changing
the
ordinances
,
and
serving
God
after
such
manner
as
men
require
,
then
to
neglecting
it
altogether
Isa.
24.5.6.29.13
.
Mat.
15.9
.
And
also
thirdly
,
is
to
be
done
first
after
once
we
do
repent
and
believe
,
and
that
so
necessarily
first
(
necessitate
both
praecepti
and
medii
)
in
order
to
outward
membership
and
fellowship
in
the
visible
Church
of
Christ
,
and
in
order
also
to
the
true
being
of
the
visible
Church
in
that
outward
right
form
and
order
,
that
if
it
be
not
first
done
,
and
done
according
to
his
own
mind
,
and
not
mans
,
and
first
laid
as
a
foundation
among
the
rest
of
those
principles
Heb.
6.1
,
2.
of
Christs
doctrine
,
which
altogether
are
called
the
foundation
i.
e.
to
the
visible
Church
of
Christ
,
which
is
said
to
be
built
upon
the
foundation
of
the
Apostles
and
Prophets
i.
e.
their
doctrine
,
or
that
form
of
doctrine
they
delivered
,
whereof
baptism
in
water
was
a
part
,
and
a
principle
,
though
not
the
principal
part
Eph.
2.22
.
Rom.
6.2.3.17
.
I
deny
that
there
can
be
any
visible
Church
of
Christ
at
all
,
truly
constituted
according
to
his
own
will
,
and
such
a
bearer
up
of
that
building
it
is
,
tha●
abstract
it
,
and
there
is
no
building
fitly
framed
together
,
nor
people
growing
together
visibly
an
holy
Temple
in
the
Lord
,
and
he
that
in
these
latter
dayes
will
ever
erect
that
holy
City
and
Temple
which
was
trodden
under
foot
by
the
Gentiles
,
advancing
all
into
the
name
of
the
Church
at
the
door
of
infant-sprinkling
,
must
preach
and
practise
again
that
true
baptism
of
repentance
for
remission
of
sins
,
in
the
absence
of
which
there
was
no
true
visible
Church
as
to
outward
order
and
form
at
all
,
in
their
opinion
as
well
as
mine
,
who
hold
(
and
so
does
the
whole
Clergy
)
that
baptism
is
the
way
,
by
which
persons
enter
,
and
out
of
which
there
is
no
entring
at
all
into
the
visible
Church
,
in
which
therefore
to
erre
is
in
truth
such
an
unsufferable
crime
,
and
so
fearfully
to
erre
in
one
of
the
most
necessary
points
of
Religion
(
as
pertaining
to
visible
Church
order
)
that
except
ye
repent
of
your
infant-sprinkling
(
O
ye
Priests
)
and
be
baptized
truly
according
to
Christs
will
in
the
name
of
the
Lord
Iesus
for
remission
of
that
,
and
all
other
your
sins
and
superstitions
,
your
error
is
enough
to
justifie
our
separation
from
you
,
nor
find
we
how
we
can
in
Christs
name
,
and
according
to
his
will
,
or
without
violation
,
and
palpable
breach
of
that
outward
order
,
(
which
he
gives
no
dispensation
for
to
us
)
abide
in
one
body
,
or
Church
fellowship
with
you
in
the
supper
.
Secondly
Sirs
,
though
I
told
it
you
before
,
yet
to
conclude
this
,
I
now
tell
you
again
,
though
we
deny
infant
baptism
,
yet
,
we
do
not
hold
at
all
,
nor
conclude
thereby
that
the
whole
Church
of
God
hath
universally
erred
i.
e.
the
Church
of
Christ
in
all
ages
and
places
;
and
howbeit
,
it
is
tr●e
(
as
Dr.
Featley
saies
p.
19
and
we
with
him
)
That
particular
Churches
have
erred
,
and
may
erre
(
as
the
Greek
Church
,
and
the
Latin
Church
(
the
two
legs
upon
which
Mr.
Marshal
strives
to
make
infant
baptism
stand
still
,
because
it
hath
stood
there
so
long
)
and
general
councels
,
which
the
Schooles
term
the
representative
Church
,
are
sub●ect
to
error
,
and
have
sometimes
(
as
Dr.
Featley
saies
,
and
so
often
say
I
that
that
I
le
never
build
my
faith
upon
them
)
decreed
heresie
and
falshood
for
truth
,
&
howbeit
all
christendom
hath
erred
after
the
Clergy
in
this
point
,
and
many
more
for
1260
years
,
yet
t
is
true
(
as
Dr.
Featley
saies
)
that
the
formal
Church
(
as
they
speak
)
i.
all
the
assemblies
in
the
world
cannot
be
impeached
with
errour
in
this
point
of
infant
baptism
,
forasmuch
as
the
true
Churches
of
the
first
times
never
knew
it
,
and
many
faithful
witnesses
that
knew
it
to
be
a
corruption
testified
against
it
in
the
darkest
times
,
and
the
best
reformed
Churches
,
even
no
lesse
then
scores
of
Assemblies
do
deny
it
at
this
day
,
to
the
shame
of
that
one
general
Assemblie
that
would
have
settled
it
.
Review
.
And
not
onely
so
,
but
if
Mr.
Fishers
doctrine
which
〈◊〉
lately
delivered
,
as
a
judicious
gentleman
affirmd
,
who
heard
him
,
that
●ll
that
did
believe
and
were
dipt
should
be
saved
;
but
all
that
did
believe
and
were
not
dipt
should
be
damned
,
be
true
;
they
as
much
as
lies
in
them
,
damn
to
the
pit
of
hell
all
the
Matyrs
,
Professors
,
Fathers
,
believers
for
many
hundreds
of
years
together
:
Which
onely
doctrine
should
make
all
men
to
abhor
them
,
and
not
let
their
soules
intermeddle
with
their
secret
,
whose
rage
is
so
fierce
,
whose
wrath
is
so
cruel
,
Christ
shuts
out
onely
unbelievers
from
heaven
,
whosoever
believeth
not
shall
be
damned
.
This
doctrine
shuts
out
believers
if
they
be
not
dipt
,
i.
e.
if
they
be
not
Anabaptists
;
it
cannot
be
the
ceremony
they
are
so
hot
for
,
without
the
substance
.
Re-Review
.
But
saving
the
over
apprehensive
powers
of
that
judicious
Gentleman
,
who
ere
it
was
that
heard
me
,
he
most
grossely
abuses
▪
in
it
himself
and
me
,
in
reporting
such
a
thing
to
you
,
as
also
you
abuse
both
him
and
me
,
and
the
world
too
in
reporting
it
as
from
him
to
the
world
(
yet
you
have
done
him
honour
so
farre
I
confesse
as
to
conceal
his
name
,
or
else
you
had
done
him
a
greater
spite
indeed
)
himself
in
shewing
such
shallowness
of
capacity
in
hearing
,
as
scarcely
calls
for
that
worthy
title
of
judicious
Gentleman
,
and
me
in
not
only
mistaking
,
but
mistelling
his
mistake
also
to
you
,
who
print
out
his
mistake
to
all
the
world
:
for
such
doctrine
as
this
,
That
all
that
did
believe
,
and
were
not
dipt
should
be
damned
,
did
never
yet
fall
from
my
mouth
,
nor
did
ere
take
place
,
or
was
ever
owned
for
truth
in
my
mind
:
yea
howbeit
I
summon
you
,
or
any
else
to
shew
me
in
the
word
(
not
taken
by
snatches
,
but
in
the
whole
intent
,
and
scope
of
it
)
Gods
promise
of
salvation
by
Christ
without
obedience
to
him
both
in
repentance
,
faith
and
baptism
too
,
to
those
,
of
whom
all
these
things
are
required
,
I
say
it
again
(
least
you
mistake
me
as
speaking
of
infants
,
for
they
being
capable
of
none
of
these
,
of
them
to
salvation
none
of
these
are
required
of
whom
all
these
are
required
,
since
all
those
that
obey
not
the
Gospel
,
in
what
part
soever
of
it
it
is
manifested
to
them
,
shall
be
damned
,
2
Thes.
1.7
,
8
,
9
—
2.10
,
11
,
12.
Howbeit
,
I
say
I
wish
you
to
advise
how
safely
you
,
that
know
it
to
be
your
duty
,
may
neglect
it
,
and
how
groundedly
you
can
assure
your selves
,
that
you
do
believe
at
all
in
truth
,
if
you
receive
not
the
love
of
every
title
of
Christs
truth
,
so
as
wherein
it
appears
to
you
to
imbrace
and
obey
it
,
yet
I
am
well
assured
I
never
utterd
the
other
,
viz.
that
all
that
did
believe
,
and
were
not
dipt
should
be
damned
,
nor
is
it
now
,
nor
ever
was
it
my
judgement
to
this
hour
;
of
which
for
the
worlds
and
your
satisfaction
,
sith
I
have
been
very
often
charged
,
and
that
twice
or
thrice
in
publique
places
where
I
have
preacht
,
so
to
hold
,
I
shall
here
give
this
brief
account
.
I
judge
that
all
persons
in
the
world
(
meaning
not
infants
,
but
such
as
are
at
years
of
discretion
,
to
whom
the
Gospell
comes
in
any
measure
)
are
of
some
or
other
of
these
three
sorts
,
viz.
-
1.
Either
such
as
neither
believe
at
all
,
nor
so
much
as
in
words
profess
so
to
do
,
Or
-
2.
Such
as
in
words
say
they
believe
,
and
indeed
do
not
.
Or
-
3.
Such
as
both
profess
to
believe
,
and
do
indeed
believe
as
they
say
.
Now
I
suppose
we
all
hold
the
first
sort
,
viz.
professed
prophane
ones
,
so
living
so
dying
,
will
be
damned
,
and
unless
we
will
deny
the
Scriptures
,
we
must
needs
hold
the
second
sort
,
whose
professed
faith
is
a
dead
faith
shall
not
be
saved
,
for
what
doth
it
profit
if
a
man
say
he
hath
faith
Jam.
2.14
.
and
have
not
works
,
&c.
whereby
onely
faith
is
proved
to
be
true
indeed
as
it
is
professed
,
can
that
faith
save
him
?
as
for
the
third
sort
,
viz
true
believers
,
I
subdivide
them
in
my
thoughts
into
2
ranks
.
First
,
such
as
believing
in
Christ
truly
for
salvation
,
believe
also
baptism
in
its
true
way
of
dispensation
,
and
not
rantism
,
to
be
Christs
will
concerning
them
,
and
these
I
am
certain
will
submit
accordingly
and
obey
him
in
it
,
for
such
as
say
they
have
faith
,
and
live
in
rebellion
to
what
parts
of
Christs
will
they
know
they
ought
to
obey
him
in
,
have
not
faith
to
salvation
what
ever
they
say
.
Or
Secondly
,
such
as
believing
in
Christ
,
neither
see
nor
believe
,
nor
practise
baptism
in
that
only
true
way
wherin
we
dispense
it
,
and
all
this
meerly
for
want
of
meanes
to
discover
it
to
them
,
or
by
means
of
the
invincible
ignorance
of
their
times
,
and
ages
wherein
they
lived
,
and
wherein
,
according
to
the
will
of
God
permitting
it
so
to
be
,
the
mind
of
God
in
that
thing
hath
been
hid
,
and
,
as
we
know
it
hath
in
many
more
things
for
ages
and
generations
together
,
remained
undiscovered
,
which
times
of
ignorance
I
believe
God
much
winked
at
,
in
those
who
sincerely
owned
truth
,
and
obeyed
it
so
far
as
it
then
appeared
,
and
as
they
saw
it
,
though
now
he
commands
all
men
to
return
from
Babylon
in
these
daies
of
light
,
wherein
men
may
see
,
but
that
they
will
not
,
yea
many
prophets
,
and
righteous
ones
in
the
height
of
Popery
,
have
desired
to
see
,
and
hear
what
we
do
,
or
may
do
,
yet
could
not
,
the
Scriptures
lying
lockt
up
as
unlawful
well-nigh
for
any
to
consult
with
,
therefore
look
you
to
it
who
say
you
do
not
this
or
that
because
you
see
it
not
,
for
I
testify
to
you
that
it
is
a
time
wherein
the
true
light
shineth
so
cleerly
,
that
men
need
not
erre
,
if
they
love
not
darkenesse
more
then
light
because
their
deeds
are
evil
.
And
the
same
measure
of
light
and
reformation
and
truth
,
which
might
have
denominated
you
reformists
,
had
you
lived
100
years
ago
,
will
not
serve
to
denominate
you
so
now
,
since
the
smoak
that
darkned
the
sun
,
and
the
aire
,
is
much
more
perfectly
dispelled
then
in
that
twilight
,
in
this
form
,
I
mean
of
such
as
could
not
see
,
not
because
they
would
not
,
but
because
it
shone
not
,
do
I
rank
all
the
Martyrs
,
and
those
honest
men
,
whom
you
do●e
on
as
Fathers
,
and
all
true
professors
and
believers
for
many
hundreds
of
years
together
,
who
witnessed
to
truth
,
and
suffered
for
it
too
,
so
far
as
it
did
appear
to
them
in
their
times
,
to
this
sort
of
men
I
am
more
charitable
and
tender
in
my
censures
then
you
can
possibly
prove
your selves
to
be
,
and
so
I
am
also
to
infants
,
for
all
your
prate
of
pleading
for
them
against
our
cruelties
,
neither
doth
any
doctrine
that
ever
I
delivered
damn
any
of
these
to
the
pit
of
hell
,
as
your
doctrine
of
so
rigid
,
ha●sh
,
fierce
and
cruel
rejection
of
all
infants
from
salvation
,
save
those
of
believers
,
doth
damn
an
hundred
to
one
of
them
,
that
dy
in
innocent
infancy
:
and
where
it
should
be
that
that
Gentleman
told
you
I
preacht
that
doctrine
,
That
all
such
as
believe
,
and
yet
are
not
dipped
shall
be
damned
I
know
not
,
but
this
I
know
,
that
I
was
ever
so
far
from
conceiving
,
much
more
expressing
any
such
thing
that
where
I
speak
in
publique
of
that
point
of
baptism
,
in
prevention
of
that
prejudice
,
and
opinion
of
our
harshness
,
which
your
publike
balling
at
us
bege●s
in
your
hearers
,
I
commonly
deliver
my self
to
the
contrary
.
But
now
Sirs
,
as
for
your selves
,
who
so
falsely
father
this
doctrine
upon
me
as
mine
,
and
that
with
such
abhorrency
of
both
it
,
and
me
for
it
,
and
with
such
patheticall
expressions
of
your
zeal
against
it
,
as
that
you
even
set
your
teeth
an
edge
as
it
were
,
and
whet
the
spirits
of
all
men
to
abhor
us
for
it
,
if
they
had
nothing
in
all
the
world
against
us
,
in
point
of
doctrine
but
that
,
&
not
to
let
their
souls
intermeddle
with
our
secrets
,
whose
rage
is
so
fierce
,
and
whose
wrath
is
so
cruel
,
what
if
I
go
no
further
then
your
own
Account
of
the
Disputation
at
Ashford
,
to
prove
that
your selves
are
the
men
that
hold
this
doctrine
,
that
though
persons
believe
,
yet
if
they
be
not
baptized
they
must
be
damned
,
and
not
we
?
are
you
not
then
condemned
out
of
your
own
mouths
to
perpetual
abhorring
?
now
therefore
Quid
rides
?
de
te
fabula
narratur
,
thou
O
Accountant
art
the
man
of
whom
this
tale
may
be
told
more
truly
then
of
us
,
who
hast
plotted
so
well
,
as
to
plat
a
whip
here
for
thy
own
back
:
yea
I
appeal
to
the
whole
world
of
wise
men
●o
judge
,
whether
I
do
not
bring
proof
out
of
your
own
paper
,
if
your
true
Account
be
yours
,
and
be
as
true
an
Account
of
your
judgements
as
t
is
pretended
to
be
of
your
disputation
,
that
it
is
your
own
judgement
,
and
not
mine
,
that
baptism
is
so
necessary
to
salvation
,
that
even
such
as
believe
,
and
yet
are
denyed
to
be
baptized
,
notwithstanding
that
very
belief
of
theirs
shall
be
damned
:
go
bur
back
with
me
therefore
to
the
7th
page
of
your
Pamphlet
,
and
compare
it
with
what
you
say
in
the
third
and
fourth
pages
concerning
childrens
believing
,
and
see
what
an
Account
you
have
there
given
of
your
own
minds
in
this
matter
.
In
the
fourth
you
conclude
,
from
the
like
in
the
children
of
the
Iewes
,
that
the
children
of
beli●ving
parents
have
faith
,
in
the
third
page
you
conclude
from
Mat.
18.6
.
that
little
ones
do
believe
,
now
look
but
in
the
seventh
page
,
and
let
all
the
world
judge
,
whether
you
do
not
there
say
of
these
same
persons
,
viz.
of
the
infants
of
believing
parents
,
of
whom
you
asserted
before
they
were
believers
,
that
if
they
may
not
be
baptized
,
and
that
s
none
of
the
childrens
fault
neither
as
the
neglect
of
baptism
is
in
men
,
it
destroies
the
hope
that
the
parents
can
have
of
their
salvation
,
for
it
leaves
them
in
no
better
condition
,
say
you
,
then
Turks
and
Pagans
,
and
their
children
:
the
salvation
of
whom
is
with
you
as
hopeless
,
for
ought
I
see
,
as
of
the
Devills
:
which
things
let
that
or
any
judicious
Gentleman
spel
,
and
put
together
and
see
if
it
be
not
tantamount
to
such
a
testimony
as
this
,
viz
-
that
those
that
believe
,
and
a●e
not
baptized
shall
be
damned
,
for
to
be
damned
,
and
not
saved
are
all
one
,
and
as
for
children
of
Tu●ks
and
Pagans
dying
in
infancy
,
you
record
it
it
as
a
monstrous
thing
that
I
should
say
,
that
for
ought
I
knew
they
might
be
saved
;
yea
by
the
reply
that
was
made
to
that
speech
of
mine
by
one
who
said
perhaps
I
thought
the
devills
might
be
saved
,
it
appears
that
your
party
thinks
it
as
possible
that
the
devils
may
be
saved
,
as
soon
as
the
dying
infants
of
Turks
and
Pagans
:
and
yet
of
the
children
of
believing
parents
,
who
in
your
opinion
do
also
believe
themselves
,
you
say
the
opinion
of
the
Anabaptists
,
which
denyeth
baptism
to
little
children
,
puts
the
parents
out
of
hopes
of
their
salvation
,
und
makes
them
to
be
in
no
better
condition
then
Turks
and
Pagans
:
yea
you
say
believing
parents
may
say
of
their
children
,
that
dy
without
baptism
,
what
hopes
of
our
child
,
who
is
in
no
better
condition
,
then
the
children
of
infidels
?
and
really
they
say
true
if
the
state
of
infidels
dying
infants
be
so
damnable
,
as
you
saie
it
is
:
is
it
you
or
we
,
Sirs
,
whose
doctrine
damnes
believers
,
if
they
be
not
baptized
?
I
le
conclude
this
matter
with
you
,
much
what
in
your
own
words
,
and
form
of
speech
.
Christ
shuts
out
only
unbelievers
from
heaven
,
whosoever
believeth
not
shall
and
be
damned
,
this
doctrine
of
yours
,
that
little
infants
are
believers
,
and
yet
out
of
all
hopes
of
being
saved
,
if
not
baptized
,
shuts
out
believers
if
they
be
not
baptized
,
i
e.
if
they
be
not
rantiz'd
(
for
that
is
the
best
baptism
you
use
)
and
by
consequence
if
your
doctrine
,
which
you
delivered
in
this
Account
(
as
judicious
Gentlemen
that
read
it
will
affirm
)
be
true
,
that
even
believers
not
baptized
shall
be
damned
,
you
had
need
baptize
your
believing
infants
indeed
,
i.
e.
to
do
more
then
cris
crosse
two
or
three
drops
of
water
on
their
faces
,
or
else
(
for
all
your
plea
for
their
baptizing
on
pain
of
their
damnation
)
they
l
be
damn●d
,
if
they
be
no
more
then
sprinkled
,
for
want
of
true
baptism
when
all
is
done
:
for
that
is
not
so
much
as
the
Ceremony
it self
in
truth
,
which
you
are
so
hot
for
without
the
substance
,
yet
would
I
not
have
you
be
an
abhorring
for
all
this
,
but
pittyed
and
prayed
for
rather
▪
that
you
may
in
time
for
this
and
all
other
your
follies
,
and
false
accusations
of
others
,
of
things
whereof
you
are
more
guilty
your selves
,
abhor
your selves
in
dust
and
ashes
,
that
you
may
not
be
an
abhorring
(
as
he
is
more
then
half
blind
that
doth
not
see
who
will
be
once
)
amongst
both
God
and
men
Rev.
17.16
.
Rev.
19.2
.
And
thus
I
have
done
with
your
first
Argument
.
Review
.
The
second
is
this
,
little
Children
under
the
law
received
the
Seal
of
the
Gospel
covenant
;
for
circumcision
was
the
seal
of
the
righteousness
of
faith
,
which
is
the
Gospel-Covenant
.
The
Law
saith
,
Do
this
and
live
:
the
Gospel
,
only
believe
in
the
Lord
Iesus
Christ
;
and
therefore
God
calls
it
an
everlasting
covenant
;
and
the
Apostle
saith
the
Law
that
came
430
years
could
not
disannull
it
,
Gal.
3.17
,
and
he
saith
expresly
the
Gospel
was
preached
to
Abraham
,
ibid.
ver.
8.
nay
more
,
the
carnall
seed
of
Abraham
,
Ishmael
and
Esau
,
men
branded
for
Reprobates
in
Scripture
,
yet
because
they
were
born
in
Abrahams
house
,
received
that
seal
by
Gods
appointment
.
Why
then
should
not
children
under
the
Gospel
receive
baptism
,
which
the
Adversaries
confess
to
be
the
Seal
of
the
Gospel-Covenant
?
Re-Review
.
This
poor
forlorn
wretched
Argument
hath
been
handled
,
and
laid
sprawling
once
or
twice
before
,
where
both
its
consequence
is
denyed
,
and
good
reason
gien
of
the
senselessness
of
such
syllogizing
,
as
is
here
from
the
Law
to
the
Gospel
,
therefore
it
is
but
needless
to
defend
our selves
any
further
against
it
,
it
being
a
demi-dead
man
,
that
is
disabled
from
being
dreadful
to
us
already
;
nevertheless
sith
he
hath
strengthens
himself
again
what
he
can
,
and
comes
up
recru●ed
,
and
attended
with
a
company
of
scambling
,
and
for
the
most
part
very
unsound
sentences
at
his
heels
,
t
wil
not
be
amisse
to
enter
the
lists
a
little
with
him
,
and
these
his
Auxiliaries
.
First
then
Sirs
,
whereas
you
come
in
again
with
that
crooked
consequence
viz.
inf●nts
must
be
baptized
under
the
Gospel
,
because
circumcisied
under
the
law
,
we
might
more
pertinently
let
up
a
shout
at
your
shameful
folly
in
this
particular
,
then
set
upon
the
shewing
of
it
any
more
,
it
is
so
palpable
;
for
verily
(
as
is
proved
sufficiently
above
)
these
two
viz.
the
Covenant
of
the
law
and
the
Gospel
,
from
the
Identity
of
which
you
infer
an
Identity
in
the
subject
of
the
ordinances
and
administrations
of
both
,
and
by
way
of
analogy
,
would
evince
them
both
to
belong
to
the
same
persons
,
I
must
tell
you
these
are
two
Testaments
,
or
wills
of
God
,
concerning
men
,
in
those
two
different
times
viz.
before
Christ
and
since
,
and
these
two
so
specifically
distinct
,
that
they
not
onely
run
upon
different
strains
and
require
different
terms
(
as
your selves
here
confesse
)
the
law
saying
do
this
and
live
,
the
Gospell
onely
believe
,
but
also
stand
upon
different
promises
,
whereof
the
Gospels
being
of
the
heavenly
Canaan
,
are
better
then
the
laws
,
which
were
but
of
an
earthly
one
,
and
these
also
pertaining
to
two
different
seeds
viz.
the
legal
to
the
natural
children
of
Abraham
i.
e.
Isaac
and
his
posterity
by
generation
;
the
Evangelical
to
the
spiritual
seed
of
Abraham
i.
e.
such
as
are
of
Christ
by
faith
and
regeneration
;
and
they
had
also
different
dispensations
,
the
one
circumcision
,
the
other
another
thing
viz.
dipping
,
a
thing
no
way
like
it
,
and
different
subjects
also
for
those
different
dispensations
,
so
that
(
if
men
and
their
ministers
were
not
all
turned
Momes
)
they
could
not
,
but
must
manifestly
perceive
it
,
the
old
Testament
admitting
to
circumcision
onely
males
,
and
these
onely
on
the
eighth
day
,
in
case
they
were
in
the
house
so
young
,
and
all
the
males
in
the
house
,
whether
sons
or
servants
,
whether
born
in
the
house
,
or
bought
with
money
of
any
stranger
,
and
all
this
without
respect
to
either
faith
or
repentance
in
the
persons
to
whom
dispenst
,
or
any
prae-preaching
to
them
by
the
person
dispensing
,
the
new
Testament
taking
in
to
baptism
as
no
servants
upon
the
masters
faith
,
so
all
persons
in
the
world
both
males
and
females
upon
their
own
,
and
that
upon
any
day
,
and
not
the
eighth
onely
,
wherein
after
they
have
been
preacht
to
,
they
professe
to
repent
and
believe
Mat.
3.
Act
,
2.
Act.
8.
Act.
18.
The
proof
of
which
real
,
specifical
diversity
of
these
two
Covenant●
〈◊〉
yet
farre
more
evident
.
First
,
because
the
spirit
denominates
them
so
to
be
in
Scripture
,
calling
them
expressely
the
two
Covenants
Gal.
4.24
.
and
also
very
often
(
in
plurali
)
the
Covenants
,
the
covenants
of
promise
.
Secondly
by
that
contradistinction
of
speech
,
which
the
spirit
useth
,
when
he
speaks
of
them
,
and
those
oppposite
Epithets
,
by
which
he
diversifies
them
,
calling
one
the
Law
,
the
other
the
Gospel
,
and
the
law
by
the
name
of
the
first
testament
,
or
will
of
Cod
,
the
Gospel
the
Second
,
the
law
the
old
testament
,
the
Gospel
the
new
;
the
law
(
which
bound
to
circumcision
,
and
to
the
observation
of
which
in
all
other
things
circumcision
bound
its
subjects
,
when
they
came
to
years
)
not
of
faith
(
though
faith
then
was
too
in
a
few
,
and
also
from
the
beginning
as
to
the
eternal
inheritance
)
but
of
flesh
rather
,
and
the
time
before
faith
came
Gal.
3.11.12.13
.
also
a
law
of
a
carnall
commandement
,
a
faulty
and
a
blameable
testament
of
weak
and
beggerly
rudiments
,
(
in
respect
of
Christ
,
who
is
the
end
of
them
)
standing
in
imperfect
and
onely
flesh-purifying
precepts
,
and
on
meerly
terrene
,
inferiour
,
and
flesh-pleasing
promises
,
as
Canaan
and
Ierusalem
here
below
also
the
Letter
,
in
ink
,
in
tables
of
stone
,
the
ministration
of
death
and
condemnation
,
the
Covenant
gendering
to
bondage
,
the
haired
,
the
hand
writing
of
ordinances
that
was
against
us
,
yet
thus
farre
not
against
,
but
subservient
to
the
promises
,
as
t
was
the
similitude
of
heavenly
things
,
the
figure
and
shadow
of
the
good
things
to
come
,
and
a
schoolmaster
to
bring
to
Christ
,
Eph.
2.14
.
Col.
2.14
.
The
Gospel
contrariwise
the
time
of
faith
Gal.
3.25
.
for
after
faith
came
&c.
the
power
of
an
endless
life
Heb.
7.16
.
a
better
Testament
,
standing
in
lesse
painful
ordinances
,
more
plain
and
soul
purifying
precepts
,
and
on
better
and
more
precious
,
and
foul
saving
promises
,
a
Canaan
,
a
Ierusalem
from
above
Heb.
8.6
.
Also
the
ministration
of
the
spirit
in
fleshly
tables
of
the
heart
,
of
righteousnesse
,
of
life
,
liberty
,
love
,
grace
,
reconciliation
,
the
very
Image
and
truth
it self
,
of
which
the
law
was
but
the
shadow
.
Thus
you
find
the
Scripture
opposing
one
of
these
two
to
the
other
,
so
farre
is
it
from
signifying
them
to
be
one
and
the
self
same
Covenant
,
as
you
frivolously
fain
them
to
be
,
that
you
may
build
your
infant-baptism
thereupon
.
Now
whether
we
shall
believe
the
holy
spirit
,
which
stiles
these
two
expressely
two
Covenants
,
or
your selves
,
who
will
have
them
to
be
but
one
,
judge
ye
.
Moreover
,
how
two
Covenants
or
testaments
can
be
plurally
pointed
out
and
called
two
,
and
opposed
respectively
ad
se
invicem
,
by
the
names
of
the
first
and
second
,
the
old
and
new
,
the
type
and
the
truth
,
a
better
and
a
worse
&c.
yea
and
contradictorily
predicated
too
,
as
the
law
and
the
Gospel
are
,
of
which
it
s
said
the
one
is
of
faith
,
i.
e.
ever
(
for
so
the
Gospel
ever
was
,
saying
,
believe
and
live
,
and
the
just
must
live
by
faith
)
the
other
not
of
faith
i.
e.
never
(
for
the
law
never
was
of
faith
,
but
the
man
that
doth
them
shall
live
in
them
,
was
the
terms
thereof
)
and
yet
all
this
while
be
but
one
and
the
same
Covenant
and
Testament
,
is
no
lesse
then
a
mystery
to
me
sith
,
t
is
an
undeniable
rule
among
Logicians
,
that
oppositio
semper
subinfer●
pluralitatem
,
also
that
contradictio
est
oppositionum
perfectissima
,
pugnacissima
,
et
Eterna
d
s●unctionis
:
opposition
,
specially
contradiction
,
which
is
the
greatest
of
oppositions
,
doth
suppose
a
plurality
,
so
that
t
is
impossible
that
one
thing
should
be
two
contradictory
things
at
once
,
or
that
contradictories
should
eodem
tempore
cadere
in
idem
,
i.
e.
be
truely
spoken
both
of
the
same
thing
at
the
same
time
.
Babist
.
The
one
is
called
the
first
,
and
the
old
Testament
meerly
because
it
went
before
and
is
now
vanisht
away
and
alienated
,
the
other
is
called
the
second
,
and
the'
new
one
meerly
because
it
comes
after
that
,
and
is
now
in
being
,
not
because
it
is
really
another
Testament
,
another
Covenant
as
you
contend
,
but
two
parts
rather
or
periods
of
one
and
the
same
Covenant
of
grace
,
which
was
from
the
beginning
of
the
world
.
Baptist.
I
confesse
that
the
Gospel
Covenant
was
in
the
world
before
the
Law
,
and
under
the
law
also
,
onely
in
smaller
measure
of
manifestation
,
as
well
as
now
,
but
deny
still
that
the
Law
,
which
is
called
the
old
and
first
Covenant
was
the
Covenant
of
the
Gospel
,
or
that
it
was
not
a
Covenant
clearly
distinct
from
it
:
for
its
being
opposed
as
the
new
and
second
,
to
the
other
as
a
first
and
old
one
,
preaches
no
lesse
to
the
meanest
capacities
,
then
a
plurality
:
And
as
for
that
reason
,
which
you
give
of
those
terms
first
,
second
,
old
and
new
,
viz.
because
the
law
was
more
antient
and
antecedent
,
the
Gospel
more
of
late
,
and
subsequent
,
in
this
sence
t
is
true
the
Gospel
is
succedaneous
to
the
other
,
as
to
its
last
and
clearest
promulgation
under
Christ
crucified
(
for
else
in
some
degrees
of
it
the
Gospel
was
before
the
law
,
and
was
preacht
to
Abraham
(
as
you
alleadge
)
out
of
Gal.
3.8.17
.
)
430
years
before
Moses
,
yea
and
to
Adam
2000
years
before
that
,
yea
indeed
to
say
the
truth
,
the
Law
and
the
Gospel
,
were
both
even
from
the
beginning
,
though
both
more
lively
illustrated
toward
the
end
:
the
Gospel
in
dark
promises
being
both
before
,
and
under
those
plainer
promulgations
of
the
Law
,
as
given
by
Moses
,
and
the
law
in
some
parcels
viz.
Sacrifices
and
some
other
ceremonies
of
it
,
being
from
Adam
and
Abel
before
the
brighter
breakings
forth
of
either
the
one
,
or
yet
the
other
,
in
this
sence
I
say
t
is
true
,
the
Law
came
first
by
Moses
,
before
the
Gospel
of
grace
and
truth
came
by
Christ
;
whereupon
that
may
be
properly
called
the
first
and
old
one
,
and
this
also
the
second
and
the
new
,
neverthelesse
not
onely
thereupon
,
for
howbeit
the
bare
notions
of
first
second
,
old
and
new
arise
from
the
ones
being
once
,
and
now
abolished
,
the
others
being
since
,
and
still
abiding
,
yet
could
they
not
possibly
and
properly
be
called
so
much
as
two
Covenants
,
much
less
a
first
and
a
second
,
if
they
were
not
truly
two
,
or
were
only
one
,
for
then
we
may
properly
call
two
years
one
,
or
one
single
intire
year
by
the
name
of
two
years
,
and
those
two
the
first
year
and
the
second
,
the
old
year
and
the
New
year
,
because
there
is
two
parts
,
two
periods
,
two
halves
in
that
one
year
,
whereof
one
is
Antecedent
to
the
other
,
which
Py-bald
Bull
,
Bipartite
business
,
odd
conceited
one-two
,
or
simple
duple
is
both
ridiculous
,
improper
and
impossible
.
Babist
.
They
are
called
two
Covenants
in
regard
of
the
double
outward
dispensation
,
and
different
administration
thereof
,
though
the
Covenant
be
one
and
the
same
,
and
so
saith
Mr.
Marshall
p.
8.9.10
.
of
his
Sermon
,
viz.
The
Covenant
of
grace
for
substance
hath
been
alwaies
one
and
the
same
,
though
not
for
the
Manner
of
administration
so
p.
12.
The
externall
administration
of
the
Covenant
is
not
the
same
with
us
(
saith
he
)
as
it
was
with
them
,
but
the
Covenant
is
the
same
,
they
were
under
the
same
misery
by
nature
,
had
the
same
Christ
,
the
lamb
slain
from
the
beginning
of
the
world
,
the
same
conditions
of
faith
and
repentance
to
be
made
partakers
of
the
Covenant
,
the
same
graces
promised
in
the
Covenant
,
circumcising
the
heart
to
love
the
Lord
&c.
Theirs
was
dispensed
in
darker
prophecies
,
and
obscurer
sacrifices
,
types
,
and
sacraments
,
ours
more
gloriously
and
in
a
more
greater
measure
:
the
clothes
indeed
do
differ
,
but
the
body
is
the
same
,
and
so
p.
13.
The
very
self
same
priviledges
,
formerly
made
peculiar
to
the
Iews
,
are
now
(
saith
he
)
through
Christ
communicated
to
the
Gentiles
.
Baptist.
That
the
Covenant
of
grace
is
for
substance
not
two
but
in
all
ages
one
and
the
same
within
it self
who
denies
?
but
what
then
?
is
it
therefore
one
and
the
same
with
another
,
that
most
manifestly
,
and
downrightly
differs
from
it
,
and
is
as
distinct
a
covenant
also
as
that
within
it self
?
for
so
verily
the
law
,
which
is
also
called
the
first
covenant
,
or
the
Covenant
of
Circumcision
,
was
varying
wonderfully
from
that
Gospel
Covenant
,
whereof
yet
we
confesse
is
to
be
the
type
,
in
both
its
Priesthood
and
People
,
its
Mediator
and
Attonement
,
sacrifices
and
offerings
,
precepts
and
promises
,
inheritance
and
heirs
,
birth-priviledges
and
seed
,
ordinances
and
their
subjects
,
and
all
things
thereunto
pertaining
:
I
say
they
were
very
divers
each
from
other
,
saving
still
that
one
was
to
shadow
out
the
other
,
viz.
Moses
the
Mediator
,
Ioshua
the
Saviour
,
Aaron
the
High-Priest
,
and
his
burnt
offerings
,
for
that
temporal
annuall
Attonement
,
Heb.
10.1
,
2.
and
purgation
from
fleshly
impurities
,
were
all
to
point
our
Christ
,
who
is
all
this
spiritually
,
viz.
the
Mediator
,
Saviour
,
High-Priest
,
Sacrifice
,
and
author
of
eternal
Attonement
between
God
and
us
,
and
purification
of
our
Consciences
in
the
Gospel
;
those
earthly
promises
and
inheritance
were
to
represent
our
heavenly
,
their
fleshly
heirship
,
birth-priviledges
,
seed
,
and
admission
of
new
born
babes
to
ordinances
,
to
shadow
out
what
high
born
heirs
those
babes
are
,
who
are
begotten
to
the
faith
,
and
their
right
and
title
to
a
standing
in
the
Gospel
Church
.
O
but
saies
Mr.
Marshall
,
they
had
the
same
Gospel
Covenant
that
we
have
,
the
same
Christ
,
the
same
conditions
,
i.
e.
faith
and
repentance
&c.
First
,
take
notice
that
with
him
faith
and
repentance
are
the
conditions
on
which
persons
stood
then
,
and
ever
before
,
and
do
now
in
the
Gospell
Covenant
which
things
he
knowes
infants
have
not
,
and
therefore
are
not
by
right
to
be
visibly
inchurched
,
and
incovenanted
under
the
Gospel
.
till
they
visibly
appear
to
have
them
,
yet
under
the
Law
they
were
in
covenant
,
and
inchurched
for
all
that
and
why
?
because
faith
and
repentance
were
not
the
conditions
of
that
Church-covenant
and
ordinances
,
nor
of
heirsh●p
to
that
Earthly
Canaan
,
but
meer
fleshly
descent
of
Abraham
,
Isaac
and
Iacob
,
which
whoever
had
,
had
title
to
circumcision
and
Canaan
(
though
not
to
heaven
)
thereupon
,
if
they
never
believed
,
nor
repented
whilest
they
breathed
.
Secondly
,
but
what
if
they
had
the
same
Gospel
Covenant
,
that
we
have
,
held
forth
to
them
,
at
least
in
a
darker
way
,
will
it
follow
therefore
that
they
had
not
also
another
Covenant
over
and
above
that
peculiar
to
themselves
,
which
we
have
not
,
whereof
circumcision
was
a
token
,
and
which
believing
Gentiles
,
much
less
their
seed
have
nought
to
do
with
at
all
?
I
trow
not
,
for
though
we
grant
Mr.
Marshall
,
that
they
had
the
substance
of
the
Gospel
among
them
,
as
also
Adam
,
Noah
,
and
Abraham
had
,
and
the
same
priviledges
of
that
Covenant
that
we
have
(
excepting
some
circumstances
of
it
,
wherein
we
are
beyond
them
)
that
will
not
run
retro
(
as
Mr.
Marshall
would
fain
have
it
)
That
the
self
same
priviledges
formerly
made
peculiar
to
the
Iews
,
are
now
through
Christ
conveyed
to
the
Gentiles
:
for
the
old
Covenant
priviledges
viz.
the
fleshly
birth
holiness
,
and
heirship
to
Canaan
,
and
title
to
be
signed
as
heirs
,
upon
a
meer
natural
descent
are
such
as
the
best
Gentiles
,
and
best
believers
seed
in
the
world
can
lay
no
claim
to
,
for
that
was
(
as
we
see
Gen.
17.
)
a
distinct
proper
Covenant
to
themselves
,
as
the
fleshly
seed
of
Abraham
,
Isaac
and
Iacob
,
whom
the
spiritual
seed
themselves
have
(
as
such
)
no
right
to
partake
with
in
their
inheritance
or
earthly
Canaan
,
as
this
fleshly
seed
(
as
meerly
such
)
have
no
right
to
partake
with
the
other
in
their
heavenly
Canaan
.
Babist
.
But
Mr.
Marshal
saies
p.
11.
that
all
their
external
promises
in
case
of
obedience
,
all
outward
blessings
,
which
were
to
be
enjoyed
by
them
,
the
land
of
Canaan
,
and
all
the
good
things
in
it
,
all
outward
punishments
and
threatnings
,
losse
of
their
Conntrey
,
going
into
captivity
,
and
their
sacrifices
,
their
washings
,
their
sprinklings
,
their
holy
persons
,
holy
feasts
,
and
holy
things
,
were
all
of
them
but
so
many
administrations
of
the
Covenant
of
grace
;
earthly
things
were
not
onely
promised
and
threatned
more
distinctly
and
fully
,
then
now
they
are
to
them
who
are
in
Covenant
,
but
were
figures
,
signs
and
types
,
and
sacraments
of
spiritual
things
,
to
be
enjoyed
both
by
them
and
us
.
Baptist.
As
I
grant
the
Covenant
of
Grace
,
which
promises
eternal
life
on
conditions
(
as
Mr.
Marshall
confesses
)
of
only
faith
and
repentance
,
to
be
for
substance
for
ever
the
same
within
it self
,
so
I
grant
that
the
other
covenant
viz.
all
those
external
promises
of
outward
blessings
,
which
were
to
be
enjoyed
by
the
Iews
in
Canaan
,
in
case
of
their
obedience
,
was
a
certain
outward
administration
,
and
lively
type
of
that
inward
and
true
covenant
of
grace
,
yet
still
must
it
be
regranted
by
Mr.
Marshall
and
all
men
,
that
even
that
was
a
true
,
real
,
and
really
distinct
covenant
also
of
it self
,
and
though
that
were
a
plain
picture
,
and
a
map
of
the
other
,
and
as
it
were
a
different
dresse
wherewith
it
was
clothed
upon
,
and
wherein
it
was
exhibited
to
the
world
,
yet
was
it
not
onely
an
administration
of
the
Gospel
,
but
also
an
entire
covenant
,
so
substantially
divided
from
that
,
as
that
its
most
properly
denominated
another
covenant
,
and
not
that
,
and
they
both
are
truly
denominated
to
be
two
viz.
an
old
and
new
one
,
a
first
,
and
a
second
,
which
they
could
not
genuinely
be
,
unless
one
were
more
then
meerly
another
form
and
manner
of
administration
or
the
other
.
Nay
seriously
if
that
Gospel
covenant
,
which
both
you
and
wee
say
is
one
and
the
same
in
substance
,
onely
admitted
variation
in
its
circumstances
,
doth
multiply
it self
answerably
to
the
number
of
those
different
clothings
,
which
that
one
body
hath
successively
come
forth
in
,
and
must
be
as
multifariously
expressed
,
as
it
hath
shewed
it self
in
various
habits
to
our
view
,
and
bear
the
names
of
two
,
of
first
and
second
,
old
and
new
from
its
severall
and
remarkable
periods
and
administrations
:
then
sith
there
hath
been
not
two
onely
,
but
as
you
say
truely
your selves
,
four
rem●rable
periods
,
and
circumstantial
appearances
of
that
covenant
viz.
the
first
from
Adam
to
Abraham
;
the
second
from
Abraham
to
Moses
;
the
third
from
Moses
to
Christ
;
the
fourth
from
Christ
to
the
end
;
the
word
would
sure
have
spoken
of
four
covenants
,
or
testaments
,
and
not
two
onely
viz.
two
old
ones
,
and
two
new
ones
,
or
the
first
and
second
,
the
third
and
fourth
,
and
so
by
that
reckoning
this
is
the
fourth
testament
that
we
are
under
,
yet
truly
it
is
but
a
second
,
and
a
second
truly
it
is
,
in
respect
to
that
first
testament
that
s
now
vanisht
,
that
once
was
in
force
,
and
had
truly
,
though
more
carnally
and
also
typically
of
this
,
and
as
this
also
more
spiritually
hath
,
ordinances
of
divine
service
,
and
a
sanctuary
,
and
a
mediator
,
and
Saviour
,
and
salvation
;
and
Priesthood
,
and
sacrifices
,
and
blood
of
sprinkling
,
and
purifying
,
an
atonement
,
and
an
inheritance
,
and
a
promised
land
,
and
a
seed
entitled
to
it
,
and
a
circumcision
evidencing
it
,
and
given
as
a
token
viz.
that
to
the
fleshly
seed
which
was
circumcision
of
the
flesh
,
this
to
the
spiritual
babes
,
I
mean
believers
i.
e.
the
circision
of
the
heart
.
And
howbeit
that
was
a
kind
of
administration
of
this
,
that
the
map
,
this
the
main
thing
meant
by
it
,
that
the
picture
,
this
the
person
represented
,
that
the
clothing
this
the
body
,
at
that
time
set
forth
gloriously
thereby
,
yet
all
this
denies
not
but
that
that
map
,
that
picture
,
that
clothing
,
that
glorious
administration
was
also
(
as
it
is
also
called
a
distinct
Covenant
within
it self
,
which
though
it
stood
truly
for
a
time
,
yet
because
also
as
a
type
of
what
should
be
under
Christ
,
is
now
utterly
abrogated
,
utterly
nullified
together
with
the
holinesse
of
all
its
most
glorious
holy
ordinances
,
whereof
circumcision
was
a
chief
one
,
and
in
infancy
to
be
dispensed
,
and
with
the
holinesse
of
all
their
holy
things
,
and
their
holy
persons
also
i.
e.
the
whole
race
of
the
Iews
to
all
their
posterities
,
which
holy
persons
Mr.
Marshal
(
wellfare
his
heart
for
it
)
in
that
clause
I
now
answer
to
,
confessing
to
be
a
type
,
must
consequently
confesse
their
holinesse
to
be
totally
taken
away
now
the
truth
is
come
in
,
and
not
translated
from
that
holy
people
to
believing
Gentiles
and
their
seed
:
for
these
can
have
none
of
the
holinesse
of
that
old
Covenant
now
,
which
yet
you
will
needs
have
to
be
no
more
but
a
bare
administration
of
the
new
.
And
lastly
take
it
to
be
but
so
,
you
will
gain
by
it
no
smal
disadvantage
to
your
cause
:
for
though
you
yield
it
not
to
be
point
blank
another
Covenant
,
yet
if
you
yield
it
to
be
another
administration
of
the
Gospel
Covenant
,
divers
from
this
we
are
now
under
,
you
grant
us
enough
as
to
our
present
purpose
,
yea
as
much
as
we
need
to
desire
,
for
our
dispute
is
not
now
to
the
Covenant
it self
so
much
,
as
to
its
manner
of
administration
;
so
that
let
that
covenant
and
this
be
as
much
one
as
they
will
,
yet
if
the
manner
of
administrations
of
the
Gospel
Covenant
in
its
outward
ordinances
,
were
then
(
as
you
say
)
unlike
to
what
they
are
now
,
you
give
us
no
lesse
by
your
own
argument
then
even
all
that
we
contend
for
,
for
the
very
thing
you
plead
from
the
consideration
of
that
Identity
,
which
is
dreamed
by
you
to
be
in
the
Covenant
,
is
an
Identity
in
the
manner
of
administration
of
ordinances
under
both
the
law
and
the
Gospel
:
for
whoever
shall
say
that
the
manner
of
administration
of
baptism
under
the
Gospel
must
be
as
the
manner
of
administration
of
circumcision
was
under
the
law
,
and
in
proof
thereof
shall
say
the
Covenant
of
the
Law
and
Gospel
is
one
and
the
same
,
though
the
manner
of
administration
be
different
,
suo
se
ingulabit
gladio
,
will
even
quite
cut
the
throat
of
his
own
cause
,
yet
thus
plainly
doth
Mr.
Marshall
speak
p.
12.
of
his
Ser.
viz.
Now
this
external
administration
of
the
covenant
is
not
the
same
with
us
,
as
it
was
with
them
but
the
Covenant
is
the
same
.
But
is
it
so
Sirs
?
so
you
say
it
seems
as
well
as
we
;
then
you
have
brought
your
hoggs
to
a
fair
Market
indeed
,
for
it
the
externall
administration
,
which
was
then
be
,
as
to
the
manner
of
it
,
different
from
that
which
is
now
,
then
I
wonder
what
pattern
you
can
pick
from
that
manner
of
administration
,
whereby
to
steer
your
cause
now
,
and
to
direct
your selves
about
the
true
manner
of
this
:
for
will
any
wise
man
in
any
w●rk
,
action
or
administration
he
is
about
to
p●●form
take
his
example
by
another
work
,
action
or
administration
which
himse●●
confesses
is
quite
different
from
it
,
and
not
after
the
same
manner
as
that
is
to
be
done
in
,
which
he
hath
now
in
hand
to
do
?
yet
thus
do
you
whilest
contending
that
the
outward
administration
of
the
covenant
among
the
Jews
was
not
in
the
same
manner
as
the
outward
administration
of
it
is
to
be
now
,
you
yet
contend
to
have
our
baptism
as
much
as
may
be
after
the
manner
of
their
circumcision
:
you
must
,
and
you
must
not
it
seems
(
and
these
both
a●
once
)
walk
after
those
customes
,
and
do
things
now
after
the
manner
of
Moses
.
If
any
man
then
ask
me
this
question
,
viz.
sith
the
Gospel
covenant
is
everlastingly
the
same
for
substance
,
and
little
children
under
the
law
received
circumsion
the
seal
as
you
call
it
,
of
the
Gospel
covenant
,
why
then
should
not
little
children
under
the
Gospel
receive
baptism
,
the
seal
(
so
I
hear
you
say
)
of
the
Gospel
covenant
?
and
why
should
not
this
administration
of
the
covenant
in
outward
ordinances
be
after
the
manner
of
that
of
old
?
I
answer
him
out
of
Mr.
Marshalls
own
mouth
thus
,
because
though
for
substance
the
Gospel
Covenant
be
ever
one
and
the
same
,
yet
the
manner
of
external
administration
thereof
,
is
not
the
same
with
us
as
t
was
with
them
,
and
therefore
we
are
not
to
take
example
in
our
Dispensations
,
and
administrations
by
them
,
nor
regard
to
do
after
the
manner
of
them
,
the
Priest-hood
being
changed
,
of
necessity
there
is
a
change
also
of
the
Law
,
for
the
administrators
are
not
the
same
with
us
,
as
with
them
,
nor
the
administrations
the
same
in
matter
,
nor
the
manner
of
administration
to
them
the
same
,
nor
the
subjects
to
whom
these
administrations
belong
the
same
,
for
those
were
to
all
the
holy
Jewes
,
though
never
so
unholy
and
unbelieving
,
but
these
to
Jewes
and
Gentiles
as
they
believe
and
no
otherwise
:
least
of
all
is
the
subject
of
circumcision
and
baptism
the
same
,
for
that
above
all
the
rest
was
limitted
to
all
males
,
and
those
only
at
eight
daies
old
,
this
extending
to
males
and
females
,
and
those
only
when
they
professe
to
be
believers
.
Babist
.
Circumcision
was
a
more
Evangelical
administration
:
hen
the
rest
,
as
being
given
when
the
Gospel
was
preached
to
Abraham
430
years
before
the
Law
,
therefore
we
may
give
the
more
heed
to
that
,
sith
it
is
of
the
Fathers
and
more
then
to
the
other
ordinances
,
which
by
institution
were
more
immediately
of
Moses
.
Baptist.
Though
it
were
in
being
so
long
before
Moses
,
yet
was
it
as
directly
belonging
to
his
law
as
any
other
administration
what-ever
,
for
howbeit
it
was
before
him
,
yet
it
is
said
to
be
of
him
,
as
all
the
Sacrifices
also
were
,
which
were
of
old
before
circumcision
,
because
he
gave
them
all
anew
,
and
plainer
promulgation
,
and
was
Mediator
of
all
that
old
Testament
service
,
which
ended
in
Christ
,
and
was
even
from
the
very
beginning
.
Moreover
,
Though
the
Gospel
Covenant
was
preached
in
a
type
to
Abraham
in
Gen.
17.
where
circumcision
was
also
first
appointed
,
yet
that
in
reference
to
which
Circumcision
of
the
flesh
was
there
instituted
,
was
immediately
that
first
and
old
covenant
of
the
Law
,
which
was
in
some
parcels
and
pieces
of
it
before
Abraham
,
and
now
was
propounded
a
little
more
fully
in
the
promise
of
that
land
to
his
fleshly
seed
,
and
the
express
appointment
of
that
one
more
special
precept
thereof
,
i.
e.
Circumcision
,
though
the
fulnesse
of
it
came
not
till
four
hundred
and
thirty
years
after
:
yea
he
that
hath
but
half
an
eye
in
his
head
must
needs
see
that
to
be
the
covenant
,
viz.
that
which
was
made
in
a
type
(
I
grant
)
of
another
,
yet
really
with
the
seed
of
Abrahams
body
,
whereof
that
circumcision
was
the
token
,
which
covenant
and
circumcision
were
so
neer
kin
,
that
Stephen
calls
that
Acts
7.
the
Couenant
of
circumcision
,
which
also
I
have
spoken
to
so
sufficiently
above
,
that
howbeit
you
here
give
me
the
occasion
de
novo
,
yet
i
le
trouble
you
no
further
with
it
here
.
Review
.
1.
These
are
the
seed
of
Abraham
,
Semen
fidei
,
Gal.
3.7
.
so
Zacheus
by
believing
was
made
a
son
of
Abraham
,
nay
the
spiritual
seed
.
2.
The
promise
is
to
believers
and
their
seed
Act.
2.39
.
3.
The
Gospel
is
a
better
Covenant
Heb.
8.6
.
and
it
would
be
far
worse
if
the
children
of
believers
under
the
Gospel
should
not
be
counted
within
the
covenant
,
nor
have
right
to
the
seal
,
nor
be
esteemeed
members
of
the
visible
church
as
well
as
the
Iewes
children
,
nay
according
to
the
Anabaptists
valued
but
as
Turks
and
Pagans
.
Re-Review
.
Here
to
inforce
this
Argument
a
fresh
,
least
the
front
should
faile
,
you
come
up
three
a
breast
,
and
let
fly
at
us
thick
and
threefold
with
a
first
,
second
and
third
report
.
First
,
you
tell
us
that
these
,
i.
e.
believers
fleshly
seed
are
the
seed
of
Abraham
,
nay
the
faithful
seed
,
or
seed
of
faith
,
and
that
in
such
manner
too
as
Zacheus
was
made
the
son
,
or
seed
of
Abraham
,
and
how
was
that
?
viz.
by
believing
:
nay
the
spiritual
seed
:
quid
ni
?
they
cannot
chuse
I
warrant
bu●
ipso
sacto
be
believers
,
i.
e.
born
again
by
faith
(
for
such
only
are
of
faith
)
yea
and
the
spiritual
seed
too
,
i
,
e.
born
of
the
spirit
(
for
such
only
are
a
spiritual
seed
)
and
that
so
well
as
Zacheus
himself
,
if
once
barely
born
of
the
bodies
of
the
flesh
,
of
such
spiritual
parents
as
do
believe
,
alias
live
in
Christendome
,
at
least
in
reformed
Christendome
,
for
if
all
papists
be
not
a
spiritual
body
of
believers
with
you
(
as
they
are
with
the
Pope
)
all
protestants
are
taken
by
you
so
to
be
,
I
mean
to
be
such
,
whose
fleshly
seed
are
of
faith
▪
and
the
spiritual
seed
of
Abraham
and
so
to
be
baptized
,
O
fy
!
Sirs
O
fy
!
O
fy
!
Babist
.
Our
meaning
is
not
that
these
are
,
or
are
to
be
counted
in
the
spirit
,
or
of
the
faith
as
Abraham
was
,
but
only
to
be
accounted
under
the
Gospell
,
and
reckoned
all
to
Abraham
,
as
his
children
in
an
outward
sense
,
fo
f●r
as
to
a
being
in
his
family
,
i.
e.
the
visible
Church
.
Baptist.
1.
Me
thinks
any
mans
own
mother
wit
should
tell
him
that
God
never
appointed
things
to
be
accounted
by
us
,
otherwise
then
they
are
,
or
at
least
appear
,
much
less
otherwise
then
they
can
be
.
2.
Appeal
and
lay
close
siege
Sirs
to
your
own
consciences
,
search
and
see
whether
they
will
tell
you
,
that
the
place
you
quote
,
viz.
Gall.
3.7
.
be
at
all
for
you
,
or
be
not
much
rather
against
you
,
mean
which
of
these
two
waies
you
will
.
For
if
you
mean
in
as
plain
English
as
you
speak
it
,
that
the
infants
of
believers
are
really
the
seed
of
Abraham
,
the
seed
of
faith
,
the
spiritual
seed
,
so
as
Zacheus
himself
was
,
that
is
,
by
believing
,
doth
that
Scripture
so
much
as
implicitly
say
any
such
thing
,
either
that
the
seed
of
believers
do
believe
,
or
that
they
are
the
seed
of
Abraham
,
when
it
saith
v.
7.
they
which
are
of
faith
,
the
same
are
the
children
of
Abraham
,
and
ver
9.
they
which
be
of
faith
,
are
blessed
with
faithful
Abraham
?
doth
that
phrase
(
I
say
)
they
which
be
of
faith
signifie
believers
infants
?
or
believing
infants
?
(
quid
rides
?
such
folk
as
those
,
though
some
are
ashamed
to
say
they
see
,
yet
some
are
not
ashamed
to
say
are
to
be
seen
in
the
world
)
or
doth
it
signifie
such
as
are
true
believers
indeed
?
which
of
the
two
think
you
doth
it
expresse
,
such
persons
at
years
onely
,
as
are
in
the
faith
,
or
onely
the
natural
fleshly
seed
of
such
?
or
if
you
say
both
,
that
that
one
phrase
viz.
they
which
be
of
faith
should
express
two
kinds
of
persons
,
so
differently
descended
of
two
so
different
births
viz.
believers
themselves
born
of
God
by
faith
in
Christ
,
and
also
the
meer
fleshly
seed
of
believers
,
who
are
no
higher
born
then
of
their
bodies
,
is
so
far
from
truth
,
that
it
is
more
then
flat
folly
to
conceive
it
And
if
you
mean
it
not
of
their
being
Abrahams
children
really
by
faith
,
so
as
thereupon
to
be
assured
heirs
of
salvation
,
but
of
their
being
counted
of
the
faith
,
so
as
to
outward
membership
in
the
Church
onely
,
t
is
plain
that
Gal.
3.7.9
.
speaks
of
such
onely
as
are
truly
in
the
faith
i.
e.
faithful
as
Abraham
was
,
so
as
to
be
not
onely
outwardly
inchurched
,
but
eternally
saved
also
,
as
none
can
say
all
believers
children
are
,
some
of
them
proving
wretches
when
they
come
to
years
,
for
as
many
as
be
of
faith
(
saith
he
)
i.
e.
faithful
as
Abraham
was
,
are
blessed
,
and
shall
be
justified
and
saved
with
faithful
Abraham
,
whose
faith
was
imputed
to
him
for
righteousnesse
,
as
faith
shall
be
imputed
to
us
also
Rom.
4.22.23
.
if
we
believe
on
him
that
raised
up
Iesus
from
the
dead
&c.
answerable
to
that
also
is
Gal.
3.26.29
.
ye
are
all
the
children
of
God
by
faith
in
Iesus
Christ
,
&
if
ye
be
Christs
i.
e.
by
faith
,
then
are
ye
Abrahams
seed
,
and
heirs
according
to
the
promise
i.
e.
the
promise
not
of
the
law
or
old
covenant
,
or
earthly
Canaan
(
for
the
Galatians
were
never
heirs
according
to
that
)
nor
yet
of
meer
membership
and
participation
of
ordinances
in
the
Church
,
that
s
more
pertaining
to
the
preceptory
then
the
promissory
part
of
the
Gospel
,
but
of
the
eternall
inheritance
it self
,
which
is
made
not
onely
to
believers
and
their
seed
,
as
you
lace
it
up
,
but
to
all
men
and
their
seed
,
on
terms
of
believing
and
comming
in
at
Gods
call
,
and
made
good
to
as
many
as
are
so
effectually
called
,
so
that
they
obtain
the
promise
of
that
eternal
inheritance
indeed
:
compare
Heb.
9.15
.
with
Act.
2.39
.
answerable
to
that
also
is
Rom.
9.7.8
.
where
it
s
said
in
a
figure
that
as
the
seed
of
Abraham
himself
by
Ishmael
were
not
children
of
God
i.
e.
as
to
the
old
Covenant
,
so
as
to
be
counted
heirs
of
that
Canaan
and
members
of
that
Church
,
though
they
were
his
true
seed
,
and
the
children
of
his
flesh
as
well
as
Isaac
was
,
because
Isaac
onely
and
his
seed
were
the
children
of
that
promise
Gen.
17.19.20.21
.
for
in
Isaac
shall
thy
seed
(
saith
he
)
be
called
;
the
children
of
Abrahams
flesh
,
the
Ishmaelites
,
these
are
not
the
children
of
God
in
the
old
legal
sense
,
but
the
children
of
the
promise
are
counted
for
the
seed
,
so
even
the
seed
of
Abraham
by
Isaac
himself
are
not
at
all
children
i.
e.
the
children
of
God
as
to
the
new
covenant
,
so
as
to
be
counted
heirs
of
the
Gospel
Canaan
,
and
members
in
the
Gospel
church
,
though
they
were
his
true
seed
and
children
of
his
flesh
as
well
as
Christ
was
,
because
Christ
onely
and
his
seed
are
the
children
of
this
promise
,
for
in
Christ
who
was
the
true
Isaac
of
whom
the
other
was
but
the
type
,
must
Abrahams
seed
now
be
called
i.
e.
they
that
are
the
children
of
the
flesh
onely
,
whether
of
Abraham
,
or
of
any
other
man
in
the
world
,
these
are
not
now
(
as
of
old
the
fleshly
seed
of
Abpaham
Isaac
and
Iacob
were
)
the
children
of
God
,
but
the
children
of
the
promise
are
counted
now
for
the
seed
.
T
is
true
,
to
Abraham
and
his
seed
the
Gospel
promises
were
made
as
well
as
those
of
the
law
,
but
mark
it
,
he
saith
not
unto
seeds
in
plurali
,
as
of
many
,
but
of
one
,
and
to
thy
seed
in
singulari
,
that
is
Christ
Gal.
3.16
.
of
whom
being
born
by
faith
we
are
his
seed
,
to
whom
in
and
with
him
the
promise
is
made
,
for
as
the
believer
himself
as
a
believer
i.
e.
as
Abrahams
spiritual
seed
had
no
share
in
the
old
covenant
promise
i.
e.
Canaan
,
if
not
descended
from
him
by
Isaac
after
the
flesh
,
because
to
Abraham
and
that
fleshly
seed
onely
(
in
a
type
of
something
else
,
and
yet
truly
too
)
those
promises
were
made
,
so
a
believers
fleshly
seed
,
as
barely
a
believers
seed
,
though
born
of
believing
Abrahams
own
body
,
as
the
Iews
are
at
this
day
(
and
that
s
a
higher
birth
one
should
think
to
entitle
to
the
Gospel
,
if
any
fleshly
birth
could
do
it
,
then
to
be
born
of
our
Protestant
believers
)
have
no
share
in
this
new
Covenant
promise
,
if
not
born
(
as
I
may
say
)
of
Abraham
by
Isaac
i.
e.
Christ
after
the
faith
.
or
by
faith
in
Christ
,
and
so
personally
,
even
every
individual
for
himself
,
not
Catervatim
,
or
domesticatim
,
whole
families
,
whole
nations
of
parents
and
children
at
once
ingraffed
as
branches
upon
the
root
,
and
spirituallized
into
that
stock
or
family
of
Abraham
i.
e.
the
visible
Church
in
which
his
own
natural
branches
,
much
more
any
other
mans
meer
naturall
branches
,
can
have
no
place
now
,
any
further
then
as
they
appear
to
believe
.
Indeed
the
natural
branches
stood
of
right
upon
meer
fleshly
birth
of
believing
Abraham
without
faith
,
so
long
as
that
fleshly
birth-priviledge
lasted
,
and
could
give
a
standing
,
and
till
the
time
of
faith
,
and
standing
there
by
personal
faith
onely
came
,
and
then
they
were
broken
off
indeed
because
of
unbelief
,
yet
not
nationally
as
you
say
,
i.
e.
the
whole
body
for
the
unbelief
of
some
viz.
the
persons
of
the
children
through
allages
,
for
the
infidelity
of
the
parents
,
for
its
evident
that
as
many
as
believed
,
and
those
were
not
a
few
,
when
the
rest
were
rejected
,
were
then
and
thereupon
admitted
Act.
2.
And
as
many
children
of
them
in
any
age
as
believe
,
the
unbelief
of
their
parents
shall
not
prejudice
them
,
but
personally
every
individual
that
did
not
believe
,
which
the
more
is
the
pitty
,
were
for
the
most
part
both
children
and
parents
too
in
the
primitive
times
,
save
some
few
persons
that
did
then
believe
,
whose
children
yet
for
all
that
promise
to
them
and
their
children
you
so
talk
of
out
of
Act.
the
2.39
.
came
all
to
nought
through
unbelief
,
for
else
indeed
the
promise
,
even
after
Christ
crucified
was
to
them
,
as
also
to
all
others
so
sure
in
case
of
faith
,
that
that
causelesse
curse
of
their
parents
,
wishing
the
blood
of
Christ
to
be
on
them
and
their
children
,
should
never
have
hurt
any
,
but
them
that
wished
it
.
In
further
illustration
of
which
yet
,
I
mean
that
personal
faith
onely
,
not
parental
gives
a
standing
in
the
Church
now
,
because
I
write
to
a
generation
of
men
,
that
have
more
time
to
read
then
I
to
write
,
I
hope
I
may
be
bold
to
trouble
my self
and
you
with
the
transcription
of
at
least
a
page
out
of
a
little
treatise
termed
a
confutation
of
infant-baptism
by
Thomas
Lamb
,
very
plain
and
pregnant
to
this
purpose
:
and
the
rather
because
I
fear
you
will
not
search
the
book
it self
soundly
if
I
should
send
you
to
it
,
onely
by
telling
you
t
is
worth
your
reading
in
this
point
,
though
at
your
request
I
have
all-to-be-read
Dr.
Featley
,
in
the
12.
and
13
pages
of
which
book
of
Thomas
Lamb
,
he
writes
as
follows
.
So
then
when
Christ
the
true
promised
seed
was
come
the
seed
in
the
flesh
,
that
lead
to
Christ
ceased
,
for
the
natural
relation
ceased
at
the
death
of
Christ
,
and
not
before
,
at
which
time
the
distinction
or
different
holinesse
between
Iew
and
Gentile
ceased
,
Act.
10.28
.
Eph.
2.13.15
.
In
Rom.
11.20
.
it
is
said
through
unbelief
they
are
broken
off
,
now
t
is
manifest
they
were
the
true
Church
till
the
death
of
Christ
,
and
then
broken
off
through
unbelief
:
why
were
not
the
Iews
in
the
sin
of
unbelief
before
?
yes
no
doubt
,
why
then
were
they
not
broken
off
before
?
and
why
then
?
the
reason
is
because
the
time
of
faith
was
come
,
and
therefore
now
they
were
broken
off
through
unbelief
;
the
seed
was
come
therefore
the
natural
seed
ceased
,
Christ
was
come
therefore
the
law
ceased
.
As
long
as
the
law
lasted
they
did
remain
in
the
Church
by
being
circumcised
;
and
observing
the
rites
and
ceremonies
of
the
Law
,
though
they
did
remain
in
unbelief
,
but
when
the
time
of
faith
was
come
Gal.
3.25
.
then
they
were
no
longer
in
the
Covenant
,
and
Church
by
observing
the
rites
and
Ceremonies
of
the
Law
,
which
they
entered
into
by
circumcision
,
but
now
they
were
broken
off
through
unbelief
:
which
notes
out
unto
us
that
the
standing
in
that
Church
before
Christ
in
time
of
the
Law
,
and
the
standing
in
this
Church
since
Christ
in
time
of
the
Gospel
is
upon
different
grounds
,
for
the
standing
in
that
Church
was
by
being
circumcised
,
and
observing
the
rites
and
ceremonies
of
the
Law
;
but
the
standing
in
this
Church
is
by
faith
,
and
being
baptized
into
the
same
faith
Act.
2.38.41
.
Joh.
4.1
.
Gal.
3.26
,
27.
Rom
,
11.20
.
And
it
is
to
be
noted
that
the
Iewes
,
the
same
people
that
were
circumcised
,
and
in
covenant
with
Abraham
according
to
the
flesh
,
and
thereby
members
of
the
Iewish
Church
could
not
be
the
visible
church
according
to
the
Gospell
,
unless
they
did
manifest
faith
,
and
so
be
in
covenant
with
Abraham
according
to
the
spirit
,
and
baptized
into
the
same
faith
.
Whereas
if
the
Covenant
now
under
Christ
were
the
same
that
was
before
Christ
with
Abraham
and
his
posterity
in
the
flesh
,
then
by
the
same
right
they
possessed
circumcision
and
the
Iewish
Church
state
,
they
must
possesse
this
since
Christ
,
which
they
could
not
do
,
therefore
it
is
not
the
same
.
It
is
true
therefore
that
the
Covenant
of
God
makes
the
Church
both
in
time
of
the
Law
,
and
Gospel
too
,
for
the
Church
is
nothing
else
but
a
people
in
covenant
with
God
,
now
look
how
the
covenant
differs
so
the
Church
and
people
differs
which
is
made
by
it
,
and
which
enter
into
it
.
Now
the
Covenant
,
whereby
God
took
a
people
outwardly
to
be
his
people
then
,
was
that
,
whereby
they
did
,
being
circumcised
,
participate
of
all
those
outward
meanes
which
led
to
Christ
,
which
was
to
come
,
Psal.
149.19.20
.
But
the
Covenant
,
whereby
he
takes
a
people
outwardly
to
be
his
people
now
,
whereby
they
are
admitted
to
be
baptized
,
is
that
profession
they
make
of
faith
in
Christ
Acts
8.12.37
.
Mat
3.6
.
Whereby
they
have
true
and
spirituall
conjunction
with
God
and
are
his
people
Heb.
3.6
.
Indeed
it
is
true
that
Christ
is
and
ever
was
the
Mediator
and
Means
of
salvation
,
and
also
that
all
those
that
were
saved
,
were
saved
through
faith
in
him
both
before
and
since
his
comming
:
But
yet
because
the
outward
means
of
making
Christ
known
doth
differently
depend
upon
his
being
yet
to
come
,
and
upon
his
being
come
in
the
flesh
;
the
one
being
more
dark
,
the
other
more
plain
,
the
one
more
carnall
,
the
other
more
spirituall
,
therefore
the
participation
of
these
meanes
doth
make
the
state
of
the
participants
to
differ
.
Thus
far
are
his
words
:
and
then
noting
certain
differences
to
the
number
of
seven
or
eight
between
the
Old
Testament
and
the
New
,
which
is
-
1.
Established
upon
better
promises
.
-
2.
After
the
power
of
an
endless
life
.
-
3.
In
Christ
.
-
4.
And
liberty
of
the
spirit
.
-
5.
A
Celestial
Jerusalem
.
-
6.
A
State
of
faith
.
He
very
truly
concludes
that
such
onely
as
are
in
the
New
Covenant
,
in
Christ
,
in
faith
of
the
promises
,
born
from
above
,
and
partakers
of
the
spirit
,
and
the
power
of
that
endless
life
:
or
of
the
world
to
come
are
suitable
to
be
admitted
to
Gospel
Church
priviledges
.
In
the
time
therefore
before
Christ
(
saith
he
)
such
as
would
circumcise
themselves
,
and
their
males
,
and
observe
the
Law
in
the
rites
,
and
ceremonies
therof
,
together
with
their
children
by
generation
were
the
seed
and
in
covenant
with
that
Church
,
but
now
since
Christ
,
only
such
as
believe
in
Christ
,
and
are
thereby
children
by
regeneration
,
are
the
seed
and
in
covenant
with
this
Church
,
and
this
he
proves
further
yet
.
First
,
Because
None
of
the
Natural
seed
of
Abraham
are
in
the
Covenant
by
vertue
of
any
natural
relation
,
though
they
did
remain
in
the
Iewish
Church
till
the
death
of
Christ
,
and
as
that
Church
then
ceased
so
their
being
in
the
Church
by
an
natural
relation
ceased
also
Act.
10.28
.
Rom.
9.8
.
Gal.
5.28.31
—
3.7
,
8
,
9
▪
14.16.19.26.28
,
29.
Secondly
,
The
Gentiles
have
no
natural
relation
to
become
Abrahams
seed
by
,
therefore
a
believers
child
cannot
become
the
seed
of
Abraham
by
being
the
seed
of
a
believer
,
unless
such
children
do
believe
themselves
,
and
cannot
otherwise
in
no
respect
be
participants
in
the
covenant
made
with
Abraham
p.
14
,
15.
And
again
p.
18.
No
Gentile
(
saith
he
)
is
Abrahams
seed
at
all
but
by
believing
the
righteousnesse
of
faith
,
allthough
he
be
the
child
of
believing
parents
.
Now
therefore
because
you
tell
us
not
only
,
First
that
believers
children
in
infancy
are
Abrahams
children
,
though
they
yet
do
not
the
works
of
Abraham
,
i.
e.
believe
not
on
him
that
justifyes
them
,
as
some
of
you
dote
they
do
,
but
also
,
Secondly
,
that
the
promise
of
the
Gospel
is
to
believers
and
their
seed
.
These
both
are
abundantly
confuted
by
that
quotation
of
mine
,
which
quotes
more
Scripture
then
you
will
ever
answer
,
so
that
I
wonder
you
blush
not
to
shoot
out
so
boldly
two
such
blind
,
and
unsound
assertions
together
,
the
second
of
which
I
shall
say
no
more
to
,
it
being
virtually
answered
by
what
is
more
formally
spoken
to
the
first
&
also
because
I
have
shewed
so
undeniably
above
,
that
I
know
your
consciences
must
yield
to
it
,
and
that
from
this
Act.
2.39
.
whence
you
would
wre●t
a
proof
to
the
contrary
,
that
the
promise
,
if
you
take
it
for
the
profer
of
the
Gospel
Grace
,
is
to
all
men
in
the
world
,
every
creature
,
and
so
not
to
believers
and
their
seed
only
,
but
to
all
unbelievers
and
their
seed
also
,
in
case
they
shall
believe
,
for
he
conditionats
the
promise
on
calling
,
for
such
these
were
,
whom
Peter
spake
to
,
whilst
he
was
yet
speaking
that
very
word
to
them
,
viz.
the
promise
is
to
you
and
your
children
;
but
if
you
take
it
for
the
thing
promised
,
which
is
not
Church-membership
and
participation
of
baptism
,
as
some
say
whose
absurdity
therein
I
have
declared
,
but
the
spirit
,
remission
of
sins
,
and
salvation
,
this
is
made
,
good
also
to
the
believer
himself
;
and
it
is
mercie
enough
to
him
that
it
is
so
I
think
,
but
not
at
all
to
his
seed
for
his
sake
,
nor
his
faiths
sake
,
for
if
it
be
I
testify
his
children
need
no
faith
of
their
own
:
nay
more
God
never
made
promise
to
save
any
of
believing
Abrahams
natural
seed
,
without
faith
in
themselves
for
Abrahams
sake
,
as
neerly
as
he
took
Abraham
to
be
his
friend
;
for
even
he
had
sin
enough
of
his
own
to
have
sunck
him
,
if
the
same
Mediator
that
saves
any
of
his
seed
,
in
that
way
of
faith
,
had
not
mercifully
saved
him
the
same
way
,
nor
yet
for
Abrahams
faiths
sake
,
for
that
merited
not
salvation
for
them
,
nor
was
it
instrumental
,
but
faith
only
in
themselves
,
to
any
one
of
his
sonnes
salvation
,
for
every
one
must
bear
his
own
burden
,
if
Christ
bear
it
not
,
and
the
just
must
live
by
his
faith
,
and
not
his
fathers
,
neither
did
he
ever
promise
for
his
faiths
sake
to
give
faith
to
his
natural
seed
as
his
,
for
then
they
must
all
have
had
it
(
qua
sic
including
de
omni
,
and
being
universale
summum
)
or
God
should
ly
which
he
cannot
;
neither
could
God
blame
them
(
as
he
doth
)
for
unbelief
,
but
himself
,
without
whom
(
say
you
they
could
not
believe
&
who
had
promised
to
make
them
believe
and
did
not
;
though
yet
he
promised
to
circumcise
i.
e.
by
his
spirit
to
sanctify
the
hearts
of
his
spiritual
seed
,
as
well
as
his
own
i.
e.
all
such
as
believe
,
and
are
in
the
faith
with
him
,
for
the
promise
being
still
sure
to
all
the
seed
,
which
it
is
made
to
they
all
must
be
blessed
with
faithful
Abraham
.
Now
if
God
,
who
made
the
old
Covenant
promise
of
the
earthly
Canaan
to
Abraham
,
and
his
fleshly
seed
,
did
not
make
the
Gospel
promise
to
him
and
his
fleshly
seed
,
but
onely
that
seed
of
his
that
believes
with
him
,
can
we
think
that
he
made
that
promise
to
the
Gentile
believer
,
and
his
fleshly
seed
,
for
his
fathers
sake
,
unlesse
he
have
faith
of
his
own
?
Babist
.
No
we
do
not
say
without
respect
to
his
own
faith
,
but
as
the
believers
seed
shall
believe
,
so
it
s
made
to
him
,
as
well
as
to
his
parents
.
Baptist.
So
it
s
made
to
the
unbeliever
and
his
seed
also
viz.
as
they
shall
believe
,
as
well
as
to
either
of
the
other
,
and
by
that
account
you
may
baptize
all
the
world
.
Again
,
none
of
the
Jews
,
though
the
natural
seed
of
Abraham
,
and
partakers
of
all
the
ordinances
of
the
old
testament
(
as
Abrahams
children
)
could
be
admitted
to
be
baptized
upon
that
same
natural
relation
,
though
they
pleaded
it
never
so
stiffly
Mat.
3
but
only
on
manifestation
of
amendment
,
besides
that
3000
converts
should
not
baptize
their
children
,
when
they
were
baptized
themselves
,
as
Abraham
by
command
took
all
his
males
,
and
cirmumcised
them
the
self
same
day
with
himself
,
argues
plainly
that
both
the
covenant
and
the
promise
(
as
Mr.
Marshal
saies
truly
)
as
to
the
manner
of
administration
was
now
changed
,
and
not
continued
to
parents
and
children
both
alike
,
but
as
they
both
alike
believed
.
And
that
these
were
not
baptized
with
their
parents
,
I
take
Mr.
Cotton
at
his
word
,
who
(
as
I
have
shewed
before
)
confesses
it
,
and
if
he
should
not
stand
to
his
testimonie
herein
,
yet
these
words
viz.
as
many
as
glady
received
the
word
were
baptized
,
which
exclude
infants
,
and
were
an
imperfect
relation
,
if
he
meant
not
onely
them
that
received
the
word
,
are
so
cogent
that
they
cannot
but
compell
him
.
So
I
have
escaped
two
of
your
bullets
,
and
as
for
the
third
viz.
that
the
Gospel
,
which
is
a
better
Covenant
,
would
be
far
worse
,
if
believers
children
be
not
counted
in
it
,
and
have
not
right
to
baptism
,
and
membership
as
well
as
the
Iews
children
,
and
be
valued
but
as
Turks
and
Pagans
,
this
is
so
sick
of
the
same
disease
of
absurdity
with
the
rest
,
that
I
fear
not
its
doing
much
execution
:
besides
,
we
have
lamed
it
before
,
having
told
you
before
,
and
proved
it
too
,
and
now
will
again
,
that
the
exclusion
of
the
fleshly
seed
from
this
Covenant
and
administration
,
which
was
taken
into
the
first
,
doth
not
lessen
or
straiten
the
grace
of
God
under
it
at
all
,
nor
render
this
covenant
worse
then
the
first
contrary
to
Heb.
8.6
.
the
place
twice
quoted
by
you
,
where
it
s
called
a
better
,
for
the
meliority
there
spoken
of
of
this
covenant
above
that
,
lies
not
so
much
in
the
extension
of
the
grace
of
it
to
such
subjects
,
as
in
the
meliority
of
its
promises
,
for
this
is
a
better
covenant
still
then
the
other
,
who
ere
it
belongs
or
belongs
not
to
,
forasmuch
as
it
makes
better
promises
then
the
other
viz.
of
a
heavenly
Canaan
,
and
all
spiritual
blessings
in
and
by
Iesus
through
faith
,
when
that
promised
an
earthly
Canaan
onely
,
and
certain
temporal
blessings
therein
,
on
performance
of
those
tedious
services
of
the
law
.
T
is
true
,
theirs
in
this
sense
,
and
thus
farre
was
a
Covenant
of
great
grace
too
,
as
t
was
made
freely
to
that
people
above
other
nations
(
for
he
did
not
so
to
any
people
else
)
concerning
outward
benefits
,
and
such
statutes
and
judgements
,
as
should
on
their
observation
of
them
,
not
onely
continue
them
therein
,
but
as
a
shadow
,
type
and
schoolmaster
conduct
them
to
this
:
yet
greater
is
the
glory
of
the
Gospel
covenant
,
which
now
is
,
so
that
the
other
had
no
glory
in
respect
of
this
glory
that
excelleth
,
therefore
the
grace
of
God
under
the
covenant
,
to
them
that
are
under
it
,
is
greater
also
.
Besides
,
if
you
speak
not
onely
of
the
intention
,
but
extension
of
the
grace
of
God
in
this
Covenant
,
and
in
the
administration
of
it
too
,
it
goes
beyond
the
other
,
for
not
only
is
the
Gospel
a
clearer
promulgation
of
the
eternal
covenant
,
then
that
typical
covenant
was
,
whereby
the
glory
of
it
may
be
seen
more
plainly
,
and
with
open
face
,
then
when
it
was
seen
onely
in
the
type
as
a
thing
to
come
(
for
we
preach
Christum
exhibitum
Christ
crucified
,
a
sacrifice
already
offered
,
and
baptize
and
break
bread
in
token
hereof
,
but
they
(
and
that
in
much
dimnesse
too
)
Christum
exhibendum
,
a
Messiah
to
come
,
he
was
veiled
,
though
seen
through
the
veil
in
the
old
,
but
revealed
in
this
new
dispensation
)
but
also
it
is
of
larger
extent
in
respect
of
the
subject
to
which
it
belongs
,
for
the
revelation
of
it
by
preaching
,
and
real
proferring
of
the
grace
of
it
in
the
name
of
God
(
who
is
not
willing
that
any
should
perish
,
and
fail
of
his
grace
unlesse
they
will
)
is
to
all
people
in
the
world
:
the
old
administration
of
circumcision
,
and
other
pertinances
of
that
covenant
,
which
was
the
type
of
this
,
was
limitted
and
narrowed
into
a
little
corner
,
the
land
of
Israel
,
the
people
of
the
Iews
,
yea
more
the
very
new
covenant
administration
that
we
are
now
under
,
as
preaching
,
baptizing
&c.
while
the
old
covenant
did
continue
(
as
it
did
for
two
or
three
year
after
the
beginning
of
this
by
Iohn
,
till
Christ
crucified
)
was
streitned
exceedingly
above
what
it
is
among
us
,
for
saith
Christ
then
,
go
not
into
any
way
of
the
Gentiles
,
but
now
since
Christ
crucified
its
extended
freely
to
every
nation
,
and
every
person
in
it
of
capacity
,
of
years
to
receive
it
(
and
till
then
(
dying
before
)
they
shall
never
be
damned
for
rejecting
it
)
without
any
exception
,
as
they
believe
,
for
go
(
saith
he
)
into
all
the
world
&c.
Mark
.
16
Mat.
28.
then
circumcision
was
limitted
to
males
among
the
Iews
,
but
Christ
and
baptism
is
to
Jew
and
Gentile
,
male
and
female
without
difference
as
they
believe
,
so
that
the
grace
is
rather
lengthned
in
the
administration
of
baptism
by
taking
in
the
females
,
that
were
not
circumcised
,
then
straitned
by
the
denial
of
it
to
infants
in
their
infancy
onely
,
for
even
those
also
may
be
baptized
too
if
they
will
,
when
they
come
to
years
:
the
grace
of
the
new
covenant
therefore
is
even
thus
as
well
as
otherwise
better
then
the
old
,
in
respect
of
the
extent
of
it
,
and
its
administration
also
to
more
subjects
,
for
the
Jews
onely
were
the
subjects
of
that
grace
,
and
heirs
by
promise
of
the
earthly
Canaan
,
but
all
the
world
are
heirs
of
heaven
by
promise
according
as
they
repent
and
believe
the
Gospel
,
Besides
,
if
you
think
that
ever
God
took
the
whole
body
of
that
nation
Israel
,
that
belonged
all
to
the
typical
salvation
of
the
old
covenant
,
into
the
covenant
of
everlasting
salvation
by
Christ
in
relation
to
their
fathers
faith
without
their
own
,
and
thence
conclude
that
the
whole
body
of
believers
seed
must
be
by
faith
of
their
parents
admitted
into
that
same
Covenant
of
the
Gospel
,
this
is
a
meer
Chimaera
of
your
own
brain
,
for
no
such
grace
of
God
as
this
(
though
some
priests
of
the
Iews
dreamed
of
it
as
well
as
you
,
for
which
they
were
pretty
well
curried
by
Christ
,
and
Iohn
Mat.
3.
Iohn
8.
)
ever
was
,
now
is
,
or
ever
shall
be
.
As
for
our
valuing
believers
infants
as
Turks
and
Pagans
,
I
tell
you
we
rate
them
higher
then
your selves
,
for
we
set
them
not
so
low
as
Turks
and
Pagans
that
are
at
years
,
and
wicked
,
for
they
though
not
without
many
possibilities
of
life
by
Christ
,
yet
dying
imp●enitents
will
be
damned
,
as
well
as
many
of
you
that
abuse
more
light
,
nor
yet
so
low
as
the
infants
of
Turks
and
Pagans
,
for
though
they
(
dying
in
infancy
)
are
by
your
own
doctrine
all
alike
i.
e.
none
deserving
exemption
by
actual
sin
from
salvation
,
yet
living
these
have
in
likelihood
more
advantages
for
life
then
those
of
Pagans
,
but
you
though
you
set
by
a
few
more
then
the
●est
in
your
account
(
and
yet
in
some
partes
of
your
Account
too
you
make
them
equal
(
yet
no
lesse
then
20
to
one
are
valued
little
higher
then
the
Divels
,
for
your
speech
p.
7.
supposes
that
the
divels
may
be
saved
as
soon
as
the
dying
infants
of
Turks
and
Pagans
.
Review
.
If
they
object
children
cannot
be
taught
nor
made
to
understand
the
sacraments
;
no
more
could
they
at
circumcision
:
If
further
that
they
shed
tears
at
their
baptism
,
as
unwilling
to
receive
it
:
so
they
did
at
circumcision
;
If
they
say
they
were
semen
carnis
,
and
had
right
by
the
promise
:
so
these
are
semen
fidei
,
&
the
promise
is
unto
them
:
If
they
say
the
seal
is
often
voided
by
their
infidelity
afterwards
,
because
many
baptized
so
young
become
reprobates
:
so
it
was
among
the
Iewes
witnesse
Ishmael
and
Esau
and
those
of
whom
the
Apostle
saith
that
they
entered
not
in
through
unbelief
.
Re-Review
.
Here
you
drive
on
four
deep
,
and
against
a
four
fold
assault
,
make
a
four
fold
repulse
,
pelting
us
a
main
,
but
with
pellets
of
brown
paper
.
To
the
first
I
reply
,
no
more
need
they
be
taught
at
circumcision
,
but
the
baptized
are
commanded
to
be
taught
first
,
untill
they
believe
Mat.
28.19
,
20.
Mark
16.15.16
.
and
also
immediately
after
,
which
is
so
plain
,
that
though
here
you
answer
by
denying
all
possibility
of
childrens
being
taught
before
circumcision
,
yet
else
where
viz.
p.
10.
and
18.
you
fence
this
off
with
such
prety
contrary
quiddy
stuff
as
this
,
viz.
that
as
to
baptism
infants
have
a
teaching
,
a
hearing
and
a
learning
,
for
the
spirit
say
you
opens
their
ears
,
quo
magistro
,
quam
cito
discitur
quod
docet
:
he
doth
it
in
them
,
and
in
adultis
too
,
or
else
for
all
their
hearing
they
l
not
believe
:
but
that
we
shal
have
more
to
say
to
when
we
come
to
it
,
To
the
second
that
as
unwilling
as
infants
were
to
receive
circumcision
,
and
as
tedious
as
it
was
to
them
,
or
servants
either
that
received
it
,
yet
by
express
command
if
they
were
Males
in
Abrahams
house
,
he
was
to
dispense
it
to
them
,
whether
they
were
willing
or
no
,
but
you
have
no
such
flat
command
to
disease
your
little
infants
so
far
as
to
dip
them
in
water
(
for
so
you
should
if
you
baptizd
them
indeed
)
whether
they
will
or
no.
To
the
third
O
wonderful
!
that
Abrahams
own
fleshly
seed
,
even
by
Isanc
himself
,
by
bare
descent
from
their
bodies
▪
unlesse
they
also
believed
as
Abraham
did
,
could
become
,
and
be
counted
no
more
then
bare
semen
carnis
,
the
children
of
Abrahams
flesh
,
&
have
right
by
promise
(
qua
sic
)
of
no
more
then
the
earthly
Canaan
,
For
Ishmael
though
born
of
Abraham
,
and
circumcised
also
as
a
male
of
his
house
,
was
not
heir
by
promise
of
so
much
as
that
Gen.
17.19.20
,
21.
and
yet
that
the
fleshly
seed
of
believing
Gentiles
should
become
and
be
accounted
no
less
then
Abrahams
semen
fidei
,
the
children
of
his
faith
,
and
such
high
heirs
thereby
,
as
have
right
to
the
heavenly
Canaan
.
Abrahams
faith
it
seems
doth
not
priviledge
his
own
natural
seed
,
so
far
as
to
be
his
seed
in
a
spiritual
relation
,
but
the
faith
of
every
Gentile
priviledges
his
natural
seed
,
so
far
as
to
be
spiritually
the
seed
of
Abraham
:
but
Sirs
me
thinks
if
any
fleshly
descent
in
the
world
could
dignify
the
seed
so
descended
with
the
high
name
of
the
spiritual
seed
of
Abraham
,
and
heirs
with
him
according
to
the
heavenly
promise
,
a
fleshly
descent
from
Abraham
,
Isaac
and
Iacob
should
do
it
,
yet
even
that
meerly
,
without
more
,
makes
the
seed
no
more
then
the
natural
seed
of
Abraham
,
and
heirs
with
him
of
only
the
earthly
promise
.
Yea
,
Sirs
,
that
Abrahams
seed
is
shut
out
from
all
spiritual
kindred
to
their
own
faithful
father
Abraham
,
notwithstanding
the
faith
of
that
their
Father
,
unlesse
they
believe
also
themselves
,
and
yet
our
seed
who
are
but
Gentiles
after
the
flesh
are
so
specially
,
so
spiritually
a
kin
to
Abraham
by
the
faith
of
us
their
fathers
,
without
their
own
,
is
not
only
to
equallize
our
seed
with
Abrahams
,
which
is
the
utmost
you
pretend
to
,
but
rather
to
reckon
it
as
a
higher
race
then
that
of
Abrahams
,
a
matter
which
the
most
capacious
brain
pan
of
you
all
is
no
way
capable
clearly
to
conjecture
.
To
the
fourth
that
circumcision
was
not
voided
by
the
Jewes
after
infidelity
,
for
t
was
not
set
on
supposition
they
had
faith
,
neither
was
it
after
voided
by
their
proving
Reprobates
,
for
it
was
not
set
to
signify
them
to
be
Gods
elect
,
they
being
not
so
at
all
(
as
Jewes
I
mean
)
as
to
eternal
life
,
but
only
to
that
earthly
life
in
Canaan
,
for
had
it
been
set
to
have
supposed
believers
onely
,
and
elect
ones
,
then
it
must
not
have
been
set
to
Ishmael
and
Esau
,
for
they
were
not
at
all
known
to
be
,
but
rather
foreknown
not
to
be
the
elected
heirs
of
either
Canaan
,
viz.
the
typical
or
the
true
,
for
God
who
foresaw
how
in
time
they
would
deserve
it
,
the
one
by
scoffing
,
the
other
by
selling
both
the
birth-right
,
and
the
blessing
,
had
to
Abraham
Gen.
17.19
,
20
,
21.
and
to
Rebecca
Gen.
25.23
.
either
plainly
,
or
figuratively
foretold
their
rejection
from
both
,
yet
both
these
were
circumcised
,
and
that
neither
of
them
in
vain
,
sith
being
males
in
the
house
Gods
command
was
fulfilled
in
circumcising
them
,
as
well
as
others
,
but
baptism
which
is
lawful
to
be
set
to
none
but
taught
persons
Mat.
28.
professed
believers
in
token
of
remission
of
sins
Act.
2.
is
ever
voided
,
and
abused
when
dispensed
to
infants
,
not
onely
because
there
is
no
command
for
such
a
thing
,
but
also
because
there
is
no
use
of
such
a
thing
to
such
as
those
,
for
before
they
are
made
guilty
of
commission
of
sins
,
they
neither
do
,
can
,
nor
need
believe
remission
,
and
when
having
committed
sins
they
believe
them
to
be
r●mitted
,
their
infant-baptism
being
transient
,
and
not
permanent
(
as
circumcision
was
)
doth
no
way
become
visibly
evident
to
them
it self
;
much
less
can
it
be
a
visible
evidence
to
them
of
the
other
.
Review
.
The
reason
of
these
objections
against
paedobaptism
is
this
,
because
they
understand
not
the
nature
of
baptism
,
it
is
Gods
seal
,
he
sets
it
,
they
that
receive
it
are
passive
,
in
that
he
appoints
it
to
be
set
to
whomsoever
he
hath
made
the
promise
,
and
with
whom
he
hath
entered
into
covenant
:
A
seal
of
an
estate
made
to
infants
in
their
cradles
is
firm
,
so
is
God's
:
Now
here
must
be
a
sealing
on
the
other
side
,
for
both
parties
must
seal
in
a
Covenant
,
we
seal
when
we
believe
,
John
3.33
.
The
Covenant
is
sealed
on
both
sides
when
faith
comes
,
God
may
set
to
his
seal
as
he
did
to
many
of
the
Iewes
,
and
the
seed
made
void
to
them
through
unbelief
.
The
End
of
Gods
setting
it
to
such
as
he
foresaw
would
have
no
benefit
of
it
,
is
the
same
with
the
making
of
his
promises
,
and
sending
of
his
Sonne
,
to
let
them
know
how
he
would
have
received
them
,
how
sure
his
mercies
should
have
been
unto
them
,
but
they
would
not
.
Re-Review
.
The
reason
of
all
your
Objectations
against
our
way
of
baptism
,
and
pleas
for
Paedo-Rantism
which
you
practise
is
this
,
you
understand
not
the
nature
of
baptism
:
it
is
not
Gods
seal
which
he
sets
(
which
you
sillily
suppose
)
for
that
is
his
spirit
only
as
I
shewed
you
plainly
enough
above
,
but
Gods
sign
which
man
sets
,
which
they
that
receive
aright
,
are
not
altogether
passive
in
,
but
voluntary
,
and
very
active
;
i.
e.
confessing
their
sins
,
calling
on
the
name
of
the
Lord
,
desiring
to
be
baptized
,
professing
faith
in
order
thereunto
,
going
down
in●o
the
water
with
the
dispenser
,
and
there
setting
their
senses
and
understandings
on
work
upon
the
sign
,
and
things
thereby
signified
,
submitting
their
bodies
freely
to
the
dispensation
.
Neither
doth
God
appoint
it
to
be
set
to
whomsoever
he
hath
barely
made
the
promise
,
for
in
the
word
preached
he
makes
it
to
every
Creature
Mark
16.15.16
.
but
to
such
as
professedly
believe
in
that
promise
he
hath
made
,
and
visibly
,
verily
(
for
ought
we
can
judge
)
have
entered
into
covenant
with
him
to
become
obedient
,
such
only
(
so
far
as
it
is
possible
for
us
to
know
)
are
those
,
with
whom
he
hath
entred
into
Covenant
,
for
say
you
,
there
must
be
a
sealing
on
the
other
side
,
and
both
parties
must
seal
in
a
Covenant
we
seal
when
(
and
not
before
)
we
believe
:
neither
is
the
Covenant
sealed
on
both
sides
,
so
that
it
can
be
said
these
two
parties
are
now
entertained
into
covenant
each
with
other
,
till
faith
come
and
that
is
not
in
infancy
but
after
.
And
this
your
manner
of
speech
;
viz.
when
faith
comes
,
here
implies
to
be
your
own
opinion
as
well
as
ours
,
though
else
where
as
p.
3.4.8.9.15.16.17.18
.
19.
you
strenuously
contend
it
,
yea
and
(
to
say
the
truth
)
t
is
well
nigh
the
whole
businese
of
your
book
to
assert
and
assay
to
prove
it
,
that
faith
comes
to
infants
in
their
infancy
,
and
to
make
it
appear
to
us
(
as
well
as
you
can
by
contradiction
)
that
infants
do
believe
.
Moreover
,
(
if
ever
men
were
troubled
with
the
simples
,
I
think
you
are
)
is
baptism
Gods
seal
of
an
estate
,
i.
e.
the
heavenly
inheritance
made
over
to
infants
in
their
cradels
?
and
is
that
seal
of
his
firm
to
,
i.
e
,
so
sure
that
it
cannot
fail
?
then
I
wonder
how
that
seal
,
(
for
so
you
still
stile
circumcision
and
baptism
)
is
made
void
and
infirm
to
so
many
Iews
and
Christian
people
as
it
is
,
for
not
all
,
yea
few
of
many
do
obtain
that
estate
at
last
,
and
that
most
lose
it
for
all
that
seal
,
you
tell
us
by
their
unbelief
:
but
I
had
thought
you
had
been
of
the
mind
,
when
you
wrote
your
4th
page
,
that
children
of
Iews
,
and
of
believing
parents
did
believe
all
without
any
exception
;
for
asserting
it
there
positively
that
the
Iews
children
did
believe
,
and
consequently
that
believers
children
do
now
,
you
prove
the
Antecedent
viz.
that
the
Iews
children
did
believe
,
because
God
did
witnesse
it
by
setting
to
his
seal
circumcision
,
which
if
it
were
Gods
seal
to
them
of
their
eternall
salvation
by
faith
,
and
witnesse
to
the
world
that
they
had
faith
also
,
that
seal
must
be
firm
,
and
that
testimony
true
concerning
them
all
,
being
set
to
all
as
well
as
some
,
so
that
unlesse
they
depart
from
the
faith
,
which
you
say
God
who
cannot
ly
,
witnessed
they
once
had
(
and
that
your
principle
of
not
falling
from
faith
will
in
no
wise
give
way
too
)
they
could
not
possibly
void
it
by
unbelief
,
and
so
must
necessarily
and
universally
obtain
the
inheritance
:
but
sith
t
is
most
clear
you
selves
also
yielding
it
,
that
they
do
not
,
therefore
assuredly
one
of
these
must
be
true
viz.
either
that
circumcision
was
not
to
infants
in
their
cradels
Gods
seal
of
their
eternal
salvation
(
as
you
say
it
was
)
or
else
that
that
seal
of
God
is
not
firm
(
as
you
attest
it
is
)
or
else
that
God
did
not
witnesse
by
it
that
those
to
whom
it
was
set
had
faith
(
as
you
say
he
did
)
or
else
that
Gods
witnesse
and
testimony
was
not
true
(
which
were
blasphemy
to
think
)
or
else
that
they
fell
from
that
faith
,
which
at
first
they
had
in
infancy
;
and
at
the
time
of
their
circumcision
(
and
that
self
confutes
you
in
another
case
)
among
all
which
grant
which
you
will
to
be
true
,
you
must
contradict
and
convict
your selves
of
falshood
.
And
lastly
,
if
the
end
of
Gods
setting
baptism
to
persons
be
no
other
then
the
very
same
with
that
of
making
his
promises
,
and
sending
his
son
,
meerly
to
let
them
know
how
he
would
have
received
them
,
how
sure
his
mercies
should
have
been
unto
them
,
but
they
would
not
,
(
not
to
speak
of
your
telling
truth
here
unawares
viz.
that
mans
own
will
rejecting
God
first
,
and
not
Gods
own
will
first
rejecting
them
without
respect
to
their
fore-seen
rejection
of
him
in
time
,
is
the
true
cause
of
their
condemnation
)
then
as
God
makes
his
promises
to
all
,
and
sends
his
son
in
his
love
a
Saviour
to
all
,
so
baptism
should
be
dispensed
to
all
without
exception
,
belonging
as
well
as
Christ
himself
,
tell
they
appear
finally
to
reject
him
,
to
every
one
as
well
as
any
one
in
the
world
,
but
that
being
denied
by
both
you
and
us
,
doth
shew
that
the
end
of
baptizing
a
person
is
somewhat
more
viz.
not
to
beget
him
to
the
faith
before
he
doth
,
but
to
improve
him
in
it
when
he
doth
believe
.
To
conclude
,
this
whole
train
of
stuff
or
long
tail
of
that
short
shower
of
shot
that
went
before
it
,
is
not
of
so
much
force
as
a
scottish
mist
,
nor
scarce
enough
to
wet
a
naked
man
to
the
skin
,
therefore
bear
with
my
folly
in
sheelding
my self
so
much
against
it
,
i.
e.
in
saying
so
much
in
answer
to
it
,
for
a
wise
man
would
have
said
no
more
to
it
but
mumm
.
Review
.
The
third
argument
is
this
.
Those
that
have
the
holy
spirit
,
that
have
faith
,
the
Anabaptists
will
not
deny
but
are
the
subjects
of
baptism
,
but
children
have
so
,
as
their
justification
declares
,
without
which
there
is
no
salvation
.
Hence
it
is
that
the
adversaries
are
put
to
their
shifts
to
finde
out
a
new
way
for
the
salvation
of
infants
,
dying
in
their
minority
viz.
The
presentment
of
the
satisfaction
of
Christ
without
faith
,
otherwise
they
conclude
they
could
not
be
saved
;
which
invention
of
theirs
destroies
the
Gospel
covenant
,
which
is
the
righteousnesse
of
faith
,
and
either
damns
innumerable
innocents
,
whose
right
to
the
kingdom
of
heaven
our
Saviour
hath
declared
;
or
grounds
their
salvation
upon
a
figment
of
their
own
brains
,
such
as
the
Scriptures
are
wholly
silent
in
,
and
the
Churches
of
God
never
dreamed
of
.
They
alleadge
two
texts
for
their
proof
,
Rom.
5.18
.
As
by
the
offence
of
one
judgement
came
upon
all
to
condemnation
,
so
by
the
righteousnesse
of
one
the
free-gift
came
upon
all
men
unto
justification
of
life
,
Rom.
11.7
.
Election
hath
obtained
it
:
of
which
two
texts
,
the
latter
is
nothing
for
them
,
for
it
excludes
not
justification
,
for
the
Apoctle
saith
plainly
,
Rom.
8.30
.
Those
whom
he
predestinated
he
justified
:
and
though
the
elect
onely
shall
be
saved
,
yet
justification
goes
between
.
The
former
is
directly
against
them
,
for
it
expressely
mentions
justification
of
life
:
so
that
the
Anabaptists
must
either
prove
that
justification
is
not
to
go
before
salvation
,
and
so
pull
in
pieces
the
golden
chain
,
by
taking
out
the
link
,
Rom.
8.38
.
or
else
that
justification
is
not
by
faith
,
and
so
destroy
the
Covenant
of
the
Gospel
;
till
when
,
they
justly
deserve
the
censure
of
damning
all
infants
dying
,
contrary
to
evident
testimony
of
Scriptures
,
and
the
sentence
of
our
Saviour
,
that
to
them
belongeth
the
kingdeme
of
heaven
.
And
whosoever
shall
consider
the
impertinences
of
their
proofs
in
a
cause
of
so
great
consequence
,
shall
have
just
cause
to
suspect
all
their
other
doctrines
,
and
take
heed
how
to
take
any
thing
upon
trust
from
these
new
masters
.
Re-Review
.
Here
is
an
argument
hath
neither
head
nor
tail
in
it
able
to
hurt
,
for
both
have
bin
bruised
already
,
we
having
had
to
do
with
them
before
,
the
one
in
the
front
,
the
other
in
the
rear
of
the
disputation
:
therefore
no
need
,
to
fear
it
,
yet
sith
it
turns
about
again
and
Reviews
us
,
hisses
in
ou●
faces
,
and
makes
such
a
flutter
,
as
if
it
would
both
bite
and
sting
us
to
death
,
I
shall
secure
it
a
little
further
how
ever
.
The
head
of
the
argument
is
this
syllogism
viz.
Such
as
have
the
holy
spirit
,
and
faith
are
the
subjects
of
baptism
,
but
children
have
so
.
The
first
proposition
whereof
you
say
the
Anabaptists
will
not
deny
,
but
I
tell
you
what
the
Anabaptists
will
do
I
know
not
,
because
,
if
there
be
such
a
people
in
the
world
,
yet
I
never
was
so
privy
to
their
principles
and
practises
as
Dr.
Featley
and
his
fellows
pretend
to
be
,
who
paints
them
out
,
and
presents
them
to
the
world
in
his
title
page
as
dipping
naked
,
and
daily
:
But
in
the
name
of
100s
of
them
you
commonly
and
abusively
call
so
,
I
mean
the
truest
baptists
that
are
in
England
,
i
le
be
so
bold
as
to
deny
it
to
be
true
without
more
,
for
t
is
not
the
inward
unseen
seeds
of
grace
and
faith
,
nor
that
invisible
having
of
these
,
which
is
the
u●most
you
dare
or
do
affirm
concerning
infants
,
but
the
visible
having
thereof
,
so
that
we
see
they
have
them
by
the
fruits
,
effects
,
acts
,
opperations
,
and
professions
,
that
quoad
nos
makes
a
subject
for
baptism
:
as
for
what
is
within
it
is
nothing
to
us
,
we
are
strangers
to
it
,
neither
can
or
may
we
intermeddle
therewith
,
till
it
shews
it self
without
:
secret
things
belong
to
God
onely
,
and
things
revealed
onely
to
us
,
and
therefore
for
your
blind
brazen
faced
minor
,
wherein
you
positively
affirm
here
again
,
that
children
(
not
specifying
what
children
,
nor
whose
,
whether
of
believers
or
unbelievers
,
nor
both
,
nor
if
of
believers
onely
,
whether
all
or
onely
some
of
them
)
have
the
spirit
,
and
faith
,
I
shall
be
as
bold
to
deny
it
ever
,
till
they
give
some
better
specimen
of
it
then
the
best
infant
that
ever
you
or
I
saw
did
,
in
that
nonage
wherein
you
sprinkle
them
,
specially
so
long
as
to
the
stark
spoiling
,
utter
unsaying
and
clear
contradicting
of
whatever
your
own
selves
would
prove
it
by
,
you
are
fain
to
confesse
page
16.
That
all
have
them
not
,
and
p.
18.
Which
have
and
which
have
n●●
(
the
spirit
being
no
more
bound
to
believers
infants
,
then
others
,
and
no
more
bar'd
from
working
in
unbelievers
infants
than
believers
)
cannot
be
certainly
presumed
,
and
that
whatever
the
spirit
may
work
in
children
,
yet
this
is
not
known
to
us
,
so
that
there
can
be
no
conclusion
made
.
And
howbeit
this
Argument
being
by
your
own
concession
thus
crushed
in
the
head
,
i.
e.
this
Prosyllogism
turns
about
with
his
tail
,
and
thrusts
at
us
therewith
,
I
mean
this
ensuing
Syllogism
,
viz.
No
Iustification
nor
salvation
to
them
that
have
not
faith
.
But
justification
and
salvation
is
to
infants
.
Ergo
infants
have
faith
.
Yet
I
return
thus
to
your
Major
,
viz.
that
though
there
is
no
justification
nor
salvation
,
without
faith
,
of
such
as
are
capable
to
believe
,
and
of
whom
to
believe
it
is
required
,
yet
of
such
as
neither
are
capable
,
nor
called
on
to
believe
in
order
thereunto
,
there
may
be
,
and
is
a
justification
and
salvation
without
it
:
and
this
is
the
case
of
all
dying
infants
in
the
world
,
the
presentment
of
the
satisfaction
of
Christ
without
faith
,
and
without
obedience
also
in
any
thing
else
,
both
which
are
in
ordine
ad
vitam
injoined
to
adult
ones
,
doth
save
dying
infants
or
else
innumerable
of
those
infants
are
damned
,
neither
is
this
any
new
way
for
the
salvation
of
infants
dying
in
minority
,
nor
a
grounding
their
salvation
upon
a
sigment
,
and
invention
of
our
own
braines
,
nor
such
as
the
Scripture
is
altogether
silent
in
,
nor
such
as
destroyes
the
Gospel
Covenant
,
which
is
the
righteousness
of
faith
:
for
howbeit
it
is
true
that
the
Scripture
runs
on
this
wise
,
saying
,
The
just
shall
live
by
faith
,
he
that
believes
shall
be
saved
,
he
that
believes
not
shall
be
damned
,
and
to
him
that
worketh
not
,
but
believeth
on
him
that
justifyeth
the
ungodly
,
his
faith
shall
be
accounted
unto
him
for
righteousnesse
,
and
twenty
more
such
like
expressions
of
the
Gospel
Covenant
,
Rom.
1.
Rom.
3.
Iohn
3.
&c.
as
that
which
gives
righteousnesse
,
and
life
by
faith
only
,
without
the
works
of
the
Law
,
yet
I
beseech
you
set
your
wits
on
work
,
and
see
whether
these
Scriptures
were
written
of
infants
,
or
to
them
either
,
or
whether
only
of
,
and
to
mens
at
years
only
,
to
shew
unto
them
on
what
terms
the
Lord
will
accept
,
and
save
them
in
the
Covenant
and
promise
of
the
Gospel
:
Me
thinks
your
own
reason
should
dictate
thus
much
,
that
all
those
places
speak
no
more
of
infants
,
then
they
speak
to
them
in
minority
,
and
that
you
will
assuredly
yield
that
they
do
not
;
yea
you
may
as
well
say
these
places
,
viz.
T
is
a
people
that
have
no
vnderstanding
,
therefore
he
that
made
them
will
not
save
them
,
and
he
that
formed
them
will
shew
them
no
mercy
,
and
the
lord
Iesus
shall
come
with
flaming
fire
taking
vengeance
on
them
that
know
not
God
,
and
obey
not
his
Gospel
,
and
that
because
they
received
not
the
truth
in
the
love
thereof
,
that
they
might
be
saved
,
for
this
cause
God
shall
send
them
strong
delusions
to
believe
lies
that
they
all
might
be
damned
,
who
had
pleasure
in
unrighteousnesse
&c.
who
ere
transgresseth
and
abideth
not
in
the
the
doctrine
of
Christ
hath
not
God
;
every
soul
that
heareth
not
the
voice
of
that
Prophet
shall
be
destroyed
,
with
the
mouth
confession
is
made
unto
salvation
,
and
an
hundred
such
like
as
speak
of
an
necessity
of
good
works
as
well
as
of
faith
,
viz.
self-denyall
,
taking
up
the
cross
and
following
Christ
&c.
speak
of
and
to
infants
in
non
age
,
while
they
know
not
their
right
hand
from
their
left
.
But
Sirs
oh
that
you
would
once
understand
(
for
then
all
your
intricacies
,
sottish
,
and
absurd
assertions
,
and
disputes
about
infants
would
be
ended
,
and
save
you
a
world
of
perplexity
that
now
you
are
in
by
the
ignorance
of
it
)
that
the
word
was
not
written
as
the
way
,
and
will
of
God
concerning
infants
in
infancy
,
but
concerning
men
and
women
,
in
order
to
their
salvation
by
Christ
,
Iohn
6.39.40
.
And
this
Sirs
,
is
no
other
answer
then
you
use
to
give
us
,
when
we
argue
against
infants
believing
thus
,
viz.
Faith
comes
by
hearing
and
hearing
by
the
word
preached
.
But
infants
cannot
hear
so
as
to
know
Christ
by
the
word
preached
.
Ergo
infants
cannot
believe
.
You
tell
us
true
;
faith
in
Adultis
can
come
no
other
way
but
by
preaching
,
but
in
Infantibus
faith
is
begotten
otherwise
,
so
you
fancy
,
but
you
have
no
Scripture
for
it
,
as
we
have
that
faith
comes
no
way
but
by
hearing
.
Babist
.
But
that
Scripture
Rom.
10.
speaks
only
of
the
way
of
faiths
comming
to
adult
ones
.
Baptist
,
So
say
I
of
welnigh
the
whole
body
of
Scripture
,
it
speaks
of
the
way
,
wherein
men
at
years
must
expect
to
be
justifyed
and
saved
,
and
not
of
infants
,
for
they
may
be
saved
without
faith
,
so
when
we
plead
with
you
against
the
baptizing
of
infants
(
I
mean
such
of
you
,
and
such
there
be
amongst
you
as
are
ashamed
,
as
well
as
some
that
are
not
,
to
say
that
infants
have
faith
)
we
tell
you
the
Scripture
speaks
only
of
baptism
of
persons
confessing
sin
,
professing
faith
,
that
faith
and
baptism
use
still
to
go
together
,
as
he
that
believeth
and
is
baptized
;
the
Corinthians
hearing
,
believed
and
were
baptized
,
if
thou
believest
with
all
thy
heart
&c.
therefore
those
that
believe
not
may
not
be
baptized
:
you
tell
us
again
of
these
places
,
and
of
all
that
ever
we
bring
out
of
Scripture
,
where
baptism
is
mentioned
,
that
they
speak
of
adult
persons
,
of
whom
t
is
confessed
by
you
that
faith
and
confession
,
and
profession
is
required
in
order
to
baptism
,
but
not
of
infants
that
cannot
perform
them
.
So
Pareus
in
Vrsin
Cate.
p.
384.
385.
and
also
many
others
,
and
your
answer
is
very
true
,
and
grants
all
that
we
desire
,
for
indeed
all
the
places
,
where
ever
baptism
is
mentioned
throughout
the
Scripture
,
do
speak
of
it
as
in
relation
to
grown
persons
,
and
not
to
infants
,
therefore
because
the
Scripture
is
wholly
silent
in
such
a
thing
,
we
dare
not
meddle
to
baptize
infants
,
but
as
we
grant
your
answer
to
be
true
,
so
I
hope
you
will
grant
it
to
be
as
true
in
our
present
case
,
for
if
some
of
you
,
when
we
call
for
faith
to
a
persons
baptism
,
or
else
deny
that
person
to
be
baptized
,
say
thus
,
viz.
true
,
no
baptism
without
faith
of
such
of
whom
faith
is
required
,
and
who
are
capable
to
act
it
,
i.
e.
of
men
at
years
,
but
infan●s
being
uncapable
to
act
faith
,
and
it
being
not
required
of
them
,
therfore
they
may
be
baptized
without
it
(
which
conclusion
you
make
without
book
to
,
for
the
word
warrants
you
not
to
make
it
)
why
may
not
we
,
when
you
call
so
universally
for
faith
to
every
ones
salvation
,
or
else
saying
assuredly
they
are
damned
,
return
the
like
,
viz
true
,
no
salvation
without
faith
of
persons
capable
to
act
it
,
and
of
whom
it
s
required
,
but
infants
being
uncapable
to
act
it
,
and
it
being
not
required
of
them
,
therefore
they
may
be
saved
without
it
.
Babist
.
This
conclusion
is
spoken
without
book
,
and
as
unwarrantable
by
the
Scripture
as
you
say
ours
●s
,
sith
the
Scripture
speaks
as
much
of
salvation
by
faith
,
as
of
baptism
upon
faith
;
and
as
little
of
salvation
without
faith
,
as
it
doth
of
baptism
without
it
,
therefore
still
we
have
at
least
as
good
ground
to
say
infants
may
be
baptized
without
faith
,
as
you
have
to
assert
they
may
be
saved
without
it
.
Baptist.
No
:
I
shall
leave
you
behind
here
,
for
sith
the
Scripture
speaks
of
the
impossibility
of
infants
believing
,
and
yet
with
all
of
their
saluation
,
as
your selves
confesse
in
your
own
interpretation
of
that
clause
viz.
of
such
is
the
kingdome
of
heaven
,
but
no
where
at
all
of
their
baptism
,
it
shews
that
they
may
be
saved
without
believing
,
but
shews
not
that
they
may
be
baptized
without
it
;
besides
to
hold
any
of
them
to
be
damned
,
before
they
have
by
actual
sin
debard
themselves
of
salvation
is
abominable
cruelty
,
and
breach
of
Christian
charity
with
you
,
who
yet
confesse
that
all
of
them
have
not
faith
p.
19.
but
to
hold
they
need
not
to
be
baptized
cannot
bear
the
like
construction
,
sith
t
is
acknowledged
by
them
that
deny
their
bap●ism
,
and
by
them
also
who
absurdly
assert
,
to
the
contradiction
of
themselves
,
that
the
denyal
of
baptism
to
them
denies
all
hope
of
their
salvation
that
they
may
be
saved
nevertheless
,
though
they
die
unbaptized
,
so
that
whether
we
,
who
hold
that
to
them
all
belongs
the
kindome
of
heaven
though
they
neither
believe
nor
are
baptized
,
before
they
die
,
or
you
that
hold
no
salvation
to
them
without
faith
,
and
yet
hold
that
all
of
them
have
not
,
nay
that
very
few
of
them
(
for
how
few
are
believers
infants
to
others
?
)
have
faith
,
whether
we
or
you
I
say
do
justly
deserve
the
censure
of
damning
all
,
or
at
least
innumerable
infants
dying
,
contrary
to
that
evident
testimony
of
Scripture
,
and
sentence
of
our
Saviour
,
that
to
them
belongeth
the
kingdome
of
heaven
,
and
contrary
also
to
the
rule
of
Christian
charity
set
us
by
your selves
,
which
is
to
presume
well
of
every
infant
that
he
is
in
a
good
estate
,
till
he
appear
to
be
in
a
bad
,
and
by
actual
sin
to
bar
himself
,
and
deserve
exemption
from
the
general
state
of
little
children
declared
in
Scripture
,
which
is
this
that
they
have
right
to
the
kingdome
,
let
the
most
simple
,
but
honest
Reader
judge
between
us
.
As
for
the
two
texts
you
say
are
brought
in
proof
of
justification
of
infants
without
faith
viz.
Rom.
5.18
.
Rom.
11.7
.
who
urges
the
last
of
them
I
know
not
,
for
my
part
I
take
it
to
be
of
no
tendency
at
all
either
to
your
purpose
or
ours
,
therefore
I
shall
not
trouble
my self
with
it
,
but
the
first
of
them
,
which
you
say
is
so
directly
against
us
,
t
is
because
you
are
blind
,
if
you
do
not
perceive
it
to
be
an
express
downright
declaration
of
a
general
justification
of
all
from
Adams
sin
,
as
to
life
,
i.
e.
a
resurrection
from
that
bodily
death
,
which
that
sin
brought
upon
all
mankind
,
and
from
which
as
there
is
now
a
universal
return
of
every
individual
by
Christ
,
so
there
had
never
bin
any
returning
for
any
one
man
in
the
world
,
but
by
Christ
to
all
eternity
world
without
end
,
1
Cor.
15.21.22
.
Yea
as
universally
as
that
judgement
or
condemnation
to
that
first
death
came
by
Adam
upon
all
men
,
so
that
it
spreads
its
black
wings
upon
them
all
,
and
brings
them
all
down
to
the
dust
from
whence
they
came
,
so
universally
is
justification
unto
life
i.
e
the
benefit
and
resurrection
from
that
death
,
from
which
else
no
one
man
should
ever
have
risen
,
come
by
Christ
upon
all
men
,
really
and
truly
,
and
not
onely
so
,
but
a
capacity
also
,
and
possibility
of
eternal
happinesse
and
well
being
after
that
resurrection
,
and
all
this
whether
persons
believe
it
yea
or
no
,
yea
and
a
promise
and
certainty
of
it
in
case
of
belief
in
this
Christ
,
otherwise
indeed
a
losse
of
the
Resurrections
becoming
a
mercy
,
and
benefit
to
them
,
and
a
lyablenesse
even
after
that
escape
of
the
first
death
,
that
came
by
the
first
Adam
,
to
a
sorer
,
even
that
second
death
,
that
lake
of
fire
,
which
by
the
second
Adam
,
by
whom
comes
eternal
blessednesse
on
believers
,
comes
upon
all
unbelievers
,
and
that
for
ever
.
So
that
if
there
be
no
salvation
to
infants
without
justification
,
yet
ther
s
justification
of
infants
without
faith
,
or
baptism
either
.
And
whereas
you
argue
from
the
cart
to
the
horse
,
from
the
justification
and
salvation
of
infants
to
their
faith
,
I
argue
from
their
non
capacity
to
believe
to
their
justification
and
salvation
without
it
:
no
salvation
or
justification
without
faith
,
say
you
,
but
infants
are
justified
and
saved
therefore
they
believe
:
if
no
justification
and
salvation
without
faith
,
say
I
,
infants
,
who
cannot
believe
can
neither
be
justified
nor
saved
:
but
infants
,
so
farre
as
they
need
justification
,
for
they
have
no
sins
of
their
own
,
are
justified
and
saved
also
,
for
the
kingdome
of
heaven
belongs
to
them
,
therefore
there
is
justification
and
salvation
for
infants
without
faith
.
To
conclude
therefore
:
this
opinion
of
you
adversaries
to
the
truth
,
which
allows
no
salvation
to
infants
without
faith
,
puts
you
miserably
to
your
shifts
viz.
either
to
find
out
a
new
way
of
coming
by
faith
,
which
Paul
saies
comes
onely
by
hearing
,
or
else
to
damn
innumerable
dying
infants
,
who
whilest
they
lived
,
were
uncapable
to
hear
the
word
preached
,
and
so
to
believe
,
or
else
▪
as
you
do
p.
18.
to
dream
out
a
new
kind
of
hearing
,
whereby
infants
come
by
their
faith
,
viz.
an
inward
,
wonderful
miraculous
hearing
of
some
voice
of
the
spirit
within
,
such
a
sigment
of
your
own
brains
,
as
the
Scripture
is
wholly
silent
in
,
and
no
true
Church
of
God
,
nor
rational
man
,
but
your selves
,
who
dream
dreams
,
and
divine
●alse
divinations
,
and
things
of
nought
,
deceits
of
your
own
heart
,
and
tell
them
to
the
deceiving
of
others
,
did
ever
dream
of
;
and
whosoever
shall
consider
the
impertinencies
of
your
proofs
in
a
cause
of
so
great
consequence
,
shall
have
just
cause
to
suspect
all
your
other
doctrines
,
and
to
take
heed
how
they
take
any
thing
any
more
upon
trust
,
as
the
whole
world
hath
done
now
of
old
,
from
these
new
masters
,
the
Clergy
,
who
instead
of
being
ministers
in
truth
,
or
servi
servorum
dei
,
have
bin
domini
dominorum
Lords
over
the
heritage
,
and
over
the
faith
of
all
civil
powers
and
people
,
teaching
them
instead
,
of
the
true
doctrine
of
the
old
ministers
,
the
traditions
and
commandements
of
men
.
And
so
I
have
done
both
with
the
head
of
this
third
argument
,
and
with
that
long
tail
also
that
trails
after
,
there
remains
no
more
of
it
to
be
meddled
with
,
but
a
certain
slender
sting
that
sticks
to
this
tail
,
put
forth
against
us
,
with
more
length
then
strength
,
in
prosecution
of
the
argument
,
which
I
shall
cut
out
into
many
pieces
,
and
after
set
upon
each
section
severally
,
and
then
I
hope
your
great
hope
of
help
from
these
three
unworthies
,
will
prove
a
forlorn
hope
indeed
.
Review
.
But
to
prosecute
this
Argument
for
the
full
satisfaction
of
the
simple
but
honest
Reader
,
since
there
is
no
way
to
come
to
salvation
but
by
justification
,
and
no
justificatnon
but
by
faith
,
why
should
it
be
doubted
by
any
but
little
infants
,
which
are
ordained
to
salvation
,
are
also
by
faith
made
subjects
of
justification
?
those
soules
which
please
God
so
well
as
they
are
to
see
him
presently
after
their
separation
from
the
body
,
why
should
they
not
be
capable
of
faith
,
without
which
the
Apostle
saith
it
is
impossible
to
please
God
,
Heb.
11.6
.
Re-Review
.
The
Reader
had
need
be
honest
,
for
I
dare
say
he
will
be
simple
enough
,
that
receives
full
satisfaction
your
way
by
your
present
prosecutions
of
it
;
because
there
s
no
way
for
salvation
and
justification
for
men
that
are
actual
sinners
,
and
capable
to
believe
,
and
to
whom
justification
and
remission
is
preached
,
to
the
end
that
they
might
believe
it
to
their
comfort
,
is
there
therefore
no
other
way
wherby
God
willing
,
and
ordaining
to
save
little
infants
from
eternal
wrath
,
can
possibly
,
or
doth
certainly
save
them
,
that
can
neither
sin
,
or
be
preacht
to
,
nor
believe
,
but
that
very
self
same
way
of
believing
?
is
he
tied
to
that
means
to
save
infants
by
,
as
we
are
tied
to
it
in
order
to
the
saving
of
our selves
,
viz.
the
way
of
faith
?
if
so
,
why
not
to
repentance
,
and
self
denial
also
?
for
both
these
are
the
way
to
us
,
Act.
2.38.40
.
Mat.
16.24
.
and
would
it
not
shift
a
man
out
of
his
seven
sences
to
hear
such
doctrine
,
that
infants
as
ever
they
will
be
saved
(
dying
infants
)
must
even
in
their
infancy
repent
?
is
it
not
manifold
more
suitable
to
reason
,
and
sense
of
Scripture
that
as
infants
(
so
far
as
they
are
guilty
)
become
guilty
unwittingly
to
themselves
,
by
the
presentment
and
imputation
of
the
first
Adams
sin
,
without
personal
disobedience
in
themselves
,
so
also
should
be
justified
from
that
imputed
sin
,
by
the
presentment
of
the
satisfaction
and
imputation
of
the
righteousness
of
the
second
Adam
,
as
unwittingly
to
,
and
without
personal
obedience
in
themselves
?
and
because
without
faith
t
is
impossible
to
please
God
,
for
such
as
have
actually
incurred
his
wrath
,
such
as
come
to
him
by
prayer
,
for
these
indeed
must
believe
that
is
God
,
and
is
a
rewarder
of
them
that
diligently
seek
him
)
ther
fore
is
it
impossible
for
infants
also
who
yet
actually
disspensed
him
,
nor
yet
are
capable
to
come
to
him
by
belief
or
prayer
.
Is
that
Scripture
think
you
intended
to
infants
?
for
shame
scope
the
Scripture
a
little
better
.
Review
.
Is
it
not
the
work
of
the
spirit
to
infuse
faith
?
and
are
not
soules
which
are
all
equall
in
their
creation
the
subject
of
it
?
He
works
indeed
where
he
will
,
and
therefore
all
have
it
not
▪
for
the
spirit
of
God
is
not
bound
but
where
he
will
work
it
who
can
hinder
him
.
Re-Review
.
Are
soules
all
equal
in
their
Creation
,
and
are
souls
which
are
all
equal
the
subject
of
faith
?
how
then
can
it
be
so
positively
asserted
,
concluded
,
attempted
to
be
discovered
,
and
made
appear
as
t
is
by
you
,
who
confess
also
that
all
have
it
not
,
that
the
infants
of
believers
have
it
and
therefore
must
be
baptized
,
but
infidels
infants
have
it
not
,
and
there
must
not
?
specially
since
not
only
the
one
,
by
by
your
own
saying
that
all
souls
are
equall
,
are
as
capable
of
it
as
the
other
,
if
the
spirit
please
to
infuse
it
,
but
also
since
by
your
own
saying
too
,
the
spirit
works
it
where
he
will
,
and
is
not
bound
i.
e.
(
as
you
explain
this
place
p.
18.
)
to
work
it
in
all
the
children
of
Christian
parents
,
nor
barred
from
working
it
in
any
of
the
children
of
infidels
,
and
most
especially
yet
,
since
p.
18.
you
say
that
unlesse
it
could
be
certainly
presumed
what
children
have
the
habit
of
faith
,
what
have
not
,
the
working
of
the
spirit
being
not
known
to
us
,
he
being
not
bound
nor
bard
there
can
be
no
conclusion
made
.
Have
not
we
as
much
power
to
forbid
the
spirits
working
faith
in
the
infant
you
sprinkle
,
and
so
to
forbid
their
being
baptized
as
you
have
to
forbid
his
working
it
in
the
infants
of
infidels
,
and
to
forbid
their
being
baptized
?
will
you
bind
him
to
all
the
infants
in
Christendome
,
and
barr
him
from
doing
any
other
infants
in
the
world
?
O
ye
house
of
Levi
is
the
spirit
of
the
Lord
thus
streitned
?
are
these
your
doings
?
you
that
preach
the
spirit
of
the
Lord
is
not
bound
nor
barred
,
do
not
you
both
bind
and
bar
him
,
while
you
say
and
suppose
he
must
needs
,
and
is
by
the
Gospel
covenant
bound
to
be
gracious
,
and
shew
mercy
to
believers
children
,
alias
such
as
are
born
in
England
,
Scotland
and
other
nations
of
Christendome
,
so
that
you
may
safely
sign
them
all
as
heirs
of
his
mercy
,
and
barred
from
saving
any
infants
of
Turks
and
Pagans
,
so
that
not
one
of
them
may
be
signed
forsomuch
as
an
hopeful
heir
of
salvation
.
Review
.
John
Baptist
had
not
been
filled
with
the
holy
spirit
had
he
had
not
faith
Luke
1.15
.
the
Scripture
shews
us
plainly
in
that
one
example
what
the
soul
of
infants
is
capable
of
,
what
the
spirit
of
God
can
work
in
that
,
it
was
the
measure
only
of
his
gifts
,
makes
his
example
extraordinary
,
the
spirit
and
power
of
Eliah
in
which
he
came
:
The
testimony
of
an
Angel
renders
it
undoubted
concerning
him
.
The
Testimony
of
the
Scriptures
concerning
other
infants
are
of
equal
authority
saying
,
They
have
right
to
the
kindome
of
Heaven
,
and
that
they
are
called
to
come
to
Christ
,
and
that
Christ
received
them
and
blessed
them
;
compared
with
that
of
the
Apostle
,
2
Cor.
13.5
.
Iesus
Christ
is
in
you
except
ye
be
Reprobates
?
The
Argument
is
this
,
They
are
not
Reprobates
.
Ergo
Christ
is
in
them
.
Re-Review
Not
to
trouble
the
world
with
a
Re-Review
of
every
odd
conceit
,
that
lies
in
this
piece
of
Review
about
that
particular
instance
,
and
extraordinary
case
of
Iohn
,
which
you
mightily
misunderstand
,
and
most
rudely
wrest
in
as
ordinary
rule
in
proof
of
an
universal
;
and
also
about
the
proof
of
believers
infants
,
being
no
reprobates
from
2
Cor.
13.5
.
a
place
most
absurdly
abused
by
you
,
for
it
speaks
not
to
nor
of
infants
,
and
if
it
did
,
no
more
of
one
infant
then
of
an
another
,
no
infants
appearing
reprobates
in
infancy
,
and
of
their
right
to
heaven
above
all
infants
,
all
which
passages
being
spoken
to
above
may
be
reviewed
there
by
any
that
have
a
mind
to
it
,
the
utmost
intent
and
drift
of
this
whole
Section
is
to
prove
infants
to
be
capable
of
faith
,
which
thing
if
it
should
be
granted
for
truth
,
yet
I
wonder
how
that
redound●
to
infant-baptism
,
since
it
s
neither
bare
capacity
,
nor
actuality
of
believing
,
but
professing
to
believe
,
that
is
our
warrant
to
dispense
baptism
to
any
subject
,
for
i●
will
not
follow
from
the
having
of
faith
to
bap●ism
,
unlesse
that
faith
be
professed
,
much
lesse
will
it
follow
from
a
capableness
to
believe
or
have
faith
,
that
a
person
hath
it
and
therefore
must
be
baptized
.
For
then
first
heathen
infants
are
as
capable
of
it
as
other
infants
,
all
souls
being
equall
in
their
Creation
,
therefore
they
must
be
baptized
also
,
yea
Sirs
,
if
you
give
back
,
and
let
your
Argument
fall
so
low
now
,
as
to
say
infants
are
capable
of
faith
and
therefore
must
be
baptized
before
they
have
,
or
appear
to
have
it
,
then
I
le
warrant
every
ones
right
to
baptism
as
well
as
any
ones
,
thus
,
viz.
The
souls
of
men
and
women
are
capable
of
faith
before
they
believe
,
and
whether
ever
they
do
believe
or
no
,
the
spirit
of
God
can
work
it
in
them
.
Therefore
men
and
women
before
they
believe
,
or
whether
they
believe
or
no
,
must
be
baptized
.
Yea
all
souls
are
as
capable
subjects
of
faith
as
well
as
the
souls
of
believers
infants
,
and
therefore
must
be
baptized
.
But
Sirs
though
persons
be
not
only
capable
subjects
to
believe
,
but
such
also
as
(
for
ought
you
know
to
the
contr●ry
)
do
believe
,
and
of
whom
you
cannot
say
they
do
not
,
yet
may
you
not
at
all
baptize
them
,
w●thout
some
kind
of
evidence
that
they
do
;
and
that
s
more
then
in
particular
any
infant
can
give
for
it self
;
and
as
for
that
muddy
manner
you
argue
it
in
when
you
say
,
the
Kingdome
of
heaven
consists
of
infants
,
they
are
called
to
come
to
Christ
,
and
Christ
received
them
,
therefore
they
must
be
baptized
besides
that
those
indefinit
expressions
ex●end
no
more
to
believers
infants
then
unbelievers
,
we
may
as
well
argue
thus
,
the
Kingdome
of
heaven
consists
of
men
,
men
and
women
have
right
to
it
,
are
called
to
come
to
Christ
,
received
and
blessed
by
him
,
therefore
men
and
women
,
or
these
men
and
women
,
whether
it
be
evident
of
them
in
perticular
or
individuo
yea
or
no
,
may
be
baptized
,
which
were
absurd
non-sense
in
the
abstract
:
yet
such
are
your
pleas
for
those
particular
infants
you
sprinkle
,
whilest
you
deny
baptism
to
heathen
infants
,
viz.
the
testimony
of
Scripture
in
gross
,
and
infants
capablenesse
to
have
the
inward
baptism
,
and
such
like
:
on
this
wise
did
Dr.
Channel
at
Petworth
dispute
Ian.
5.
1651.
saying
,
If
infants
are
capable
of
the
inward
baptism
,
then
they
may
have
the
out
ward
.
But
&c.
And
could
not
prove
the
consequence
or
sequel
of
his
Major
four
times
over
repeated
by
himself
,
and
as
often
denyed
by
his
Respondent
.
Review
.
The
difficultie
in
the
understanding
how
faith
should
be
bred
in
them
,
and
after
what
manner
,
is
that
which
hath
bred
the
doubts
about
their
having
it
;
but
if
we
had
learned
to
believe
the
Scriptures
,
which
by
necessary
consequence
confirm
the
thing
,
we
would
leave
the
manner
of
doing
it
to
him
whose
work
it
is
,
the
spirit
of
God
,
who
is
able
to
do
it
:
we
do
it
in
other
articles
of
faith
,
and
the
resurrection
of
the
body
,
and
ask
not
how
it
can
be
done
,
because
the
Scriptures
have
delivered
it
;
and
this
of
the
renovation
of
soul
is
no
lesse
Miracle
.
Re-Review
.
And
well
may
it
be
difficult
to
understand
how
faith
should
be
bred
in
infants
,
and
doubted
that
they
have
it
not
,
since
if
we
have
learned
to
believe
the
Scriptures
,
they
are
so
far
from
confirming
such
a
thing
so
much
as
by
any
possible
,
or
probable
consequence
,
that
by
necessary
consequence
they
contradict
it
,
while
they
tell
us
that
there
is
but
one
way
whereby
faith
cometh
,
and
that
such
a
one
as
it
can
never
possibly
come
to
infants
in
,
viz.
hearing
the
word
of
God
preached
,
not
inwardly
by
the
spirit
only
(
as
you
prate
below
)
for
he
speaks
not
of
such
a
thing
there
Rom.
10.
but
outwardly
by
some
visible
,
or
audible
creaturely
ministration
,
as
is
plain
by
the
words
foregoing
,
viz.
How
shall
they
believe
in
him
of
whom
they
have
not
heard
?
how
hear
without
a
preacher
?
how
preach
except
they
be
sent
.
And
whereas
you
tell
us
the
spirit
is
able
to
work
faith
in
them
,
therefore
we
must
leave
the
manner
of
doing
it
to
him
,
not
offering
as
it
were
to
pry
into
it
.
Good
Sirs
spare
your
labor
&
talk
not
about
the
unknown
manner
,
of
a
matter
as
unknown
as
the
other
:
for
the
thing
it self
is
not
yet
clear
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
neither
doth
the
spirits
ability
to
do
it
,
prove
that
it
is
done
,
any
more
then
it
proves
there
is
a
1000
worlds
,
or
that
all
men
have
faith
,
because
these
things
are
possible
to
be
effected
by
him
,
but
the
evidence
that
he
doth
such
a
thing
,
which
if
it
be
wanting
(
as
it
is
in
this
case
)
it
is
but
egregious
folly
to
argue
it
from
the
other
,
so
as
to
say
God
can
do
it
,
therefore
though
the
manner
how
he
doth
it
is
not
known
to
us
,
yet
we
must
not
meddle
further
then
to
believe
it
is
,
leaving
the
manner
of
doing
it
to
him
.
Moreover
Sirs
,
assure
your selves
of
this
that
in
some
sort
the
manner
is
usually
manifested
to
us
in
the
word
,
as
well
as
the
matter
of
such
things
,
as
we
are
there
called
upon
to
believe
,
even
that
miraculous
work
of
the
resurrection
of
the
body
,
which
is
your
present
instance
,
wherein
1
Cor.
15.35
.
to
the
end
.
the
Lord
condescendeth
at
large
to
explain
the
manner
o●
it
,
as
well
as
to
prove
the
matter
of
it
before
:
and
whereas
you
say
you
leave
the
manner
of
the
doing
things
when
it
is
nor
clear
to
you
,
to
the
spirit
himself
,
whose
the
work
is
,
in
other
articles
of
faith
,
I
wonder
you
are
so
forgetful
as
to
bear
such
false
witnesse
as
this
against
your selves
,
when
as
in
the
point
of
dying
infants
salvation
,
which
for
the
matter
of
it
is
so
clear
,
that
you
cannot
deny
it
,
though
not
clear
to
you
in
the
manner
,
you
leave
not
the
manner
of
it
to
God
himself
,
whose
work
it
is
to
save
them
,
but
limit
him
to
the
way
of
Church-membership
,
faith
,
baptism
,
and
holinesse
&c.
whereas
the
word
,
that
was
not
at
all
for
infants
instruction
,
declares
to
men
and
women
what
way
he
will
save
them
in
,
asking
in
many
places
of
your
book
,
how
can
infants
be
justified
without
faith
?
how
can
Turks
and
Pagans
infants
be
saved
?
what
hopes
of
our
infant
salvation
without
baptism
?
and
all
this
too
,
though
there
is
no
fear
of
their
damnation
by
actual
sin
,
though
it
also
ask
you
plainly
enough
,
how
can
they
believe
in
him
of
whom
they
have
not
heard
,
and
consequently
how
can
they
be
saved
by
faith
?
though
it
tell
you
also
plainly
enough
Act.
8.
where
that
question
is
expressely
askt
what
hinders
&c.
even
because
they
yet
believe
not
with
all
their
heart
,
you
had
said
true
therefore
had
your
words
bin
thus
viz.
we
do
it
not
in
other
articles
of
faith
.
And
whereas
you
say
the
renovation
of
a
soul
is
no
lesse
miracle
then
the
matter
of
infants
having
faith
,
it
seems
you
confesse
it
to
be
a
miracle
,
that
faith
should
be
in
infants
:
and
for
my
part
I
fully
conf●sse
it
with
you
,
for
surely
t
is
such
a
thing
as
was
seldome
or
never
yet
seen
since
the
world
began
to
this
day
:
but
the
renovation
i.
e.
conversion
of
soules
of
men
,
and
women
depraved
,
and
corrupted
(
as
infants
never
were
by
any
actual
sin
p.
5.
)
is
no
lesse
miracle
indeed
then
the
other
:
for
the
one
is
not
at
all
,
and
the
other
where
it
is
,
is
yet
no
miracle
at
all
,
but
a
matter
that
happens
ever
and
anon
in
the
ordinary
course
of
things
,
as
a
miracle
doth
not
,
and
besides
you
are
of
those
I
am
sure
,
who
are
in
the
mind
that
miracles
are
ceased
.
And
lastly
,
for
you
to
sprinkle
all
the
new
born
infants
in
all
the
Christian
nations
at
this
hour
,
as
taking
it
for
granted
that
these
all
have
faith
(
for
so
you
suppose
(
though
you
see
not
any
individual
or
particular
infant
hath
it
,
that
is
brought
to
you
)
and
yet
hold
infants
faith
to
be
a
miracle
,
and
yet
to
hold
miracles
to
be
ceased
also
,
it
is
,
if
not
miraculum
,
yet
mirandum
monstrum
et
horrendum
,
at
least
to
me
i.
e.
a
marvelous
work
and
a
wonder
that
ever
the
wisdome
of
wise
men
should
so
perish
,
and
the
understanding
of
prudent
men
so
come
to
nought
.
Thus
having
done
with
your
forlorn
hope
,
I
le
march
on
now
to
give
checkmate
to
that
wretched
crew
of
cavillers
,
that
are
so
impudent
,
as
to
be
responsive
against
reason
and
its
Regiment
,
and
to
undertake
to
make
it
good
against
them
,
that
infants
have
faith
,
and
must
have
baptism
.
Review
.
The
objection
that
reason
makes
against
it
will
easily
be
answered
,
it
is
done
for
satisfaction
to
the
Reader
.
Re-Review
.
Yea
Sirs
?
is
Reason
in
so
little
request
with
you
,
as
that
you
not
onely
dare
so
audaciously
ingage
against
,
but
also
set
so
light
by
it
,
as
to
say
its
objections
are
easily
answered
?
let
it
be
put
to
the
vo●e
if
you
please
throughout
the
whole
earth
,
whether
you
deserve
the
title
of
good
Logicians
i.
e.
Reasonable
men
,
who
here
professedly
wrestle
against
reason
it self
,
and
whether
your
faith
can
possibly
be
found
any
other
then
faction
and
meer
fiction
,
against
which
Reason
it self
is
by
your selves
confest
to
be
opponent
.
I
confesse
I
have
heard
men
(
called
divines
)
speak
of
many
points
of
Religion
and
faith
as
above
reason
,
but
I
yet
never
met
with
men
under
the
name
of
ministers
,
so
far
devoid
of
Reason
,
as
to
say
that
Religion
and
faith
are
against
Reason
,
till
I
met
with
you
,
whose
faith
and
practise
of
baptism
to
believers
infants
(
upon
account
of
their
appearing
to
believe
,
more
plainly
then
the
profession
of
persons
at
years
can
make
it
appear
of
themselves
)
is
,
as
seems
by
your selves
,
a
faith
and
practise
against
Reason
,
why
else
doth
reason
object
against
it
.
Indeed
the
Papists
a●e
so
unreasonable
in
sundry
articles
of
their
faith
that
they
hold
some
things
not
onely
above
but
against
Reason
,
and
that
s
t●e
worst
that
can
be
said
of
the
most
absurd
,
and
●bominable
tenets
that
are
amongst
them
,
and
that
is
so
bad
,
that
even
thereupon
the
Protestant
priesthood
finds
occasion
enough
to
abhor
them
,
witnesse
their
Tenet
of
transubstantiation
,
or
real
presence
of
Christs
very
body
in
the
supper
,
of
which
when
we
say
how
can
this
be
?
its
not
onely
against
other
articles
of
faith
viz.
his
bodily
ascention
,
session
,
and
local
mansion
in
heaven
,
but
also
against
common
sense
and
reason
,
it
being
in
reason
impossible
,
that
one
body
should
be
at
once
in
two
places
,
as
well
as
in
consubstantiation
it
is
for
two
distinct
bodies
viz.
the
bread
and
Christs
body
to
be
at
once
in
one
place
,
they
say
much
what
as
you
say
here
,
and
in
the
lines
above
viz.
that
howbeit
its
difficult
to
understand
how
it
should
be
so
in
Reason
,
yet
if
we
had
learnt
to
believe
the
Scriptures
,
which
in
plain
terms
assert
the
thing
,
saying
of
the
bread
this
is
my
body
,
we
would
believe
it
,
and
leave
the
manner
of
its
being
so
to
him
who
saies
it
,
with
whom
all
things
are
possible
,
as
we
do
in
the
articles
of
faith
e
g.
the
resurrection
of
the
body
,
not
asking
how
it
can
be
because
the
Scriptures
have
declared
it
.
The
Reformists
tell
them
again
that
the
resurrection
of
the
dead
is
a
thing
not
onely
in
respect
of
God
,
who
can
do
all
things
(
save
such
as
imply
imperfection
,
as
to
lie
,
and
die
,
&c.
and
contradiction
,
for
its
impossible
utterly
that
pure
contradictories
should
be
both
true
)
but
also
in
respect
of
the
thing
it self
possible
to
be
effected
,
but
the
ubiquity
,
and
the
actual
universal
eating
of
one
and
the
same
numerical
body
,
and
so
smal
a
body
too
as
that
of
Christs
,
and
at
one
and
the
same
time
,
in
so
many
several
places
,
are
matters
and
fancies
savouring
of
such
contradiction
,
and
so
adverse
to
the
very
nature
of
God
,
that
as
Kekerman
system
.
log
.
p.
42.
saies
,
Ne
deus
quidem
producere
potest
;
et
logica
eas
e
suis
excludit
ordinibus
:
such
as
God
doth
not
,
and
Reason
knows
not
.
O
but
saith
the
Papists
,
nothing
but
humane
reason
judges
this
impossible
and
repugnant
to
other
articles
of
faith
:
to
whom
among
other
things
our
Divines
use
to
reply
,
that
in
matters
of
religion
,
and
faith
,
and
things
of
God
,
reason
is
not
to
be
laid
aside
,
as
if
we
were
to
bring
bare
bruit
sence
i.
e.
blind
implicit
faith
onely
to
the
word
of
God
,
but
to
be
used
by
us
,
that
we
may
thereby
,
as
without
which
we
cannot
,
distinguish
truth
from
falshood
:
yea
to
speak
yet
in
the
very
words
of
your
own
author
in
this
case
,
I
mean
Vrsins
Catachise
,
to
which
you
send
us
,
whose
these
words
mostly
are
,
which
I
have
already
spoken
,
see
page
414.415
.
For
even
therefore
was
reason
given
us
of
God
,
that
we
might
by
the
light
of
the
mind
discover
contradictory
opinions
,
and
clearly
understanding
what
is
agreeable
to
the
word
of
God
,
and
what
repugnant
to
it
,
may
imbrace
this
,
and
refuse
that
:
Hoc
nisi
firmum
maneat
,
nullum
erit
dogma
tam
absurdum
,
&c.
Vnlesse
this
stand
for
granted
,
no
opinion
,
though
never
so
absurd
,
and
impious
,
yea
nothing
in
the
sincks
of
all
hereticks
,
though
never
so
impure
and
monstrous
,
can
be
confuted
out
of
the
holy
Scripture
;
for
hereticks
,
and
deceivers
will
reply
,
their
opinions
do
not
contradict
the
word
of
God
,
but
onely
it
seems
so
to
humane
reason
.
You
see
then
how
among
your
own
writers
,
the
foundation
of
faith
and
true
religion
,
is
laid
not
onely
in
the
Scripture
as
the
rule
and
fountain
whence
we
fetch
all
,
but
secondarily
in
sound
Reason
also
,
improved
in
way
of
trial
of
things
by
it
,
as
without
which
no
use
can
be
made
of
Scripture
:
so
that
though
some
Divines
proclaim
it
to
the
whole
world
(
for
so
do
your selves
in
this
place
)
that
Reason
it self
is
against
them
in
their
way
,
and
consequently
that
their
way
is
against
Reason
,
and
many
Divines
confesse
their
faith
and
religion
in
some
articles
,
and
particles
of
it
to
be
above
Reason
(
which
is
but
a
gentle-gigg
too
,
if
by
above
Reason
they
mean
so
,
as
that
Reason
cannot
comprehend
how
they
are
,
at
least
conceive
them
possible
so
to
be
)
yet
however
farewel
such
a
faith
for
ever
for
me
,
as
Reason
fights
with
,
and
far
be
it
from
me
either
to
do
,
or
believe
any
thing
against
reason
:
for
as
they
that
see
not
good
ground
in
reason
to
believe
what
they
believe
,
can
never
be
alwayes
ready
(
as
every
Christian
ought
)
to
render
a
reasonable
answer
to
such
as
ask
them
a
Reason
of
the
faith
that
is
in
them
,
and
are
at
best
but
implicit
in
believing
,
so
they
,
who
believe
not
only
without
,
and
beyond
,
but
even
against
Reason
it self
,
opposing
them
in
their
faith
,
are
most
unreasonable
believers
indeed
:
and
such
as
shall
find
,
that
Reason
(
as
easily
as
they
think
t
is
answered
)
will
make
good
what
objection
it
makes
against
the
most
unreasonable
of
them
all
:
but
to
leave
this
,
and
to
come
to
the
discourse
or
ratiocination
it self
,
which
followes
between
Reason
and
reasonlese
,
for
what
else
can
I
fitly
stile
such
an
Antagonist
,
as
stiffens
himself
against
Reason
,
and
counts
it
nothing
to
refute
it
?
yea
t
is
done
here
in
your
Review
for
satisfaction
to
the
Reader
(
as
you
say
)
but
t
is
undone
again
in
the
Re-review
to
the
undeception
of
the
deceived
and
the
deceiver
.
The
objections
of
Reason
,
and
replies
of
reasonlesse
and
re-replies
of
Reasons
friend
are
as
followes
.
Review
.
1
Infants
have
no
knowledge
of
good
,
Ergo
no
faith
.
By
the
same
reason
they
should
be
denied
to
have
the
faculty
of
understanding
,
Re-Review
.
Good
Sirs
,
consider
what
a
reasonlesse
reply
to
reason
this
is
.
For
if
by
faith
you
mean
only
a
faculty
of
believing
,
what
ever
in
time
may
be
told
them
,
which
is
the
adaequate
object
of
faith
in
general
,
that
is
in
all
reasonable
creatures
:
and
is
de
esse
to
them
,
universally
,
innate
in
them
,
as
a
part
of
the
rationall
soul
,
as
well
as
the
faculty
of
remembring
what
in
time
they
may
hear
,
and
of
willing
,
and
chosing
what
in
time
may
be
propounded
to
them
and
of
understanding
what
in
time
may
be
taught
them
;
but
what
is
all
this
to
your
purpose
,
who
plead
faiths
being
in
some
infants
onely
,
not
in
all
:
when
as
faith
in
that
sense
is
as
much
in
all
infants
as
in
some
,
and
would
(
if
it
could
at
all
entitle
such
as
have
it
to
baptism
)
entitle
all
mankind
to
baptism
as
well
as
some
,
sith
all
have
the
faculty
of
believing
things
(
as
beasts
which
are
meerly
sensitive
have
not
)
flowing
naturally
from
the
rationall
soul
in
man
?
But
if
by
faith
you
mean
restrictively
,
that
faith
in
special
,
whose
adequate
object
is
the
word
of
God
preached
,
in
the
promise
and
precept
of
it
,
which
onely
makes
us
subjects
of
salvation
and
baptism
,
dare
you
say
that
t
is
of
equal
necessitie
,
and
certainty
that
faith
in
such
a
sense
is
in
infants
,
as
the
faculty
of
Rea●on
,
and
understanding
is
?
so
that
by
the
same
Reason
that
we
deny
one
of
these
to
be
in
them
,
it
may
be
therefore
denied
that
they
have
the
other
?
and
that
their
non
knowledge
of
good
or
evill
will
as
much
prove
them
to
be
habitually
no
reasonable
creatures
,
as
it
proves
them
to
be
habitually
no
true
believers
of
the
Gospel
?
For
shame
Sirs
blot
out
and
abjure
this
absurdity
,
for
you
cannot
but
know
that
the
faculty
of
understanding
in
man
is
Habitus
a
naturâ
innatus
,
a
habit
ingendred
in
them
in
very
nature
,
yea
in
all
mankind
necessarily
,
&
qua
id
ipsum
:
but
your selves
say
faith
,
in
the
sense
in
which
we
speak
of
it
,
is
but
Habitus
infusus
,
a
habit
infused
,
and
that
into
some
only
,
for
all
say
you
have
it
not
,
and
I
say
t
is
Habitus
acquisitus
,
rather
an
acquired
habit
,
which
comes
if
not
without
the
gift
of
God
to
persons
therein
,
yet
also
in
that
way
of
hearing
the
word
,
which
on
our
parts
is
first
done
,
in
order
to
its
being
begotten
in
us
,
whereby
we
come
to
know
good
and
evil
first
,
i.
e.
to
be
convinced
of
sin
and
guilt
in
our selves
,
and
righteousness
and
mercy
in
God
,
through
Jesus
Christ
,
and
then
to
have
faith
in
him
to
justification
:
in
this
therefore
Reason
remains
unrefuted
,
and
rather
routs
you
,
then
is
routed
by
you
.
Review
.
2.
Their
dislike
at
baptism
testifyed
by
their
crying
:
The
same
reason
might
be
brought
against
circumcision
,
Besides
,
we
must
denie
faith
to
be
in
the
best
of
Gods
children
,
if
their
sense
under
the
cross
,
and
their
complaing
of
it
be
an
argum●nt
to
conclude
against
it
:
against
the
weaknesse
of
faith
it
may
,
not
against
the
being
.
Re-Review
.
Had
circumcision
bin
administred
on
perswasion
that
the
subjects
to
whom
it
was
set
were
believers
(
as
baptism
is
to
be
Acts
8.
)
this
same
reason
might
have
been
brough
also
against
infants
circumcision
,
though
I
must
confesse
it
to
be
the
least
among
an
100
that
in
reason
may
be
brought
to
disprove
infants
believing
,
and
therefore
possibly
you
(
whom
I
observe
sometimes
to
set
up
a
man
of
straw
,
of
least
strength
to
annoy
you
,
and
then
to
shew
your
skill
in
fencing
at
him
)
have
singled
out
this
easie
opposite
to
encounter
with
;
and
yet
(
so
far
as
I
see
)
you
do
not
(
as
the
proverb
is
)
give
him
as
he
brings
neither
:
but
circumcision
,
as
is
we●l
known
,
well-nigh
to
every
body
but
your selves
,
was
dispensed
to
persons
upon
a
far
different
account
from
this
,
viz.
meerly
on
their
being
males
of
a
Jewish
houshold
,
and
sometimes
one
a
more
slender
acquaintance
with
Abrahams
family
then
so
,
witness
the
whole
City
of
the
Shechemites
,
whose
males
were
all
all
circumcised
on
meer
hopes
of
their
princes
mariage
with
Iacobs
daughter
:
but
t
was
not
dispensed
as
you
senselessly
suppose
it
was
on
supposition
of
its
subjects
having
faith
:
for
as
there
was
not
present
evidence
to
any
body
that
any
of
those
infants
that
were
signed
had
faith
,
so
(
for
all
your
childish
conclusion
p.
4.
that
the
children
of
the
Jewes
had
faith
,
witness
their
circumcision
,
therefore
the
children
of
believing
parents
have
now
)
by
●uture
experience
t
was
evident
to
every
body
that
they
had
it
not
:
how
else
came
they
to
be
complained
on
in
general
,
when
at
years
,
as
a
body
of
wicked
ones
,
and
unb●lievers
,
unlesse
you
will
say
they
lost
,
and
fell
from
their
faith
,
as
I
am
sure
you
dare
not
,
and
for
my
part
I
cannot
say
they
did
,
except
I
could
see
more
clearly
then
yet
I
do
see
,
or
you
can
ever
make
me
see
that
at
first
they
had
it
.
As
for
your
further
following
flim-flam
,
wherein
you
tell
us
that
we
must
deny
faith
to
be
in
the
best
of
Gods
children
,
as
well
as
in
little
children
,
if
their
sense
under
the
cross
and
their
complaining
of
it
be
an
Argument
to
conclude
against
their
faith
;
I
give
you
to
understand
Sirs
,
that
its
an
ignorant
inconsequence
,
and
so
you
will
your selves
discern
it
to
be
,
by
then
you
have
weighed
what
a
difference
there
is
,
between
that
voluntary
submission
,
which
by
the
power
of
faith
in
the
Saints
is
acted
,
and
yielded
to
the
cross
,
and
yoak
of
Christ
,
in
either
circumcision
or
baptism
,
or
any
other
difficult
duty
,
or
dispensation
,
service
or
suffering
they
are
called
to
for
Christs
sake
,
and
that
forced
and
not
more
unpleasant
then
unwelcome
imposition
of
it
,
that
is
made
when
that
cross
,
or
yoak
,
viz.
the
affliction
,
or
pain
of
circumcision
or
baptism
,
is
put
upon
the
necks
of
infants
,
for
the
one
freely
choses
it
,
when
they
have
the
liberty
to
refuse
and
decline
it
,
if
they
please
,
and
therefore
though
they
have
some
sense
out
to
the
flesh
,
no
affliction
being
joyous
,
but
grievous
,
yet
are
so
far
from
complaining
of
it
,
that
they
rather
comply
with
it
of
their
own
accord
,
as
counting
it
better
then
to
be
without
it
,
witnesse
Moses
,
who
by
faith
chose
rather
affliction
and
reproach
with
Christ
,
as
deeming
these
better
then
the
pleasures
and
treasures
of
Egypt
,
which
were
at
his
choice
as
well
as
these
,
but
the
other
,
i.
e.
infants
are
so
far
from
offering
themselves
to
either
dutie
,
or
difficulty
for
Christ
,
as
by
faith
esteeming
it
better
so
to
do
then
to
escape
,
that
they
rather
are
solely
sensible
of
the
smart
,
so
as
to
gainsay
,
refuse
and
avoid
it
what
they
can
,
but
onely
that
will
they
nill
they
,
men
make
them
bear
it
,
and
cross
them
whether
they
will
or
no
;
neither
can
infants
by
faith
choose
,
well-come
or
delight
in
either
the
disease
that
is
by
dipping
,
or
the
sore
that
seconds
circumcision
,
but
suffer
both
full
sore
against
their
wills
;
and
whereas
you
say
the
sense
of
the
cross
may
conclude
against
the
weaknesse
of
faith
,
not
against
the
being
:
that
clause
reasons
Reasonlesly
against
Reason
indeed
,
for
it
hath
neither
good
sense
nor
reason
in
it
to
your
own
purpose
,
or
ours
either
▪
the
best
I
can
make
on
it
for
your
turn
is
to
suppose
it
a
meer
mistake
,
and
that
s
the
least
a
man
so
concerned
to
meddle
with
it
as
I
am
,
can
well
say
of
it
,
for
surely
Sirs
if
I
read
it
right
,
you
write
it
wrong
,
and
set
down
your
mind
in
words
,
the
sense
whereof
is
just
contrary
to
your
meaning
:
for
certainly
you
would
or
at
least
should
have
said
[
Against
the
strength
or
greatness
of
faith
and
you
say
[
Against
the
weakness
of
it
]
if
this
were
but
lapsus
Calami
,
when
t
was
penned
,
yet
t
was
lapsus
animi
,
and
Error
mentis
too
,
to
let
it
passe
uncorrected
,
when
t
was
printed
;
but
most
of
all
when
t
was
corrected
after
the
presse
:
for
verily
among
all
the
printers
mistakes
,
which
you
hint
to
me
in
that
corrected
copy
you
sent
me
,
when
you
summoned
me
to
answer
your
Pamphlet
,
there
s
no
mention
of
this
mistake
of
the
penman
,
who
cannot
impute
this
as
an
oversight
,
of
the
printer
but
of
the
overseers
themselves
,
which
weakness
(
to
conclude
with
you
in
your
own
kind
)
may
serve
to
conclude
against
the
exercise
,
and
eminency
of
your
Reason
,
though
not
against
the
being
of
Reason
in
you
at
all
.
Review
.
3
Why
are
they
not
after
admitted
to
the
supper
?
Because
the
Apostle
expressely
requires
of
every
one
that
comes
to
examine
himself
1
Cor.
11.28
.
If
any
such
thing
were
required
of
all
that
are
to
be
baptized
,
they
might
lawfully
be
barred
from
that
.
Re-Review
.
Here
reason
demands
of
you
why
after
baptism
you
admit
not
infants
to
the
supper
?
and
good
reason
too
for
cui
signum
et
signatum
,
is
a
pigg
of
your
own
sow
,
and
I
add
;
cui
admissio
,
et
accessio
per
,
et
post
baptismum
,
cui
incorporatio
,
ei
continuatio
,
progressio
,
corporis
communio
fractione
panis
,
et
precibus
,
Acts
2.42
.
cui
nativitas
ei
facultas
auctrix
,
nutrix
;
et
quare
non
nutrimentum
?
He
that
hath
the
thing
signified
(
as
infants
of
believers
appear
it
seems
to
have
to
you
,
but
not
to
us
more
then
other
infants
i.
e.
indeed
not
at
all
)
must
have
the
sign
,
he
that
hath
membership
must
have
fellowship
in
things
pertaining
to
the
body
,
he
that
is
once
born
growes
,
and
is
nourished
,
yea
(
to
speak
in
Mr.
Blakes
phrase
)
being
of
the
houshold
,
they
must
have
of
the
food
of
the
houshold
,
the
stewards
of
the
mysteries
of
God
must
be
accountable
in
case
they
do
deny
it
,
why
therefore
should
not
infants
have
the
supper
?
Babist
.
In
answer
to
which
I
tell
you
that
baptism
is
an
initial
sacrament
of
our
spiritual
birth
,
and
entrance
onely
into
the
Church
,
of
both
which
infants
being
capable
,
in
token
thereof
must
be
baptized
so
soon
as
they
are
born
,
specially
of
spiritual
parents
(
though
that
be
but
a
fleshly
birth
neither
,
that
hath
no
more
appearance
of
the
spirit
,
or
spiritualnesse
in
it
then
is
in
the
birth
of
the
children
of
the
most
carnall
in
the
world
)
but
the
supper
is
a
sacrament
of
our
spiritual
growth
,
nourishment
,
continuance
,
further
establishment
&c.
of
which
infants
being
not
so
capable
,
are
consequently
not
capable
of
the
supper
till
they
come
to
age
,
and
become
men
of
some
growth
.
Baptist.
As
if
there
is
not
a
growth
ensuing
every
birth
,
even
the
spiritual
as
well
as
the
naturall
,
and
as
if
every
babe
as
well
spiritually
as
naturally
born
,
doth
not
continue
,
and
desire
the
sincere
milk
i.
e.
to
suck
and
receive
nourishment
and
relief
,
as
if
Mr.
Blake
were
out
(
and
so
I
suppose
he
is
,
but
not
that
he
supposes
himself
so
to
be
)
in
saying
to
the
confutation
of
his
fellow
helpers
(
as
he
doth
p.
32.
)
that
children
of
believers
have
such
timly
knowledge
of
God
,
as
to
be
sucking
in
somewhat
of
him
,
whilst
they
suck
milk
from
the
breast
,
which
if
it
be
true
,
then
if
one
sign
belong
to
them
,
the
other
doth
also
,
because
the
things
signified
severally
in
both
do
belong
,
and
they
are
as
capable
to
eat
,
and
to
drink
as
to
be
dipt
,
and
to
know
the
meaning
of
one
as
of
the
other
,
and
in
order
to
the
one
i.
e.
the
supper
as
capable
to
examine
themselves
,
as
to
believe
with
all
their
hearts
in
order
to
the
other
i.
e.
baptism
,
why
therefore
not
have
that
sacrament
of
their
spiritual
nourishment
,
as
well
as
that
sacrament
of
their
spiritual
birth
?
but
if
it
be
false
,
then
(
besides
the
untruth
of
Mr.
Blakes
testimony
)
there
is
sure
no
such
thing
in
infants
as
spirituall
growth
and
nourishment
,
and
so
consequently
in
infancy
no
spiritual
birth
neither
,
and
so
no
right
in
token
of
either
to
be
admitted
,
either
to
one
sacrament
or
the
other
:
but
your
reply
to
Reason
in
this
place
is
this
viz.
self-examination
is
to
praecede
in
the
subjects
of
the
supper
,
no
such
matter
in
the
subjects
of
baptism
.
No
Sirs
?
are
not
repentance
from
dead
works
,
and
belief
towards
God
with
all
the
heart
,
and
confession
of
sins
,
and
calling
on
God
such
kind
of
matters
?
is
not
self-examination
ever
praevious
to
repentance
Lam.
3.40
.
Let
us
search
,
and
try
,
and
turn
,
was
there
ever
any
confession
of
sin
without
it
?
yet
these
things
are
all
required
in
order
unto
baptism
.
Doth
not
Philip
to
one
that
askt
him
this
question
,
why
may
I
not
be
baptized
?
return
this
answer
,
if
thou
believest
with
all
thy
heart
thou
mayest
?
and
doth
not
that
imply
that
else
he
might
not
?
as
much
as
let
a
man
examine
himself
,
and
so
let
him
eat
,
is
as
much
as
to
say
or
else
he
may
not
.
Babist
.
That
was
spoken
by
Philip
first
to
a
man
,
and
not
to
an
infant
,
secondly
,
to
one
man
onely
,
and
not
to
all
.
Baptist.
Was
not
that
of
Paul
spoken
of
man
onely
at
years
?
yet
is
it
reckoned
by
you
exclusive
of
infants
,
and
why
not
Philips
also
?
Secondly
if
Philip
spake
but
to
one
single
man
,
and
Ananias
to
another
,
when
the
one
said
if
thou
believest
thou
mayest
be
baptized
,
and
the
other
arise
and
be
baptized
calling
on
the
Lord
&c.
yet
Iohn
baptist
spake
to
more
then
one
,
even
to
all
the
people
that
came
forth
to
his
baptism
,
or
to
be
baptized
of
him
when
he
said
repent
,
and
amend
your
lives
,
and
they
did
so
,
and
were
baptized
of
him
in
Iordan
accordingly
,
confessing
their
sins
i.
e.
they
that
were
at
all
baptized
by
him
;
and
Peter
said
repent
as
well
as
be
baptized
to
all
that
he
preacht
to
,
yea
repent
every
one
of
you
exempting
no
one
from
repentance
,
to
whom
he
enjoined
baptism
and
they
did
so
,
and
were
baptized
accordingly
i.
e.
as
many
(
no
more
,
for
else
it
s
a
fallacious
relation
)
as
gladly
received
his
word
,
that
did
not
infants
,
therefore
all
this
is
also
as
exclusive
of
them
from
baptism
surely
,
as
let
a
man
examine
himself
,
and
so
let
him
eat
is
exclusive
of
them
from
the
supper
,
or
else
I
le
never
trust
reason
more
,
but
f●rgo
it
,
and
become
as
reasonlesse
as
your selves
.
To
conclude
then
,
in
granting
positively
that
without
self-examination
there
is
no
right
of
accesse
to
the
supper
,
and
also
in
granting
it
suppositively
,
that
if
there
be
any
thing
equivalent
to
that
required
of
all
that
are
to
be
baptized
,
then
infants
may
lawfully
be
barred
from
baptism
,
you
answer
as
answerably
to
reason
as
men
can
do
,
or
even
reason
it self
:
but
in
supposing
that
no
such
thing
as
self-examination
is
required
in
order
to
baptism
,
as
it
is
to
the
receiving
of
the
supper
,
you
wretchedly
bewray
your
self-non-examination
of
the
Scripture
.
Review
.
Re-Review
.
First
,
the
faculty
of
not
onely
believing
in
general
,
but
also
in
special
of
believing
the
Gospel
,
of
believing
in
Christ
to
justification
is
belike
as
naturally
,
and
necessarily
in
infants
of
believers
,
as
the
faculty
of
reason
it self
,
so
it
seems
by
your
talk
,
why
else
is
that
frequent
analogy
made
by
you
between
these
two
,
and
such
frequent
allusion
in
proof
of
one
of
them
to
the
other
,
as
if
whosoever
denies
one
of
them
viz.
the
grace
of
saving
faith
to
be
in
such
infants
must
needs
also
deny
the
other
,
and
as
if
whatsoever
concludes
against
such
infants
being
believers
concludes
as
much
against
their
being
reasonable
creatures
?
I
am
much
amazed
at
your
ignorance
in
this
,
specially
since
your selves
agree
,
that
all
infants
,
even
those
of
Indians
,
Turks
and
Pagans
are
reasonable
creatures
,
and
yet
that
few
,
not
one
of
many
infants
are
habitually
believers
,
as
namely
the
infants
of
believers
onely
.
Secondly
I
blush
at
your
rudenesse
and
folly
in
this
also
in
that
you
assert
,
that
not
one
infant
of
millions
should
give
any
testimony
of
his
reasonable
soul
i.
e.
ever
evidence
it
that
he
is
a
reasonable
creature
,
when
he
comes
to
ripe
years
,
if
he
be
not
taught
.
What
S●●s
,
will
children
never
shew
themselves
to
be
risible
,
and
so
consequently
reasonable
by
laughing
,
when
tickt
and
toid
with
in
such
minority
,
as
they
are
not
capable
to
learn
in
,
if
they
be
not
taught
and
instructed
how
to
laugh
?
will
they
not
shew
themselves
intelligible
,
if
not
so
much
as
in
speaking
,
which
with
you
it
seems
is
the
first
,
and
least
expression
of
reason
in
them
,
yet
not
so
much
as
by
understanding
what
is
spoken
to
them
?
yea
how
think
you
,
must
they
not
be
imagined
,
and
understood
in
some
measure
to
be
understanding
,
and
so
consequently
to
have
reasonable
souls
before
they
can
be
rationally
instructed
at
all
?
for
verily
he
is
a
fool
,
unreasonable
,
and
of
no
understanding
himself
,
that
offers
to
teach
children
to
act
any
act
of
reason
,
that
is
to
be
produced
by
teaching
,
or
to
know
their
letters
,
or
to
read
,
or
write
before
they
can
discern
them
to
be
at
least
intelligible
,
and
teachable
in
these
things
they
are
to
be
taught
in
,
and
consequently
to
have
reasonable
souls
:
Yea
verily
the
faculty
of
reason
is
habitus
naturâ
innatus
and
naturâ
notus
,
a
habit
that
comes
by
generation
,
and
puts
forth
it self
into
several
acts
of
it self
,
even
so
many
as
clearly
testifie
it
to
be
in
us
before
we
are
at
capacity
to
be
taught
,
and
whether
ever
we
be
taught
any
thing
or
no
,
for
a
specimen
of
reason
in
us
must
be
before
we
begin
to
be
endoctrinated
,
or
else
as
good
endoctrinate
a
brute
creature
:
but
justifying
faith
,
or
belief
of
the
Gospel
is
such
a
habit
of
which
we
may
not
onely
say
(
as
you
do
truly
in
the
next
page
)
p.
18.
that
instruction
of
the
understanding
,
in
the
object
of
it
in
some
sort
must
●o
before
any
act
of
it
can
be
discovered
,
as
whereby
onely
say
you
discovery
of
the
habit
can
be
made
,
but
also
that
instruction
of
the
understanding
in
some
sort
must
go
before
the
habit
of
it
can
be
in
us
at
all
:
for
whether
you
will
suppose
it
to
come
by
infusion
onely
,
or
by
aquisition
onely
,
or
both
,
it
comes
not
by
nature
and
generation
(
as
reason
doth
)
but
by
teaching
and
instruction
,
if
we
will
believe
the
word
,
which
saith
faith
cometh
by
hearing
,
and
hearing
by
the
word
of
God
.
Review
.
5.
They
lose
it
again
when
they
come
to
more
years
,
By
the
same
reason
they
should
lose
the
faculty
of
understanding
also
,
Re-Review
.
Hoop
Sirs
!
what
pretty
,
cutted
stuff
is
here
?
as
if
you
did
not
know
well
enough
,
but
that
,
for
advantage
sake
to
your
crooked
cause
,
you
rather
chuse
here
to
seem
ignorant
of
it
,
that
reaching
and
learning
is
not
onely
for
the
further
bringing
forth
of
habits
that
are
in
us
into
their
acts
,
and
perfecting
of
them
in
their
degrees
,
but
also
for
the
begetting
of
some
habits
in
us
that
never
were
before
viz.
not
natural
and
innate
habits
,
as
the
faculty
of
reason
and
understanding
,
for
instruction
is
not
for
the
engendring
,
but
improving
of
these
in
us
,
but
all
such
kind
of
habits
as
faith
is
viz.
acquired
habits
;
teaching
tends
not
onely
,
to
the
perfecting
of
such
a
posteriori
after
they
are
once
begun
,
but
a
priori
also
to
the
very
being
,
and
begetting
of
these
,
whether
they
be
habits
about
matters
of
this
life
,
or
that
to
come
,
t
is
true
therefore
learning
is
to
be
continued
for
the
perfecting
of
habits
begun
,
and
begotten
in
a
man
,
otherwise
indeed
(
as
you
say
)
one
of
24
years
,
having
once
received
the
faith
,
need
be
taught
no
more
,
but
it
is
to
be
also
for
the
beginning
and
begetting
of
faith
in
him
,
otherwise
to
one
at
24
years
of
age
having
not
yet
received
it
,
the
faith
is
preacht
by
you
in
vain
that
he
may
receive
it
.
There
is
a
teaching
to
beget
grace
and
faith
where
it
is
not
,
and
a
teaching
to
increase
it
where
it
is
,
Mat.
28.18.19
.
a
teaching
before
,
and
a
teaching
after
faith
and
baptism
,
and
if
you
ask
a
reason
of
both
these
,
the
one
is
to
beget
faith
into
both
the
habit
,
and
the
act
,
the
other
to
build
it
up
into
higher
degrees
,
the
second
teaching
indeed
supposes
a
being
of
it
in
men
,
the
first
teaching
no
being
of
it
as
yet
when
you
begin
first
to
preach
to
them
,
for
your
preaching
speaks
to
them
as
to
unbelievers
:
whereupon
this
argument
holds
good
,
that
if
ever
they
had
faith
in
their
infancy
,
they
have
lost
it
now
,
for
why
else
are
they
taught
the
element
of
it
?
why
taught
in
order
to
the
receiving
it
?
for
reason
in
this
objection
must
be
understood
as
speaking
suppositively
onely
i.
e.
in
case
persons
had
faith
in
infancy
it
s
now
lost
,
why
else
are
they
taught
to
this
end
that
they
might
have
it
?
but
not
so
positively
as
your
expressions
represent
it
,
as
if
reason
did
really
assert
that
infants
do
lose
any
faith
they
had
in
infancy
,
for
howbeit
reason
acknowledges
that
such
in
whom
faith
is
,
may
lose
it
if
they
look
not
to
it
,
yet
reason
knows
well
enough
that
those
can
never
be
said
to
lose
faith
,
in
whom
faith
never
was
at
all
.
Review
.
6.
Habits
encline
more
towards
their
proper
actions
,
but
children
of
Christians
are
not
more
inclined
to
actions
of
faith
then
infidels
.
An
Argument
from
comparison
is
subject
to
many
exceptions
;
caeteris
paribus
being
to
be
proved
before
it
can
hold
,
2
▪
That
the
Spirit
of
God
infuses
this
habit
.
3.
That
he
is
not
bound
to
work
it
in
the
children
of
Christian
parents
,
nor
barred
from
working
it
in
any
of
the
children
of
infidels
.
4.
Whersoever
this
habit
is
,
it
inclines
to
holy
actions
when
there
is
opportunity
,
and
the
season
for
bringing
them
forth
.
5.
This
inclination
is
not
equally
alike
in
all
in
whom
the
habits
themselves
are
.
Sampson
and
David
are
sufficient
instances
;
David
for
exceeding
in
acts
of
piety
and
relegion
.
6.
Instruction
of
the
understanding
in
matter
of
faith
in
some
sort
,
must
go
before
any
act
of
faith
can
be
discovered
.
Lastly
,
that
no
judgement
of
science
can
be
passed
till
the
acts
themselves
be
seen
and
examined
,
for
a
posteriore
onely
the
discovery
of
habits
is
made
.
These
premised
,
the
answer
is
,
1.
That
unlesse
it
could
be
certainly
presumed
what
children
have
the
habit
,
what
have
not
,
for
the
working
of
the
Spirit
is
not
known
to
us
,
he
is
not
bound
nor
barred
,
there
can
be
no
conclusion
made
.
2.
That
in
those
children
where
there
is
lesse
promptnesse
to
acts
of
faith
then
in
others
,
we
cannot
argue
ad
negationem
habitus
,
because
they
work
not
equally
.
Lastly
,
by
this
cross
interrogatory
,
are
those
children
of
infidels
,
with
which
the
objector
makes
his
comparison
,
being
called
and
instructed
,
inclined
to
acts
of
faith
or
not
?
If
the
former
,
it
presupposes
they
have
the
habit
,
and
so
the
working
in
them
,
and
those
born
of
believing
parents
may
be
one
.
If
the
later
,
the
Argument
is
deny'd
,
for
the
children
of
Christians
are
more
inclin'd
.
Re-Review
.
This
is
wit
whether
wilt
thou
:
I
think
he
is
wise
that
well
knows
either
what
you
say
,
or
what
to
say
to
what
you
say
,
so
reasonless
are
severall
pieces
of
the
return
that
is
here
rendred
to
reasons
objection
.
I
speak
not
of
a
few
faults
,
which
in
the
first
part
of
it
escaped
the
presse
,
and
made
it
nonsence
,
for
those
you
corrected
in
the
copy
you
sent
to
me
,
so
that
I
might
do
no
less
then
do
you
right
so
far
as
to
transprint
it
(
as
I
have
done
)
according
to
your
own
emendation
:
Nec
tibi
Typographi
crimina
dem
vitio
.
But
of
the
faults
which
escaped
the
pen
,
or
rather
the
pates
of
those
that
composed
this
rambling
responsion
,
the
major
part
of
which
,
whether
it
past
from
you
willingly
,
and
ingenuously
,
or
rashly
,
and
unadvisedly
rather
I
know
not
,
is
a
most
flat
unsaying
of
most
of
that
you
have
said
before
;
and
much
of
what
you
say
again
in
the
next
page
after
,
and
an
acknowledgement
of
the
clear
contrary
to
that
,
which
you
have
hitherto
tugged
for
,
and
which
you
persue
the
proof
of
well-nigh
throughout
your
whole
Pamphlet
,
an
absolute
overturning
of
the
basis
on
which
your
book
builds
infants
baptism
,
which
is
this
assertion
,
viz.
That
it
sufficiently
appears
that
these
little
infants
in
particular
have
faith
,
meaning
infants
of
believers
in
contradistinction
to
those
of
Turks
and
Pagans
,
whom
as
concerning
their
original
condition
,
and
their
birth-right
to
salvation
you
rather
rank
with
the
Devils
,
then
with
the
children
of
Christians
;
I
say
a
plain
deponing
of
that
position
you
ground
all
on
,
viz.
that
t
is
apparent
the
infants
you
sprinkle
do
believe
,
and
so
a
serving
of
our
turn
as
much
as
we
desire
;
and
as
for
that
little
which
seems
not
so
directly
for
us
,
though
by
reason
of
,
not
the
profundity
(
for
t
is
shallow
enough
)
but
the
darkness
,
and
muddiness
of
the
matter
,
it
be
hard
to
see
clearly
to
the
bottom
of
it
,
yet
if
I
do
truly
sound
the
sense
of
it
,
and
reach
to
the
utmost
of
your
meaning
in
it
,
it
seemes
to
speak
as
little
for
your selves
.
You
tell
us
first
,
that
an
Argument
from
comparison
is
subject
to
many
objections
,
and
cannot
hold
,
unlesse
caeteris
paribus
be
first
proved
;
whereby
you
subject
the
most
of
your
own
Arguments
in
the
present
point
to
exception
,
for
I
appeal
to
your selves
,
and
all
men
to
judge
,
whether
they
are
not
mostly
drawn
from
comparisons
between
the
children
of
the
Jewes
,
and
the
children
of
Gentile
believers
,
the
circumcision
of
the
one
,
and
baptism
of
the
other
;
and
yet
caeteris
paribus
is
not
at
all
proved
by
you
to
this
hour
,
nor
yet
ever
can
be
,
sith
caeteris
imparibus
,
I
mean
disagreement
almost
in
all
things
between
Jewes
children
and
Christians
,
between
circumcision
and
baptism
is
so
manifestly
made
appear
by
us
,
that
there
hardly
appears
any
analogy
at
all
between
them
.
Besides
,
Secondly
,
So
far
as
to
the
freeing
of
this
Argument
from
comparison
between
infidels
and
Christians
infants
,
so
as
that
it
may
hold
without
any
exception
,
caeteris
paribus
is
granted
by
your selves
,
for
if
by
this
parity
in
other
things
you
mean
an
equality
of
souls
by
creation
,
your selves
assert
that
parity
but
a
page
above
,
viz.
p.
16.
where
you
say
all
souls
are
equall
in
their
creation
,
and
so
the
souls
of
believers
and
unbelievers
infants
.
But
thirdly
,
If
by
parity
in
other
things
,
which
you
would
have
proved
,
you
mean
an
equallity
in
their
natural
capacities
,
and
endowments
of
wit
and
ingenuity
,
then
either
there
is
such
a
parity
in
infants
of
Christians
and
infidels
,
or
else
so
far
as
disparity
is
,
the
excellency
may
much
rather
of
the
two
be
supposed
to
be
in
the
children
of
Christians
,
in
whom
yet
caeteris
paribus
,
suppose
them
to
have
the
same
education
,
and
instruction
,
there
is
no
more
inclination
to
believe
in
Christ
by
verrue
of
any
habit
of
faith
infused
into
them
in
infancy
above
the
other
,
then
there
is
in
the
children
of
Indians
.
Next
you
tell
us
,
If
the
Objector
had
considered
&c.
he
would
not
have
concluded
thus
as
he
doth
,
The
objector
you
say
is
Reason
,
so
that
Reason
belike
was
much
besides
it self
in
arguing
so
unreasonably
against
your
fiction
of
faith
in
the
Infants
of
Christians
;
but
what
if
Reason
should
consider
the
very
same
,
that
you
here
wish
it
would
,
must
its
conclusion
against
the
belief
of
believers
infants
be
thereupon
ere
a
whit
the
more
unconcluded
?
and
what
though
among
children
born
of
the
same
Christian
parents
,
under
the
same
education
,
one
gives
a
better
specimen
,
not
onely
in
acts
of
piety
and
religion
,
but
of
knowledge
also
,
may
not
therefore
the
habit
of
faith
be
more
groundedly
denyed
to
be
in
one
,
then
the
facultie
of
understanding
can
be
denyed
to
be
in
the
other
.
What
still
Sirs
?
still
will
you
make
the
being
of
faith
in
the
infants
of
Christians
of
equall
necessity
with
the
being
of
the
principle
of
reason
and
facultie
of
understanding
in
infants
?
the
faculty
of
understanding
is
an
innate
habit
necessarily
to
be
concluded
,
and
that
in
the
highest
degree
to
be
in
all
infants
,
t
is
in
omni
,
per
se
,
quâ
ipsum
,
but
faith
in
Christ
is
by
your
own
confession
,
but
an
infused
habit
,
and
by
your
own
confession
as
not
in
all
infants
,
so
in
you
know
not
which
,
and
which
not
till
you
see
them
act
it
:
and
yet
by
your
own
conclusion
(
to
go
round
again
)
t
is
in
such
not
in
such
,
viz.
not
at
all
in
Turks
and
Pagans
infants
(
for
they
are
all
in
a
damnable
condition
with
you
)
but
in
all
infants
of
Christians
,
even
such
as
yet
give
no
specimen
of
it
,
and
that
so
necessarily
,
that
a
man
may
as
truly
deny
that
which
is
naturall
to
them
,
even
the
faculty
of
understanding
,
as
deny
the
habit
of
faith
to
be
in
them
.
Next
in
order
to
a
fuller
,
and
more
direct
answer
you
prepare
the
way
by
a
pannel
of
six
or
seven
positions
,
which
you
say
you
must
necessarily
hold
,
concerning
two
or
three
of
which
we
may
say
it
s
no
great
matter
whether
you
hold
them
or
no
,
for
any
undoubted
,
and
infallible
truth
that
is
to
be
found
in
them
,
in
the
sense
wherein
you
take
them
,
or
at
least
for
any
great
matter
of
assistance
,
that
acrues
to
your
cause
by
them
,
and
as
for
the
rest
,
of
which
you
say
you
must
necessarily
hold
them
,
you
might
have
said
rather
you
must
necessarily
yield
them
to
us
,
for
indeed
they
are
the
giving
up
of
your
cause
,
and
no
other
then
the
drawing
of
a
dash
with
your
own
pen
over
all
that
ever
you
say
,
throughout
the
residue
of
your
works
,
as
concerning
that
sufficient
appearance
of
faith
,
you
assert
to
be
in
believers
infants
:
yea
he
is
blind
that
doth
not
see
you
thereby
perfectly
blotting
out
again
,
what
ever
you
penned
in
that
particular
with
your
own
hands
.
First
say
you
the
habit
of
faith
must
be
before
it
can
work
,
I
know
no
necessity
of
holding
this
for
truth
,
neither
indeed
would
you
hold
it
but
that
you
imagine
faith
to
be
another
kind
of
habit
then
it
is
,
for
there
are
more
kinds
of
habits
then
one
,
though
you
speak
of
habit
by
the
lump
all
along
,
as
if
you
were
aware
of
but
one
,
for
here
s
ore
and
ore
again
,
habit
,
habit
,
habit
,
habit
,
habit
,
but
not
the
least
hint
of
what
kind
of
habit
you
mean
;
you
are
never
the
men
that
distinguish
of
habits
,
whereas
qui
bene
distinguit
bene
docet
,
there
being
some
habits
acquired
,
and
obtained
no
otherwise
then
by
acting
,
and
faith
it self
is
such
a
habit
,
as
will
hardly
be
proved
(
for
all
your
confidence
in
the
contrary
)
to
be
any
other
,
at
least
to
be
apparent
in
any
one
,
or
visible
to
the
view
of
others
till
some
act
thereof
hath
past
the
persons
in
whom
it
is
,
neither
is
any
one
in
the
world
,
that
I
know
of
habitually
a
believer
in
Christ
,
till
having
heard
of
him
or
his
word
he
doth
actually
believe
.
Secondly
,
whereas
you
say
the
spirit
of
God
infuses
this
habit
;
I
grant
he
infuses
it
,
if
you
take
the
word
infuse
in
a
true
sense
i.
e.
for
begetting
it
in
persons
by
the
preaching
of
the
word
,
other
infusion
of
faith
(
if
yet
that
may
be
properly
called
infusion
,
which
is
a
phrase
rather
of
your
own
coining
in
this
case
)
the
word
knows
none
:
God
indeed
gives
it
,
but
he
gives
it
in
the
way
of
hearing
the
word
of
faith
,
in
the
way
of
hearing
Christ
preached
,
in
which
way
he
never
gave
it
to
infants
,
neither
is
it
his
gift
to
them
in
any
other
:
the
spirit
works
it
,
but
not
without
the
use
of
means
,
not
per
saltum
,
and
in
nictu
oculi
i.
e.
so
suddenly
as
you
fancy
,
but
by
the
discharge
of
that
office
he
bears
from
the
father
to
that
end
and
purpose
,
towards
the
whole
world
,
i.
e.
moving
,
striving
,
perswading
inwardly
,
whilest
the
word
doth
without
,
inlightning
,
convincing
a
man
of
sin
in
himself
,
of
righteousness
to
be
had
,
and
of
a
judgement
to
come
,
wherein
we
shall
be
saved
,
or
damned
according
as
we
believe
,
or
believe
not
,
accept
,
or
neglect
so
great
salvation
;
upon
which
motions
and
convictions
,
which
are
●tricter
and
stronger
in
some
then
in
other
some
,
some
yield
,
and
believe
,
and
obey
the
Gospel
,
and
some
for
all
this
rebel
and
obey
not
,
so
that
t
is
true
the
spirit
thus
effects
the
business
within
us
yet
not
so
as
that
he
is
said
wholly
to
do
it
without
us
;
he
is
the
supreme
efficient
,
the
operative
cause
of
it
,
but
we
are
to
be
concurrent
cum
causà
operante
,
we
have
a
part
to
do
as
well
as
he
,
when
he
hath
done
his
part
towards
us
,
i.
e.
to
believe
,
which
if
we
do
not
,
he
will
not
force
us
,
he
will
go
no
further
,
nor
shall
he
be
blamed
,
but
we
,
and
we
not
onely
blamed
,
but
damnd
for
not
doing
it
accordingly
:
but
if
we
do
believe
,
and
turn
at
his
reproof
;
then
indeed
there
is
a
promise
of
an
infusion
,
or
rather
effusion
of
the
spirit
in
other
i.
e.
those
more
special
and
peculiar
offices
,
of
a
witnesse
to
our
spirits
,
that
we
are
Gods
children
,
a
seal
,
a
comforter
,
a
revealer
of
the
things
freely
given
us
of
God
,
a
supporter
under
suffering
&c.
all
which
it
performes
towards
the
Saints
,
and
in
●espect
of
which
onely
its
called
the
holy
spirit
of
promise
Eph.
1.13
.
in
this
manner
the
spirit
of
God
in
order
to
that
sweet
infusion
of
it self
into
us
may
be
said
(
if
you
will
call
it
infusion
,
for
which
a
fitter
word
may
be
found
)
to
inf●se
i.
e.
to
work
faith
,
other
infu●ion
of
faith
into
men
,
much
lesse
into
i●fants
,
or
such
a
downright
infusion
as
I
suppose
you
dream
on
,
the
Scripture
makes
no
mention
of
at
all
.
Thirdly
in
that
you
say
he
is
not
bound
to
work
it
in
all
the
children
of
Christian
parents
,
nor
barred
from
working
it
in
any
of
the
children
of
infide●●
:
this
indeed
you
must
necessarily
hold
(
as
you
say
)
for
t
is
undeniable
truth
,
but
in
holding
it
you
must
wholly
let
go
all
you
held
before
,
concerning
believes
infants
appearing
to
have
faith
,
and
that
in
contradistinction
to
the
infants
of
unbelievers
;
for
first
you
use
to
say
as
p.
14.
out
of
Act.
2.
that
the
promise
of
it
is
to
believers
,
and
their
seed
,
i.
e.
as
believers
seed
,
and
so
consequently
to
all
,
and
onely
their
seed
,
not
the
seed
of
unbelievers
:
for
quod
convenit
qua
ipsum
,
convenit
om●●
,
soli
,
semper
,
belongs
alwayes
,
to
all
of
one
sort
,
and
not
any
man
of
another
,
and
thereby
you
use
to
bind
the
spirit
(
unlesse
he
will
bee
unfaithfull
)
to
work
faith
,
as
without
which
you
think
he
cannot
give
them
salvation
,
in
all
the
seed
of
believers
,
for
a
promise
that
is
made
to
such
or
such
a
seed
(
qua
si
)
must
needs
be
sure
as
the
Scripture
saith
Romans
4.16
.
and
made
good
(
or
else
God
that
cannot
lie
breaketh
his
word
)
to
all
the
seed
to
whom
(
as
such
)
it
is
made
.
But
sith
now
you
say
that
the
spirit
is
not
bound
to
give
faith
and
salvation
to
believers
seed
,
nor
barred
from
giving
it
to
any
of
the
seed
of
infidels
,
which
is
as
much
as
to
say
he
is
at
liberty
from
all
obligation
of
himself
by
promise
to
either
of
these
above
the
other
,
and
to
work
it
in
which
he
pleases
,
you
will
I
hope
(
unless
you
be
more
ashamed
of
seeming
to
have
been
ignorant
,
then
ashamed
of
your
ignorance
,
so
as
to
give
glory
to
God
by
confessing
it
)
relinquish
that
wonted
position
of
a
birth
priviledge
in
this
point
,
in
believers
seed
,
more
t●en
in
others
,
which
you
ground
and
prove
from
that
promise
A●t.
2.
and
ingenu●usly
confesse
,
that
for
ought
you
know
the
one
hath
no
more
ingagemeat
of
God
to
them
by
promise
then
the
other
:
so
that
unlesse
there
were
more
warrant
then
you
have
to
single
out
one
from
the
other
as
the
special
subjects
of
baptism
,
and
heirs
of
salvation
,
you
ought
to
baptize
them
all
alike
i.
e.
in
very
deed
to
let
them
all
alone
till
you
come
,
as
in
inf●ncy
you
confesse
you
cannot
,
to
presume
what
children
have
the
habit
of
saith
,
and
what
have
not
.
Fourthly
,
where
as
you
say
wheresoever
the
habit
of
faith
is
,
it
inclines
to
holy
actions
,
when
there
is
opportunity
and
the
season
for
bringing
them
forth
:
whether
this
be
necessary
to
be
held
or
no
,
yet
wee
l
hold
it
to
do
you
a
pleasure
in
calling
you
thereby
from
your
false
cause
,
for
else
its
like
to
do
you
more
displeasure
in
your
cause
of
infants
faith
,
then
you
well
considered
,
when
you
penned
and
printed
it
:
for
wheresoever
faith
is
,
the
opportunity
and
season
for
its
bearing
fruit
,
and
working
by
love
and
other
holy
actions
is
ever
present
and
perpetual
:
yea
its
never
unopportune
or
unseasonable
for
him
that
hath
faith
to
be
acting
obedience
in
one
thing
or
other
:
yea
if
any
one
say
I
have
faith
and
have
not
works
,
and
holy
actions
,
much
lesse
,
if
no
inclinablenesse
to
holy
actions
,
that
faith
cannot
save
,
nor
stand
him
instead
faith
without
works
being
dead
and
profiting
nothing
:
therefore
if
where
ever
faith
is
it
inclines
to
holy
actions
when
opportunity
and
season
for
it
is
,
then
I
am
sure
there
is
no
faith
at
all
in
infants
,
for
there
is
no
opportunity
or
season
at
all
in
infancy
,
wherein
faith
is
found
fruitfull
in
them
:
and
if
you
will
say
they
have
faith
though
you
have
no
evidence
of
it
,
and
prove
it
is
so
because
it
is
so
,
then
it
is
a
faith
without
works
,
and
that
faith
is
dead
,
unprofitable
and
cannot
save
them
,
Iames
2.
and
if
so
,
you
would
be
better
opinioned
towards
infants
in
my
mind
,
to
hold
them
saved
without
faith
,
then
to
hold
they
have
a
faith
which
cannot
save
them
,
for
better
never
a
whit
at
all
then
never
the
better
.
Fiftly
,
whereas
you
say
that
this
inclination
to
holy
actions
is
not
equally
alike
in
all
,
in
whom
the
habits
themselves
are
,
that
may
be
so
too
,
yet
Sampson
and
David
are
no
such
sufficient
instances
of
it
,
but
that
more
sufficient
might
have
been
given
,
for
as
there
are
many
worthy
things
recorded
which
both
these
did
by
the
power
of
faith
,
Heb.
11.
so
he
of
whom
you
say
he
exceeded
in
acts
of
piety
was
in
some
things
,
not
to
say
as
impious
,
yet
impious
as
well
as
the
other
;
besides
to
make
comparisons
between
two
such
worthies
,
as
doing
,
the
one
more
good
,
the
other
lesse
,
both
which
by
faith
did
no
lesse
the
subdue
,
and
in
their
times
fully
deliver
Israel
from
the
Philistines
,
for
which
the
spirit
is
pleased
to
record
,
and
recommend
them
both
as
examples
to
all
ages
,
and
rank
them
among
others
,
of
whom
the
world
was
not
worthy
,
in
one
line
Heb.
11.32
.
caeteris
paribus
unproved
too
,
such
comparison
(
if
any
be
so
)
is
beyond
all
comparison
odious
,
and
subject
to
many
exceptions
,
but
be
it
all
just
as
you
have
said
it
,
yet
as
little
yields
it
to
the
support
of
your
infant
faith
,
and
childish
baptism
,
as
if
you
had
said
nothing
at
all
.
Sixthly
,
whereas
you
say
that
instruction
of
the
understanding
in
matter
of
faith
in
some
sort
must
go
before
any
act
of
faith
can
be
discovered
.
And
seventhly
and
lastly
,
that
no
judgement
of
science
can
be
passed
i.
e.
true
demonstration
made
of
this
habit
of
faith
till
the
acts
themselves
be
seen
,
and
examined
,
and
that
a
posteriore
onely
the
discovery
of
habits
is
made
,
and
then
from
all
these
preparative
premises
draw
up
your
conclusive
answer
in
three
heads
answering
thus
in
the
first
place
viz.
That
it
cannot
be
certainly
presumed
what
children
have
faith
,
what
have
not
,
and
that
the
working
of
the
spirit
in
that
particular
is
not
known
to
us
,
and
ore
again
also
that
the
spirit
is
not
bound
nor
barred
,
and
therefore
there
can
be
no
conclusion
made
.
I
say
t
is
all
necessarily
to
be
held
for
truth
,
yea
t
is
a
truth
so
preciously
pertinent
to
our
purpose
against
the
purpose
of
your
own
pamphlet
,
that
had
we
been
to
conclude
in
a
little
compasse
all
that
need
be
said
toward
the
appearance
of
this
position
viz.
that
it
doth
not
sufficiently
appear
by
any
evidence
of
it
in
their
infancy
,
that
infants
of
believers
have
faith
,
any
more
then
other
infants
,
we
could
not
in
so
few
words
have
spoken
so
pithily
to
such
a
purpose
,
which
when
I
consider
,
I
cannot
but
wonder
,
and
conceive
you
will
once
wonder
at
your selves
,
when
your
eyes
are
open
,
that
they
whose
words
all
these
are
should
act
against
them
all
,
so
absurdly
,
as
to
make
it
the
biggest
business
throughout
their
book
,
to
make
it
appear
and
that
sufficiently
,
that
believers
infants
have
faith
beyond
other
infants
.
Babist
.
A
charitable
judgement
concerning
their
having
faith
is
sufficient
to
admit
them
to
baptism
,
and
that
is
the
utmost
that
we
assert
can
be
had
of
their
belief
,
not
a
judgement
of
certainty
.
Baptist.
A
judgement
of
charity
that
there
s
faith
in
persons
sufficiently
,
warrantably
,
and
certainly
grounded
is
sufficient
to
baptize
upon
,
and
such
is
that
judgement
on
which
we
baptize
,
who
baptize
none
,
but
such
as
the
word
requires
us
to
believe
to
be
believers
i
:
e.
such
as
personally
profess
so
to
be
,
and
of
such
as
those
,
though
we
have
but
a
judgement
of
charity
concerning
their
faith
,
yet
have
we
from
precept
and
president
out
of
the
word
a
judgement
of
certainty
concerning
their
right
to
baptism
,
but
a
judgement
of
charity
taken
up
on
meer
fancy
and
conceit
,
without
warrant
from
,
or
rather
against
both
Scripture
and
reason
,
warrants
no
man
to
dispense
baptism
upon
it
,
as
from
God
,
for
if
it
do
I
may
as
well
baptize
the
great
Turk
as
a
little
infant
,
and
no
better
is
your
judgement
of
charity
concerning
faith
in
little
infants
,
upon
which
you
attempt
to
baptize
them
.
Babist
.
Our
charity
is
better
grounded
then
so
,
yea
far
better
than
yours
,
as
certain
as
it
is
,
and
is
as
due
to
children
of
believing
parents
,
as
to
persons
at
years
;
for
we
have
Gods
testimony
concerning
them
in
this
matter
,
whilest
you
have
but
mans
testimony
concerning
himself
,
yea
Christ
hath
amply
declared
his
good
will
to
them
in
Scripture
,
whose
testimony
is
not
onely
Tanta-mount
,
but
to
be
preferred
before
mens
,
from
which
it
more
plainly
appears
,
that
infants
have
faith
,
then
the
testimony
of
any
particular
person
can
make
it
appear
for
himself
.
Baptist
,
So
you
say
indeed
both
before
page
5.
and
behind
p.
19.
but
how
dare
you
assert
then
that
you
go
not
about
to
prove
certainly
,
but
only
probably
that
believers
infants
do
believe
,
for
verily
if
it
be
so
as
you
say
that
God
himself
gives
testimony
for
them
in
Scripture
,
that
these
little
infants
do
believe
,
then
never
say
no
judgement
of
science
can
be
passed
,
no
discovery
made
of
the
habit
of
faith
,
nor
peremptory
presuming
what
infants
have
faith
,
and
what
not
till
you
see
them
act
it
:
for
Gods
testimony
is
more
credible
then
mans
indeed
,
hath
he
said
it
and
is
it
not
so
?
yea
verily
let
him
be
true
,
but
every
man
a
lyar
;
for
mans
own
word
can
create
but
probability
and
charity
,
and
not
so
much
neither
,
unless
he
speak
it
from
Gods
word
that
believers
infants
do
believe
,
and
infidels
infants
do
not
,
but
if
God
have
said
so
,
then
cursed
be
he
that
will
not
believe
it
to
be
so
,
for
if
his
word
be
not
perfectly
demonstrative
,
and
scientifical
and
past
all
doubt
,
(
but
I
confesse
I
find
not
a
word
of
his
concerning
such
a
thing
)
then
I
le
never
trust
self
confuting
Clergy
men
any
more
.
2.
Whereas
you
answer
that
in
those
children
,
where
there
is
lesse
promptness
to
acts
of
faith
then
in
others
,
we
cannot
argue
ad
negationem
habitus
,
because
they
work
not
equally
.
What
is
this
to
the
present
question
and
position
concerning
no
more
inclinablenesse
to
holy
actions
in
children
of
Christians
,
then
of
infidels
?
for
those
are
such
of
whom
your selves
assert
the
one
have
faith
,
the
other
have
none
:
but
these
you
speak
of
now
are
adult
ones
,
such
as
in
whom
there
is
some
promptness
to
acts
of
faith
appearing
,
differenced
only
secundum
magis
&
minus
,
some
inclining
more
some
lesse
to
acts
of
faith
,
concerning
all
whom
,
sith
those
of
them
that
have
least
promptness
,
have
at
least
an
apparent
promptnesse
to
acts
of
faith
,
who
denies
but
that
they
may
have
faith
,
though
they
work
not
equally
?
but
what
s
this
to
the
proof
of
more
,
or
lesse
inclinablenesse
to
holy
actions
among
infants
,
who
are
so
far
from
having
some
more
some
lesse
,
that
even
none
of
them
have
any
promptnesse
thereto
at
all
?
3.
Whereas
you
fiddle
it
on
a
little
further
,
and
think
to
coop
us
up
by
your
crosse
interrogatory
,
you
may
well
call
it
a
crosse
one
indeed
,
for
its
a
net
that
catches
your selves
,
let
us
answer
it
which
way
soever
you
would
have
us
.
For
if
we
say
heathens
infants
are
inclined
to
acts
of
faith
,
and
should
make
that
good
against
you
,
as
we
shall
hardly
ere
trouble
our selves
to
do
,
unlesse
we
did
believe
it
to
be
truth
,
can
you
give
any
just
account
of
your
denial
of
baptism
to
these
?
yea
who
can
forbid
water
why
they
may
not
be
baptized
,
that
have
and
are
inclined
to
act
faith
as
well
as
the
other
,
and
in
whom
as
in
those
of
believing
parents
the
work
is
palpably
at
least
possibly
and
probably
the
very
same
?
But
if
we
say
no
,
infidels
infants
are
not
inclined
,
then
we
must
take
what
comes
on
it
,
for
you
are
resolved
to
hit
us
home
indeed
,
and
so
you
do
,
while
you
do
that
at
last
cast
,
which
had
you
done
at
first
,
you
had
saved
your selves
a
deal
of
hurt
,
which
you
have
done
your selves
,
by
circumlocuting
so
long
in
way
of
proving
the
very
Minor
proposition
of
that
last
Argument
which
Reason
urged
against
you
,
viz.
that
Christians
children
are
not
more
inclined
to
actions
of
faith
then
those
of
infidels
;
for
at
last
you
fall
flatly
as
your
safest
way
to
deny
that
Minor
,
and
assert
contrarily
thereto
,
that
children
of
Christians
are
more
inclined
to
holy
actions
,
then
other
children
,
which
if
it
be
true
.
First
how
grosly
do
you
contradict
that
you
say
in
the
lines
above
,
where
you
seem
to
grant
that
there
may
be
more
inclinablenesse
in
infidels
children
,
and
promptnesse
to
holy
actions
then
in
Christians
?
Secondly
,
I
wonder
how
you
come
to
be
experienced
in
it
,
for
if
you
Clergie
men
be
all
Christians
,
and
so
you
are
in
your
own
account
,
your
children
(
excepting
some
that
by
the
breeding
you
give
them
,
grow
up
to
the
same
stamp
of
Christianity
you
print
upon
them
)
do
(
for
all
their
native
holy
inclinations
)
not
seldome
prove
the
lewdest
and
rudest
of
any
mens
children
in
a
Countrey
;
for
not
onely
through
the
Priests
and
Prophets
own
practise
,
but
from
their
posterity
too
oft
times
prophaness
goes
out
into
all
the
world
,
or
else
the
Popes
had
never
filled
it
with
iniquitie
as
they
have
done
.
The
nex●
objection
of
Reason
is
as
followes
.
Review
.
Little
children
cannot
hear
,
must
lesse
understand
.
They
might
also
conclude
they
have
no
faculty
of
understanding
neither
,
for
that
comes
by
hearing
:
but
infants
have
an
hearing
,
the
spirit
opens
their
ears
he
must
do
it
in
adultis
,
or
for
all
their
hearing
they
will
never
believe
.
He
is
not
tyed
to
means
though
we
are
,
without
the
outward
hearing
of
the
Word
he
works
faith
in
little
children
.
The
manner
of
his
working
is
miraculous
,
as
it
is
in
the
conversion
of
every
soul
,
enough
hath
been
said
to
that
before
;
nor
ought
it
to
be
objected
,
if
miraculous
then
not
ordinary
;
for
the
work
of
the
spirit
in
the
conversion
of
men
is
both
.
Re-Review
.
Had
Reason
had
the
managing
,
representing
and
writing
of
this
Argument
her self
,
she
would
not
have
set
it
down
in
so
weak
,
absurd
and
silly
a
manner
,
as
Reasonlesse
hath
done
it
in
in
this
place
.
Reason
never
held
such
a
thing
yet
as
is
asserted
in
this
Minor
,
viz.
that
children
cannot
hear
,
much
lesse
understand
,
for
abstract
hearing
from
understanding
,
and
take
these
two
in
sensu
diviso
(
as
you
do
here
)
and
children
can
hear
;
but
in
sensu
composito
they
cannot
:
it
cannot
rationally
nor
truly
be
said
they
cannot
so
much
as
hear
,
much
lesse
understand
,
but
they
cannot
hear
so
as
to
understand
,
or
they
cannot
hear
understandingly
,
as
those
must
that
hear
in
order
to
believing
,
and
whose
faith
comes
by
hearing
:
a
hearing
t
is
true
infants
have
,
for
they
are
not
destitute
of
that
sense
,
more
then
of
seeing
,
and
the
rest
:
Auriculas
Asini
quis
non
habet
?
the
same
hearing
,
that
an
Asse
,
horse
,
or
other
bruit
beast
hath
,
which
is
only
the
sound
of
words
,
without
the
knowledge
of
the
sense
,
who
hath
not
,
save
he
that
is
deaf
but
the
hearing
they
have
is
neither
such
as
Paul
speaks
of
there
,
nor
yet
that
heating
you
say
they
have
,
viz.
an
inward
hearing
of
the
voice
of
Christ
,
and
the
spirit
opening
their
ears
so
as
to
make
them
learn
things
as
adult
ones
do
,
that
is
a
meer
figm●nt
,
of
your
own
fancies
:
besides
if
they
had
such
an
internal
hearing
as
you
dream
of
,
what
were
that
to
the
matter
in
hand
,
or
to
the
answering
the
objection
,
that
is
grounded
upon
the
alledged
Scripture
,
which
speaks
not
of
an
inward
but
an
outward
hearing
the
word
of
God
preached
,
as
that
by
which
faith
is
begotten
,
and
without
which
it
cannot
come
?
out
of
which
outward
way
and
meanes
if
persons
be
brought
to
believe
as
usually
as
by
it
(
and
so
it
must
needs
be
if
little
infants
believe
by
the
understanding
of
ce●tain
secret
whisperings
and
teachings
within
)
the
spirit
would
not
have
spoken
of
it
,
as
such
an
unpossible
case
as
he
doth
,
in
saying
how
can
they
believe
on
him
of
whom
they
have
not
heard
?
and
how
hear
without
a
Preacher
?
But
say
you
that
is
the
usual
means
,
by
which
faith
is
begotten
in
adult
ones
but
the
spirit
is
not
tyed
to
meanes
though
we
are
,
he
works
faith
in
little
children
without
the
outward
hearing
of
the
word
.
Is
it
so
Sirs
,
that
the
spirit
is
not
tyed
to
work
by
means
in
little
children
,
in
the
same
cases
,
wherein
he
works
by
means
in
men
,
and
women
?
I
wonder
then
that
you
,
whose
opinion
this
is
,
should
be
so
forgetful
,
as
to
teach
quite
contrary
to
your
own
tenet
,
for
verily
of
all
the
men
that
are
,
I
know
none
that
limit
the
spirit
,
and
tie
him
to
means
in
his
dealings
with
little
infants
,
like
unto
your selves
.
As
for
us
we
own
this
position
fully
,
and
to
a
tittle
viz.
that
what
God
acts
at
all
for
infants
,
he
acts
without
meanes
,
as
to
their
salvation
,
but
as
for
your selves
you
own
and
disclaim
this
by
turnes
,
according
as
it
seems
to
serve
your
own
turnes
:
so
far
as
to
hold
it
helpes
to
hold
up
your
monstrous
odd
opinion
of
infants
faith
,
which
hath
no
footing
at
all
in
Scripture
,
you
inwardly
entertain
it
,
and
outwardly
proclaim
it
for
undoubted
truth
:
but
when
you
find
it
makes
against
you
,
then
t
is
no
other
then
a
figment
of
the
Anabaptists
,
for
when
we
tell
you
there
is
no
right
to
baptism
without
faith
,
but
infants
cannot
believe
,
because
faith
comes
by
hearing
understandingly
the
word
preached
,
which
infants
cannot
do
then
such
of
you
as
Rantize
infants
on
such
a
sottish
supposition
,
as
their
having
faith
in
themselves
,
excuse
the
matter
thus
viz.
The
spirit
is
not
tied
to
means
,
nor
to
the
outward
way
of
hearing
the
word
,
so
but
that
though
he
begets
men
to
faith
that
way
,
and
by
that
means
,
yet
he
begets
infants
to
believe
without
it
:
and
such
of
you
as
ashamed
to
assert
that
the
infants
themselves
have
faith
,
do
Rantize
them
on
the
fathers
faith
without
their
own
,
excuse
the
matter
thus
viz.
The
spirit
is
not
bound
to
admit
infants
to
baptism
in
that
same
way
wherein
he
admits
men
,
viz.
the
way
of
faith
,
but
admits
infants
to
have
right
to
it
without
that
outward
means
of
believing
:
But
when
we
tell
you
faith
and
baptism
are
the
way
wherein
,
and
the
outward
means
by
which
the
spirit
justifies
and
saves
men
and
women
,
but
without
this
outward
way
of
faith
and
baptism
,
he
can
and
doth
save
dying
infants
,
and
that
the
spirit
is
not
tied
to
the
same
means
of
belief
and
baptism
,
in
the
justifying
and
saving
infants
through
Christ
,
by
which
,
and
which
onely
he
saves
men
,
then
you
plainly
disclaim
what
you
proclaimd
for
truth
before
viz.
the
spirit
is
not
tied
to
means
in
infants
,
but
works
without
them
in
infants
,
though
not
in
men
,
and
hold
that
he
doth
work
by
means
among
them
so
,
that
there
is
no
hope
to
be
had
by
parents
of
the
salvation
of
their
infants
,
out
of
the
way
of
baptism
,
and
no
justification
of
them
on
of
the
way
of
belief
.
Thus
you
tie
and
unty
,
confine
and
lose
the
spirit
at
your
pleasure
,
you
give
him
leave
,
for
your
own
lusts
sake
,
either
to
approve
of
your
baptism
of
children
out
of
his
own
declared
and
onely
approved
way
of
faith
,
or
if
it
be
needfull
as
some
of
you
think
it
is
,
for
infants
to
believe
in
order
to
baptism
,
then
to
beget
faith
without
that
outward
means
of
hearing
the
word
,
but
though
it
is
his
own
good
will
to
justifie
and
save
dying
infants
by
Christ
without
the
outward
means
of
faith
and
baptism
,
there
he
is
limitted
,
and
cannot
obtain
your
good
will
,
he
must
give
way
to
you
to
baptize
infants
,
out
of
that
ordinary
way
of
faith
,
wherein
his
will
is
that
men
shall
be
baptized
:
but
he
may
not
save
infants
out
of
the
ordinary
way
of
faith
and
baptism
,
wherein
his
will
is
that
men
by
Christ
shall
be
saved
,
no
not
by
any
means
in
the
world
.
There
s
but
a
matter
of
four
gross
,
false
,
unsound
,
and
absurd
assertions
in
this
reasonless
reply
,
which
I
must
intreat
you
to
be
ashamed
of
before
I
leave
it
.
The
first
is
that
old
piece
of
sing
song
,
which
is
canted
ore
some
three
or
four
times
before
,
but
would
be
rather
recanted
,
if
you
were
not
resolved
on
perseverance
in
perverseness
;
wherein
you
tune
it
out
as
if
faith
in
Christ
,
and
the
faculty
of
understanding
were
both
so
con-naturally
and
con-necessarily
in
believers
infants
,
and
them
onely
,
that
we
may
as
rationally
and
safely
conclude
neither
to
be
in
them
,
as
not
both
.
This
blue
vain
of
artificial
non-sense
keeps
its
course
well
nigh
throughout
this
whole
discourse
of
yours
against
reason
,
so
that
every
foot
when
reason
alledges
a●y
thing
that
s
clearly
conclusive
against
the
being
of
belief
in
Christ
in
believers
infants
,
as
namely
their
not
knowing
good
and
evil
,
their
giving
no
testimony
of
faith
when
at
years
without
instruction
,
nor
upon
instruction
neither
sometimes
,
so
much
as
the
adult
children
of
unbelievers
,
their
not
having
any
faith
at
all
for
the
most
part
,
witnesse
your
successelessenesse
in
your
preachings
to
your
parishes
to
beget
it
,
whereby
it
is
evident
,
that
either
they
never
yet
had
it
when
rantized
,
or
else
have
lost
it
if
they
had
,
their
non-inclinablenesse
to
believe
(
caeteris
paribus
)
more
then
other
peoples
children
,
their
uncapablenesse
to
hear
the
word
with
understanding
,
which
is
the
only
way
and
means
,
whereby
the
word
declares
faith
to
be
given
,
and
to
be
gotten
,
you
answer
all
along
(
Cuckoo-like
)
in
one
tone
,
and
that
s
this
viz.
That
by
the
same
reason
we
may
conclude
against
the
faculty
of
understanding
in
them
,
and
against
their
having
a
reasonable
soul
,
as
if
it
were
full
as
clear
,
and
altogether
as
absurd
to
doubt
that
these
infants
have
faith
(
which
yet
your selves
confesse
you
cannot
presume
,
what
infants
have
,
and
what
have
not
)
as
to
doubt
that
they
have
the
reasonable
soul
,
which
is
notoriously
known
to
every
Novice
in
very
nature
to
be
in
all
mankind
by
nature
without
exception
,
and
that
so
also
,
as
essentially
to
difference
them
from
other
creatures
.
The
second
remaining
and
remarkable
absurdity
is
this
viz.
in
that
you
most
shamelessely
assert
that
the
faculty
of
understanding
comes
to
persons
by
the
same
way
and
means
,
whereby
justifying
faith
comes
,
and
no
other
i.
e.
by
hearing
the
word
preached
,
for
when
reason
argues
against
infants
believing
thus
viz.
faith
comes
by
hearing
the
word
of
God
,
but
infants
cannot
hear
so
as
to
understand
the
word
of
God
preached
,
Ergo
,
not
believe
;
you
reply
thus
viz.
They
might
also
conclude
they
have
no
faculty
of
understanding
neither
,
for
that
i.
e.
the
faculty
of
understanding
comes
by
hearing
i.
e.
as
faith
doth
,
O
prodigious
piece
of
priestly
prudence
!
did
ever
any
;
but
men
minded
to
manifest
their
folly
to
all
men
,
utter
such
a
thing
,
that
the
faculty
of
understanding
comes
,
as
faith
in
Christ
viz.
by
hearing
the
word
of
God
,
are
not
the
faculties
of
the
soul
of
man
,
I
say
the
faculties
of
it
,
i.
e.
the
facultie
of
understanding
,
the
faculty
of
the
will
so
inseperable
from
it
,
so
essential
to
it
that
a
person
is
neither
sooner
nor
longer
a
reasonable
soul
,
then
it
hath
these
?
I
confesse
that
Plus
notitiae
,
or
acquisitio
ulterioris
intelligentiae
,
increase
of
knowledge
,
and
the
obtaining
of
more
and
more
understanding
may
come
by
hearing
,
wherein
the
faculty
of
understanding
being
set
on
work
,
not
onely
exercises
,
but
improves
it self
also
,
and
comes
to
act
it self
on
more
intelligible
objects
then
before
,
now
newly
discovered
to
it
,
but
that
Ipsa
facultas
intelligendi
,
or
ipse
intellectus
,
the
very
faculty
of
understanding
it self
,
which
comes
by
nature
,
and
generation
,
and
is
as
essentially
in
man
,
as
the
reasonable
soul
it self
,
doth
come
by
hearing
,
is
such
a
mess
of
matter
,
as
was
never
heard
of
to
this
hour
,
nor
can
I
conceive
what
kind
of
hearing
any
faculty
of
the
soul
can
come
by
,
sith
the
understanding
and
will
must
both
be
known
to
be
in
persons
,
and
they
thereby
to
be
both
reasonable
,
intelligible
and
eligible
creatures
before
they
can
be
fit
subjects
to
be
spoken
to
,
and
before
intelligible
,
or
eligible
objects
can
reasonably
,
seasonably
,
or
any
other
wise
then
senslessely
be
propounded
to
them
in
preaching
,
neither
,
if
at
all
they
had
such
a
monstrous
kind
of
inward
teaching
from
the
spirit
,
as
you
talk
of
,
can
they
have
even
that
teaching
,
before
they
have
the
faculty
of
understanding
,
for
that
teaching
must
be
at
least
after
they
have
a
being
,
but
they
are
not
in
being
sooner
then
the
faculty
of
understanding
hath
a
being
in
them
:
yea
in
order
of
time
the
sense
of
hearing
it self
is
not
in
us
before
it
.
And
howbeit
the
Axiome
be
true
,
if
rightly
taken
,
Nil
est
in
intellectu
quod
non
prius
fuerit
in
sensu
,
the
understanding
apprehends
nothing
,
which
some
sense
or
other
doth
not
first
some
way
or
other
apprehend
,
yet
still
the
faculty
of
understanding
,
whereby
we
conceive
,
and
the
will
whereby
we
receive
,
begin
to
be
in
us
at
least
as
soon
as
the
senses
,
whereby
we
outwardly
perceive
i.
e.
as
we
our selves
begin
to
be
.
Thirdly
,
other
ridiculous
silly
stuff
,
that
with
the
rest
this
section
is
stufft
with
,
is
this
,
in
that
you
would
seem
to
make
the
spiri●s
converting
,
and
begetting
little
children
to
faith
to
be
some
strange
miraculous
,
and
more
marvellous
piece
of
businesse
then
his
converting
and
begetting
faith
in
grown
persons
,
because
in
infants
he
uses
not
that
ordinary
means
,
whereby
he
converts
men
;
without
the
outward
preaching
of
the
word
(
say
you
)
he
works
faith
in
little
children
,
his
manner
of
working
i.
e.
in
little
children
is
miraculous
,
and
yet
when
all
comes
to
all
,
instead
of
proving
(
as
one
might
very
well
expect
you
should
do
)
that
the
conversion
of
infants
is
such
a
different
,
transcendent
and
wonderfull
matter
,
ore
that
of
men
is
,
you
confesse
plainly
in
the
very
next
words
,
that
the
conversion
of
every
soul
,
is
a
matter
as
miraculous
as
that
:
as
also
above
p.
16.
where
your
words
are
these
,
the
renovation
of
a
soul
(
meaning
of
any
soules
of
either
adult
ones
,
or
infants
)
is
no
lesse
a
miracle
then
that
of
the
resurrection
of
the
dead
,
which
you
mind
us
of
here
also
,
saying
,
enough
hath
been
said
to
that
before
,
and
I
say
too
much
,
unlesse
it
were
beetter
,
for
they
are
both
alike
egregiously
absurd
,
and
full
of
falshood
:
as
for
the
conversion
of
infants
,
at
7.
or
8.9
.
or
10.
daies
old
,
for
then
you
sprinkle
them
upon
that
account
,
t
is
a
figment
,
a
meer
Ens
rationis
,
and
yet
I
can
hardly
call
it
so
,
so
little
reason
is
in
it
,
unlesse
I
may
call
a
non
entity
so
,
or
that
which
never
hath
a
being
any
further
then
in
the
brains
that
broac
hit
,
in
a
word
nothing
at
all
,
and
therefore
no
miraculous
thing
at
all
,
for
that
which
is
not
,
is
not
a
miracle
:
and
for
the
conversion
of
men
unto
the
faith
of
Christ
,
it
is
so
far
from
being
miraculous
,
that
of
the
two
,
though
indeed
neither
of
them
is
properly
a
miracle
,
it
is
more
to
be
admired
rather
,
that
no
more
persons
are
converted
,
and
that
considering
the
pains
,
patience
,
and
goodnesse
of
God
,
that
leads
to
repentance
,
the
plain
dispensations
of
himself
to
men
in
promises
,
and
threats
,
and
discoveries
of
the
way
of
their
peace
,
they
should
yet
be
so
obstinate
and
unbelieving
.
It
was
wonderful
and
marvellous
indeed
that
the
Jewes
(
for
the
most
part
)
did
not
believe
in
the
wildernesse
,
for
all
they
saw
so
many
of
Gods
wonderfull
works
;
but
no
wonder
that
some
few
of
them
did
:
herein
is
a
marvellous
thing
that
ye
know
not
whence
Christ
is
,
i.
e.
own
him
not
by
faith
,
as
the
sonne
of
God
(
saith
the
man
Ioh.
9.30
.
)
and
yet
he
hath
opened
mine
●yes
:
t
was
not
so
marvelous
that
men
believed
in
Christ
,
when
they
heard
his
words
,
and
saw
his
works
,
but
much
rather
because
they
believed
not
,
Act.
13.41
.
t
is
wonderful
when
Gods
works
are
not
believed
though
declared
,
yea
Christ
himself
is
therfore
said
to
marvel
at
their
unbelief
,
Mark
6.6
.
t
is
not
marvellous
that
some
men
see
and
accept
of
excellent
things
,
when
they
are
shewn
and
tendred
to
them
,
but
that
most
men
seeing
do
not
see
them
,
much
lesse
is
a
persons
believing
as
great
a
miracle
,
as
the
resurrection
of
the
body
from
the
dead
,
for
then
t
was
as
great
a
miracle
that
many
Jewes
believed
on
Christ
,
when
they
saw
him
raise
Lazarus
,
as
it
was
that
he
raised
him
from
the
dead
,
which
thing
,
who
ever
doth
believe
,
I
believe
him
in
that
particular
to
be
a
marvelous
unwise
man
for
his
labor
,
it
being
rather
no
lesse
then
marvellous
stupidity
,
that
when
they
saw
Christs
marvelous
works
,
yet
for
all
that
they
did
not
believe
on
him
.
Besides
if
every
conversion
of
a
sinner
to
the
faith
be
a
miracle
,
the
gift
of
working
miracles
is
given
to
men
as
commonly
in
these
daies
,
as
in
the
Apostles
,
for
how
usual
a
thing
is
it
now
for
men
by
the
gift
,
that
is
in
them
,
and
given
them
from
above
as
instruments
under
God
(
and
no
other
were
they
that
wrought
miracles
)
to
convert
sinners
from
the
evil
of
their
waies
?
but
that
cannot
be
granted
by
you
however
,
who
cry
out
that
the
working
of
miracles
was
an
extraordinary
gift
,
that
hath
ceased
since
the
times
of
the
Apostles
;
finally
the
conversion
of
souls
of
men
to
faith
by
the
preaching
of
the
word
is
that
,
which
is
effected
ordinarily
,
and
therefore
is
not
miraculous
,
for
ordinary
and
miraculous
are
clear
contrary
,
so
that
they
do
rather
tollere
se
invicem
,
then
are
capable
to
be
denominated
of
one
thing
both
at
once
,
for
an
ordinary
thing
is
not
only
that
,
which
comes
to
passe
usually
,
and
frequently
,
but
chiefly
which
is
accomplished
secundum
ordinem
,
according
●o
a
common
order
of
meanes
,
and
constant
course
of
second
causes
,
as
faith
in
infants
doth
not
,
being
wrought
(
if
at
all
)
without
the
outward
means
,
as
your selves
confesse
,
and
even
thereupon
,
and
in
that
very
respect
here
called
miraculous
,
and
if
I
could
ever
see
such
a
thing
at
all
(
as
neither
you
nor
I
ever
did
)
I
should
say
it
were
a
miracle
indeed
,
to
see
an
infant
believe
on
him
,
of
whom
understandingly
they
never
heard
,
but
Miracles
are
such
things
,
which
as
they
are
done
more
rarely
then
other
things
,
so
when
they
are
done
,
t
is
(
if
not
contra
)
yet
at
least
praeter
,
extra
,
supra
ordinem
,
either
against
,
or
besides
,
or
out
of
,
or
above
the
usual
way
,
not
keeping
the
accustomed
use
of
means
,
nor
process
of
second
causes
.
Fourthly
,
whereas
to
back
one
absurdity
with
another
you
assert
the
work
of
the
spirit
,
in
the
conversion
of
men
,
i.
e.
adult
ones
,
which
is
by
outward
means
,
to
be
both
ordinary
and
miraculous
,
I
judge
it
to
be
as
very
a
Bull
as
ever
was
conceived
,
and
gendred
in
the
braines
,
or
calved
out
of
the
mouth
of
man
.
Review
.
1.
That
true
faith
is
not
required
in
every
one
to
be
baptized
,
for
then
none
but
justifyed
persons
should
be
baptized
,
and
those
that
are
apostates
afterwards
,
must
be
said
to
fall
totally
and
finally
from
grace
.
2.
That
a
charitable
judgement
concerning
their
having
faith
is
sufficient
to
admit
them
to
baptism
,
which
judgement
is
as
due
to
children
of
believing
parents
,
as
to
any
of
years
that
make
profession
.
First
,
because
the
Scripture
hath
so
amply
declared
the
good
will
of
Christ
to
them
,
which
is
tantamount
to
any
ones
single
profession
of
himself
.
Secondly
,
because
we
know
nothing
against
any
particulars
,
wherby
they
should
be
excepted
from
such
judgement
.
Re-Review
.
You
begin
first
to
storm
the
rear
or
last
clause
of
that
Argumentative
matter
,
which
you
have
here
charged
upon
the
Anabaptists
,
as
their
opinion
:
but
you
might
have
spared
that
pains
if
you
had
pleased
,
for
those
you
call
Anabaptists
assert
not
such
a
thing
,
as
that
is
,
they
say
not
that
faith
,
but
that
an
outward
appearance
or
profession
of
faith
is
an
inseperable
condition
required
in
persons
before
they
be
baptized
by
them
,
for
they
know
not
what
belief
is
in
the
heart
,
but
as
confession
of
Christ
is
made
with
the
mouth
,
and
profession
of
him
in
the
words
and
works
:
whether
therefore
persons
have
faith
or
not
,
and
whether
there
be
any
(
as
he
that
is
blind
sees
no
such
)
that
receive
the
truth
in
truth
for
a
time
,
and
after
fall
totally
from
it
,
that
is
neither
here
nor
there
to
us
,
in
this
case
,
for
if
there
be
inwardly
no
dram
of
faith
at
all
,
yet
if
there
be
such
an
outward
serious
profession
made
of
it
,
that
we
thereupon
(
I
say
again
)
thereupon
,
and
not
on
charity
misgrounded
,
can
judge
it
to
be
,
we
are
excused
in
baptizing
such
hypocrites
and
apostates
,
and
their
comming
to
holy
things
with
unhallowed
hearts
will
be
not
upon
us
,
but
themselves
,
but
if
there
be
never
so
much
faith
in
the
heart
,
and
no
profession
of
it
without
,
whereby
it
appears
concerning
this
and
that
particular
person
,
that
he
believes
,
so
far
as
we
can
discern
,
God
will
not
hold
us
guiltlesse
in
baptizing
such
persons
for
taking
his
name
in
vain
.
That
opinion
therefore
of
a
necessity
of
faiths
being
really
in
persons
,
as
well
as
a
profession
of
it
before
we
may
baptize
them
,
Reasonlesse
might
as
well
have
writen
under
his
own
head
,
as
under
the
head
of
Reason
,
for
that
is
owned
no
more
by
one
then
by
the
other
,
t
is
a
real
profession
of
it
,
that
in
foro
hominum
gives
admission
and
warrants
the
administration
,
which
because
it
neither
is
,
no●
can
be
made
by
any
particular
infant
,
and
consequently
no
appearance
made
,
that
it
hath
faith
,
therefore
infants
may
not
be
baptized
.
This
indeed
remaines
a
scruple
unremoved
by
you
to
this
very
hour
,
or
is
rather
a
matter
unscrupled
and
altogether
undoubted
by
us
,
viz.
that
it
cannot
be
made
appear
concerning
this
or
that
particular
infant
(
suppose
any
one
of
them
you
sprinkle
)
that
it
hath
any
faith
at
all
.
You
tell
us
enough
hath
been
said
to
this
in
the
Disputation
,
I
tell
you
that
more
then
enough
is
said
against
it
in
the
Disprobation
:
yet
sith
you
are
pleased
to
add
as
little
as
can
be
in
further
satisfaction
,
I
shall
add
as
much
as
need
be
in
further
refutation
of
your
folly
.
You
say
that
a
Charitable
judgement
concerning
this
or
that
particular
persons
having
faith
(
for
your
proof
now
is
to
be
de
individuo
)
is
sufficient
to
admit
them
to
baptism
,
and
that
this
judgement
is
as
due
to
children
of
Christian
parents
i.
e.
every
particular
amongst
them
,
that
are
brought
to
be
baptized
as
to
any
at
years
that
make
profession
.
It
seems
then
that
the
believing
pa●ents
personal
profession
of
his
own
personal
belief
,
which
is
that
onely
whereby
we
judge
him
to
be
a
believer
,
doth
prove
himself
to
us
to
be
a
believer
,
not
one
jot
more
plainly
,
then
it
proves
all
his
children
(
if
he
hath
never
so
many
)
to
be
believers
as
well
as
he
,
and
that
we
are
bound
by
duty
to
judge
all
the
children
of
a
professor
to
have
faith
,
as
certainly
as
we
may
judge
that
professor
himself
to
have
it
,
for
the
same
judgement
of
charity
that
is
due
to
professed
believers
is
(
say
you
)
equally
,
and
every
whit
as
due
to
such
believers
children
.
Are
you
not
ashamed
of
such
a
blind
businesse
as
this
?
what
doth
a
mans
personal
visible
acting
,
and
professing
of
faith
discover
it
to
others
that
the
habit
of
faith
(
as
you
call
it
)
is
in
himself
,
no
further
then
it
discovers
it
to
be
also
in
his
children
?
did
you
not
say
but
the
very
next
page
above
that
no
judgement
of
science
concerning
a
persons
having
faith
,
can
be
passed
,
till
the
acts
of
faith
themselves
,
which
are
never
seen
in
infants
,
are
seen
and
examined
?
which
is
as
much
as
to
say
that
when
the
acts
are
seen
and
examined
,
as
they
may
be
in
men
,
then
a
judgement
of
science
may
be
past
on
them
;
do
you
not
say
that
the
discovery
of
the
habit
of
faith
to
be
in
infants
is
made
onely
a
posteriore
i.
e.
onely
by
their
future
professings
,
and
personal
actings
of
it
?
which
is
as
much
as
to
say
when
children
come
once
to
act
faith
,
then
it
may
appear
and
be
known
that
faith
is
in
them
,
but
tell
then
,
or
in
their
infancy
it
cannot
appear
to
be
in
them
:
do
you
not
say
it
cannot
be
certainly
presumed
what
children
have
faith
,
what
have
not
,
the
working
of
the
spirit
being
not
known
to
us
,
and
the
spirit
himself
not
bound
to
work
faith
in
all
the
children
of
Christian
parents
,
nor
barrd
from
working
it
in
any
children
of
infidels
,
and
that
there
can
be
no
conclusion
made
of
this
thing
,
which
infants
have
faith
,
which
have
not
?
which
is
as
much
as
to
say
,
that
though
it
may
be
more
certainly
concluded
,
presumed
and
judged
concerning
men
at
years
,
who
have
,
and
who
have
not
faith
,
yet
the
same
doth
not
appear
concerning
infants
in
infancy
;
are
not
these
your
own
sayings
but
a
few
lines
above
?
and
yet
for
all
that
have
you
so
soon
forgot
your selves
,
as
to
unsay
it
all
again
in
this
page
,
where
you
ingage
to
make
it
appear
concerning
the
particular
children
,
which
are
brought
to
be
baptized
,
that
they
have
faith
,
and
to
determine
that
in
charity
we
are
bound
to
judge
faith
to
be
in
believers
infants
,
as
much
as
we
are
bound
in
charity
to
judge
it
to
be
in
the
believing
parents
themselves
,
that
make
profession
?
and
such
judgement
is
as
due
to
one
of
these
as
to
the
other
?
were
there
ever
such
contradictions
as
these
committed
to
paper
before
?
But
le
ts
us
examine
your
reason
why
we
are
to
judge
faith
to
be
in
these
infants
,
as
we
are
to
judge
it
to
be
in
any
that
make
profession
,
you
say
because
the
Scripture
hath
so
amply
declared
the
good
will
of
Christ
to
them
,
which
is
Tanta
mount
to
any
ones
single
profession
of
himself
.
I
answer
,
that
the
Scripture
declares
the
good
will
of
Christ
to
little
children
in
general
,
without
exception
,
and
not
to
one
more
then
another
,
but
what
s
this
to
prove
any
of
them
to
have
faith
?
much
more
what
is
it
to
the
proving
and
making
it
appear
that
this
and
that
particular
infant
hath
faith
(
which
is
the
matter
now
in
hand
)
when
other
infants
have
it
not
?
or
to
prove
believers
infants
to
have
it
exclusively
of
the
infants
of
unbelievers
?
yet
you
say
this
declaration
of
Scripture
,
which
your selves
confesse
p.
5.
declares
concerning
infants
in
general
,
proves
this
or
that
single
infant
,
in
contradistinction
to
others
,
to
have
faith
as
sufficiently
as
any
ones
single
profession
proves
it
concerning
his
single
self
,
Nay
this
report
of
Scripture
makes
it
appear
(
say
you
most
sottishly
p.
5.
)
that
infants
have
faith
,
more
then
the
particular
profession
of
any
,
whom
we
admit
to
baptism
,
can
make
it
appear
of
himself
;
and
yet
(
to
go
round
again
)
a
posteriore
onely
i.
e.
by
profession
of
it
onely
the
discovery
of
the
habit
of
faith
is
made
:
O
curious
criss-crosse
!
The
second
reason
you
here
give
,
why
a
charitable
judgement
concerning
their
faith
is
due
to
these
particular
infants
,
and
not
others
i.
e.
infants
of
believers
,
and
not
unbelievers
is
this
viz.
Because
you
say
we
know
nothing
against
any
particular
infants
why
they
should
be
accepted
from
such
a
judgement
.
To
which
I
answer
.
Do
you
know
any
thing
against
the
particular
infant
of
an
heathen
?
if
this
be
a
reason
upon
which
we
are
to
judge
any
infants
in
particular
to
have
faith
,
because
we
know
nothing
against
any
particular
,
t
is
a
reason
upon
which
we
are
in
charity
to
judge
all
particular
infants
in
the
world
to
have
faith
as
well
as
any
,
yea
the
infants
of
infidels
as
well
as
Christians
:
for
who
knoweth
any
thing
more
against
the
infant
of
an
infidell
in
his
infanny
,
whereby
he
should
be
excepted
from
our
charitable
opinion
of
him
,
then
he
knows
against
the
infant
of
a
Christian
?
especially
(
that
I
may
to
your
confutation
conclude
against
you
in
your
own
words
p.
5.6
.
)
since
it
cannot
appear
that
one
of
these
more
then
the
other
,
hath
by
any
actual
sin
barred
himself
,
and
deserved
to
be
exempted
from
the
general
state
of
little
infants
declared
in
the
Scripture
,
viz.
that
the
kingdom
of
heaven
belongs
to
them
.
So
,
having
run
through
and
repelled
that
rout
of
responsives
that
would
not
be
ruled
by
reason
,
I
come
now
to
enter
skirmish
with
your
Scare-crow
,
for
verily
what
follows
is
no
other
then
a
false
Alarum
,
a
sound
of
words
,
a
number
of
Iackets
and
Breeches
stuft
with
stubble
,
and
bombasted
into
the
shape
of
men
in
arms
to
fright
fools
at
a
distance
.
Review
.
We
shall
only
present
to
the
Christian
Reader
those
horrid
sins
,
this
wretched
error
of
the
Anabaptists
involves
men
in
,
and
so
forbear
to
be
further
troublesome
;
it
may
be
the
sight
will
make
many
tremble
and
forsake
their
tents
,
and
not
suffer
them
to
be
so
frolick
about
the
hole
of
the
Asp
,
or
play
with
the
Leviathan
,
and
walk
upon
the
ridge
of
those
Alps
,
whose
Praecipice
is
so
fearfull
.
Re-Review
,
Bona
verba
quaeso
,
and
not
thunder
without
lightning
.
Review
.
1.
It
makes
them
deny
their
first
faith
,
with
their
baptism
,
for
there
is
but
one
faith
(
saith
the
Apostle
)
and
one
baptism
Eph.
4.5
,
Re-review
.
Aliâs
it
makes
them
first
confesse
,
and
visibly
professe
that
one
faith
,
and
own
that
one
baptism
,
which
what
ever
they
did
in
words
,
in
works
they
denyed
till
now
,
and
makes
them
renounce
that
none
faith
and
none
baptism
,
which
they
had
in
infancy
,
for
if
they
had
faith
while
they
were
infants
,
how
can
they
deny
it
in
your
opinion
,
who
deny
any
falling
from
faith
?
but
if
they
had
none
in
infancy
,
then
how
can
you
deny
but
that
they
had
none
?
and
so
they
deny
none
at
all
.
Review
.
2.
It
makes
them
crucify
Christ
again
,
for
we
are
baptized
in●o
Christs
death
and
therefore
but
once
because
Christ
d●ed
but
once
.
Re-review
.
It
makes
them
crucify
Christ
often
ore
and
ore
again
indeed
,
i.
e.
in
the
Supper
where
in
a
figure
they
break
his
body
and
shed
his
blood
,
an
orderly
fellowship
,
and
communion
in
which
service
they
are
ingaged
to
,
and
enter
upon
,
after
the
example
of
those
Acts
2.42
.
immediately
after
baptism
.
Other
crucifying
Christ
I
know
none
among
them
,
that
is
caused
by
their
doctrine
,
but
that
of
those
,
who
after
they
are
inlightned
in
it
,
and
have
tasted
the
good
word
of
God
,
&c.
do
after
that
fall
away
again
,
and
such
indeed
crucify
to
themselves
the
sonne
of
God
afresh
▪
and
put
him
to
open
shame
Heb.
6.4
.
but
I
hope
the
truth
among
none
,
but
Reasonlesse
persons
shall
bear
the
blame
and
be
made
the
cause
of
their
crucifyings
of
Christ
,
who
depart
from
it
;
as
for
us
we
are
crucifyed
,
dead
and
buried
with
Christ
by
baptism
Rom.
6.
for
we
are
baptized
into
his
death
;
and
that
but
once
,
because
Christ
dyed
but
once
,
and
yet
once
,
because
Christ
dyed
once
,
and
that
is
more
then
any
Rantized
Priest
in
Christendome
can
say
of
himself
,
for
he
is
not
so
much
as
once
baptized
at
all
.
Review
.
3.
It
makes
them
count
the
blood
of
the
Covenant
an
unholy
thing
,
for
if
it
be
holy
,
what
need
they
repeat
it
?
if
unholy
,
how
do
they
prophane
it
?
Re-review
.
How
far
forth
Anabaptism
properly
so
called
,
i.
e
,
the
repetition
of
baptism
,
(
without
such
warrantable
ground
as
it
was
repeated
upon
Act.
19.5
.
)
doth
(
saving
the
nonsense
that
is
in
that
expression
)
repeat
the
bloud
of
the
Covenant
,
and
so
count
it
an
unholy
thing
,
I
am
not
so
much
a
friend
to
it
as
to
gainsay
,
but
sure
I
am
that
A-no-baptism
(
and
such
yours
is
)
doth
count
not
only
the
bloud
of
the
Covenant
,
but
also
that
holy
ordinance
of
baptizing
believers
,
which
is
the
token
of
it
,
an
unholy
thing
,
for
if
it
be
holy
,
why
do
you
neglect
it
?
if
unholy
,
in
so
saying
oh
how
do
you
prophane
it
?
Review
.
4.
It
makes
the
Covenant
of
the
Gospel
worse
then
the
legal
,
this
taking
in
all
Children
into
the
visible
Church
,
the
Anabaptists
excluding
them
,
making
them
no
better
than
Turks
and
Pagans
.
Review
.
5.
It
destroyes
all
the
comforts
that
afflicted
parents
can
have
●ver
their
deceased
children
,
the
grounds
of
them
being
destroyed
,
their
right
in
the
covenant
and
promises
of
Christ
.
Review
.
6.
It
unchristens
the
whole
Church
of
God
for
many
hundreds
of
years
together
,
and
calls
in
question
the
truth
of
Christs
promises
,
of
being
present
with
his
Church
to
the
end
,
and
guiding
it
by
his
spirit
into
all
truth
.
Re-review
.
What
again
?
what
ore
&
ore
,
and
ore
again
?
are
you
drawn
so
dry
,
that
you
are
fain
to
fill
up
,
to
swell
up
your
Review
into
the
magnitude
of
a
sheet
with
old
ends
and
pieces
,
and
patches
of
things
,
that
were
precedent
,
or
did
these
three
Renegadoes
,
fearing
a
storm
,
run
from
their
old
ranks
hither
to
secure
themselves
,
by
crouding
in
amongst
the
rest
of
this
rubbish
stuff
?
for
every
one
of
them
have
faced
us
once
or
twice
a
piece
before
page
.
6.7.12.13
.
neverthelesse
sith
I
meet
with
them
here
again
,
I
le
have
a
word
or
two
with
every
of
them
now
.
To
the
first
I
say
thus
,
if
the
legal
covenant
did
take
in
all
children
into
the
visible
Church
(
as
you
say
,
&
as
indeed
it
did
)
i.
e.
as
well
the
children
of
unbelieving
,
as
of
believing
Jewes
,
neither
had
the
one
of
these
a
strawes
more
right
to
circumcision
then
the
other
,
then
sith
the
Covenant
of
the
Gospel
is
inlarged
and
communicated
to
both
Jewes
and
gentiles
,
between
whom
the
partition
wall
is
broken
down
,
and
they
both
made
one
.
And
sith
now
by
the
Priests
own
confession
it
stands
in
the
same
way
to
be
administred
among
the
Jewes
and
Gentiles
as
that
legal
Covenant
did
for
a
time
among
the
Jewes
only
,
the
Priest
himself
makes
the
covenant
of
the
Gospel
worse
then
the
legal
,
that
taking
in
,
at
least
to
the
visible
Church
,
all
children
of
that
people
to
whom
it
extended
,
i.
e.
the
Jewes
without
any
exception
,
without
any
respect
to
the
parents
being
godly
or
ungodly
,
b●lievers
or
unbelievers
:
the
priests
contrariwise
under
the
Gospel
Covenant
,
which
extends
and
belongs
to
the
whole
world
,
i.
e.
both
Jewes
and
Gentiles
,
2
Cor.
5.19
.
1
Iohn
2.2
.
and
to
all
nations
as
well
as
one
Mat.
28.18
.
Mark
16.15
.
Luke
24.47
.
excluding
now
the
Major
part
,
yea
almost
all
children
by
their
doctrine
,
viz.
the
children
of
unbelieving
Gentiles
,
of
heathens
,
Turks
and
Pagans
,
and
unbelieving
Jewes
too
,
which
(
for
all
their
parents
wickednesse
,
and
unbelief
)
were
wont
to
be
received
into
the
Church
under
the
Law
,
and
this
not
onely
from
the
visible
Church
neither
(
for
that
were
more
tollerable
of
the
two
,
and
can
do
them
no
hurt
,
if
it
be
all
)
but
also
from
the
Kingdome
of
heaven
,
and
salvation
it self
in
their
cruel
Charity
,
before
they
have
by
actuall
sinne
deserved
to
be
exempted
.
And
this
I
speak
not
as
believing
any
infants
in
infancy
to
have
right
to
entrance
into
the
visible
Church
,
and
fellowship
thereof
here
on
Earth
,
though
yet
I
believe
all
infants
,
as
well
as
some
,
dying
infants
,
and
before
they
have
deserved
exemption
and
damnation
by
actual
rebellion
,
to
have
according
to
the
general
declaration
of
Scripture
,
right
of
entrance
into
the
kingdome
of
heaven
;
but
that
I
may
discover
the
unruliness
of
the
Priest
,
who
wherein
he
judges
others
of
streightning
the
Gospel
condemnes
himself
,
who
undertakes
to
make
laws
,
prescribe
rules
,
impose
principles
upon
all
men
,
and
yet
breaks
his
own
lawes
,
varies
from
his
own
rules
,
straggles
from
his
own
principles
through
blindness
as
much
as
any
other
whom
he
blames
for
it
.
To
the
second
thus
,
if
it
be
so
indeed
(
as
you
told
us
once
before
it
is
p.
7.
and
here
tell
us
over
again
that
we
may
know
your
mind
in
it
)
that
to
deny
baptism
to
infants
before
they
dy
,
doth
ipso
facto
destroy
all
the
comforts
,
all
the
hopes
that
any
parents
can
possibly
have
of
the
salvation
of
their
infants
,
that
dy
unbaptized
,
and
all
the
grounds
of
those
hopes
,
i.
e.
all
those
childrens
right
in
the
covenant
,
and
promises
of
Christ
,
and
consequently
(
this
necessarily
followes
)
doth
subject
them
unavoidably
unto
eternal
damnation
.
Then
first
as
I
told
you
once
or
twice
before
,
so
I
tell
you
now
again
that
't
is
your selves
,
and
not
we
who
are
the
men
,
that
say
,
no
baptism
,
no
salvation
,
for
(
say
you
)
there
is
no
ground
for
parents
to
hope
their
children
can
be
saved
,
no
though
those
parents
be
believers
,
though
those
children
believe
also
themselves
,
and
so
both
by
birth
,
and
by
their
parents
faith
,
and
their
own
faith
too
,
have
right
(
as
you
say
the
infants
of
Christians
have
)
in
the
Covenant
,
and
promises
of
Christ
,
yet
they
must
damn
for
all
this
,
if
baptism
be
denyed
them
,
and
if
they
dye
without
it
,
their
parents
must
mourne
without
hope
of
their
Salvation
.
This
is
your
judgement
of
Charity
concerning
unbaptized
infants
;
even
of
never
so
believing
parents
,
having
also
the
habit
of
faith
in
themselves
,
for
though
parents
believe
,
and
believe
their
children
to
have
faith
,
too
and
right
to
salvation
,
yet
deny
them
baptism
,
and
(
all
the
other
notwithstanding
)
there
s
no
hope
of
them
,
the
parents
can
upon
no
good
ground
be
comfor●ed
concerning
them
,
but
that
they
are
damned
.
T
is
you
therefore
that
place
such
high
,
and
mighty
necessity
in
the
bare
outward
dispensation
of
the
ordinance
,
that
are
so
for
the
ceremony
,
that
hold
that
the
substance
doth
no
good
without
it
,
why
else
do
you
say
that
be
there
never
so
many
grounds
otherwise
,
on
which
to
hope
infants
salvation
,
viz.
their
parents
faith
,
and
their
own
faith
,
and
title
thereby
to
the
Covenant
,
which
,
though
false
,
simple
,
and
rotten
,
yet
are
the
grounds
on
which
you
hope
some
dying
infants
may
be
sav'd
,
though
you
fear
the
most
are
damn'd
(
for
indeed
the
true
grounds
on
which
to
hope
the
salvation
of
all
dying
infants
,
is
there
non-deserving
exemption
by
actual
sin
,
and
personal
rebellion
against
the
Gospel
)
why
I
say
though
there
be
never
so
much
ground
of
hope
of
their
salvation
,
do
you
say
the
grounds
,
whereupon
they
elsewise
may
be
hoped
to
be
saved
,
are
all
destroyed
,
if
they
be
denyed
to
be
baptized
?
Moreover
I
tell
you
,
that
you
run
round
,
like
a
blind
horse
in
a
mill
,
and
contradict
your selves
egregiously
,
by
holding
such
a
high
necessity
of
infants
baptism
that
there
s
no
hope
of
their
salvation
if
it
be
denyed
them
,
so
that
unlesse
you
recant
it
,
you
l
in
the
end
repent
it
that
ere
you
lived
your selves
,
and
led
others
so
long
in
such
delusion
;
for
mark
how
you
mope
too
and
fro
in
a
mist
,
sometimes
you
say
that
birth
of
Christian
parents
,
and
faith
in
the
children
so
born
,
these
give
right
to
the
Covenant
,
and
the
promises
of
Christ
,
and
so
to
salvation
,
and
the
kingdome
of
heaven
,
and
their
right
to
the
promises
,
and
the
kingdome
,
that
gives
them
right
to
baptism
,
and
to
entrance
into
the
visible
Church
,
supposing
their
right
to
salvation
to
be
without
baptism
,
and
before
it
,
as
that
which
intitles
them
thereto
,
making
their
visible
right
to
baptism
,
and
the
visible
Church
to
depend
upon
their
visible
right
to
salvation
,
saying
they
must
be
seen
by
some
thing
or
other
distinguishing
them
from
others
,
who
are
not
heirs
,
to
be
heirs
belonging
to
the
kingdome
,
before
they
be
signed
as
such
,
and
so
you
argue
,
making
an
apparent
right
to
baptism
posteriour
to
their
right
to
salvation
,
viz.
to
whom
the
thing
signified
i.
e.
heaven
appears
to
belong
,
to
them
consequently
the
sign
i.
e.
baptism
,
else
not
,
but
that
appears
to
belong
to
infants
,
therefore
this
,
which
is
as
much
as
to
say
,
we
must
first
look
upon
them
,
and
believe
them
to
be
heirs
of
salvation
,
and
upon
that
ground
afterward
baptize
them
,
so
making
the
right
to
the
sign
depend
upon
the
being
of
the
thing
signified
.
Other
while
again
(
as
here
)
you
turn
the
cat
i
th
pan
,
and
tell
us
a
tale
,
that
turns
all
this
up
side
down
again
,
and
makes
all
their
right
to
the
Covenant
&
promises
of
Christ
,
to
salvation
by
him
,
to
the
kingdome
,
which
all
are
according
to
your
other
opinion
to
be
Antecedent
to
baptism
,
and
entitling
to
it
,
so
that
no
apparent
right
to
the
Covenant
,
and
promise
,
and
kingdome
,
and
salvation
,
no
baptism
,
you
make
I
say
all
these
,
on
which
you
made
baptism
depend
before
,
so
necessarily
dependant
on
baptism
,
so
subsequent
to
it
,
so
no
way
appearing
to
belong
to
infants
without
it
,
that
no
baptism
no
title
to
life
;
deny
them
baptism
,
and
entrance
into
the
visible
Church
,
and
they
are
visibly
in
the
kingdome
of
the
divel
,
there
s
no
hopes
they
can
be
saved
,
if
their
parents
let
them
die
without
it
,
no
grounds
on
which
to
hope
it
,
but
though
believers
children
,
and
apparently
enough
believing
themselves
,
and
so
thereby
in
apparent
right
to
the
Covenant
and
promise
of
Christ
,
and
consequently
of
salvation
,
and
all
this
before
they
may
be
baptized
,
yet
they
are
in
the
visible
kingdome
of
the
divel
,
and
do
but
deny
baptism
to
them
,
and
all
those
old
evidences
are
worn
out
,
their
names
blotted
out
of
the
book
of
life
,
their
parents
can
have
no
hope
of
other
then
their
damnation
,
nay
all
the
grounds
on
which
to
hope
that
any
good
comes
of
them
,
are
utterly
destroyed
.
So
then
of
the
doctrine
that
you
deliver
this
is
the
summe
,
in
two
round
heads
viz.
That
infants
right
to
salvation
must
needs
be
apparent
,
or
else
they
may
not
be
baptized
.
Secondly
(
to
go
round
again
)
baptism
of
infants
must
needs
be
,
or
else
there
s
no
apparent
ground
,
on
which
to
hope
they
can
be
saved
.
Finally
,
I
tell
you
I
marvel
in
my
heart
,
it
being
so
that
such
danger
comes
by
denying
infant
baptism
,
that
parents
cannot
hope
they
can
be
saved
,
how
you
dare
for
your
ears
delay
so
long
as
you
do
,
sometimes
a
week
,
sometimes
a
fortnight
,
sometimes
almost
a
year
,
as
the
custom
of
England
was
of
old
to
baptize
but
twice
in
the
year
viz.
at
Easter
and
Whitsontide
,
and
do
not
rather
baptize
your
infants
so
soon
as
they
are
born
,
least
happily
their
lying
in
the
visible
kingdome
of
the
divel
longer
then
you
need
to
let
them
,
they
happen
to
die
before
your
good
chear
can
be
made
,
and
all
your
kinsfolks
come
together
,
and
then
the
parents
be
left
without
hope
of
any
other
,
but
that
their
children
remain
in
the
kingdom
of
the
divel
for
ever
:
for
persons
live
or
dye
visibly
(
say
you
)
either
in
the
visible
Church
of
Christ
,
out
of
which
you
say
also
there
s
no
salvation
,
the
visible
entrance
into
which
is
by
baptism
,
by
which
therefore
unbaptized
infants
never
entred
;
or
else
in
the
visible
kingdome
of
the
divel
:
this
is
one
of
Mr.
Baxters
diseased
disjunctions
p.
71.
for
there
is
no
more
necessity
then
there
is
of
sprinkling
infants
(
and
that
s
as
little
,
as
little
can
be
)
of
their
being
visibly
in
either
,
neither
are
they
visibly
in
either
the
visible
Church
of
Christ
,
or
visible
kingdome
of
the
devill
,
till
they
are
at
years
,
but
in
medio
abnegationis
:
you
salve
all
that
danger
,
which
I
confesse
is
none
at
all
in
infants
dying
unbaptized
(
but
onely
that
I
speak
according
to
your
own
principles
)
by
telling
us
that
t
is
not
the
bare
omission
,
or
neglect
,
but
the
contempt
of
the
ordinance
,
that
damnes
the
persons
that
dye
without
it
.
I
tell
you
again
,
that
if
this
may
passe
for
true
and
currant
doctrine
among
those
that
hold
baptism
due
to
men
and
women
onely
,
and
not
infants
(
as
I
scarce
know
how
it
should
,
sith
neglect
of
known
duty
is
damnable
in
a
lower
degree
,
as
well
as
contempt
of
it
is
in
a
higher
)
yet
however
its
false
,
silly
,
and
nonsensical
doctrine
among
you
that
baptize
none
but
infants
,
apply
it
how
you
will
:
for
the
parents
neglect
,
and
the
parents
contempt
of
the
ordinance
as
to
his
infant
,
is
much
at
one
i.
e.
neither
of
them
damnable
to
the
infant
,
unlesse
you
will
hold
up
that
saying
again
in
the
world
,
which
God
protested
long
since
men
should
never
have
occasion
to
use
any
more
viz.
that
the
child
shall
die
(
eternally
)
for
the
fathers
sin
,
surely
the
fathers
contempt
doth
not
redound
any
more
,
then
his
bare
neglect
,
with
any
danger
,
or
disadvantage
to
the
infant
,
and
as
for
the
infant
he
cannot
be
damned
for
not
being
baptized
in
infancy
through
his
own
neglect
,
or
contempt
of
i●
,
for
he
neither
contemnes
,
nor
neglects
it
.
To
the
third
of
these
three
things
that
you
,
and
I
both
have
thrust
here
into
one
place
,
you
in
the
Review
,
and
I
in
the
Re-Review
in
order
to
the
dispatching
of
them
all
together
viz.
it
unchristens
the
whole
Church
of
God
&c.
I
say
thus
,
confessing
that
our
doctrine
unchristens
whole
christendome
,
which
the
Pope
hath
called
the
Church
of
God
,
but
is
indeed
the
whole
world
of
Gentiles
,
that
hath
got
into
the
outer
court
,
the
meer
outward
form
,
and
name
of
christianity
,
and
hath
trod
down
the
holy
City
,
and
true
worship
for
1260
years
,
that
whole
world
that
hath
for
ages
and
generations
wondered
after
the
beast
,
nor
is
this
inconsistent
with
the
truth
of
Christs
promises
of
his
presence
,
and
guidance
among
those
that
are
his
true
Church
,
and
people
indeed
,
for
howbeit
he
hath
,
according
to
the
word
,
left
those
to
their
own
wayes
,
that
left
and
liked
not
his
wayes
,
yet
he
ever
hath
,
still
doth
,
and
ever
will
lead
those
into
truth
,
that
love
the
truth
,
and
will
be
led
by
his
spirit
,
when
he
will
lead
them
:
yea
though
he
tied
not
himself
to
teach
them
,
that
should
chuse
the
Pope
for
their
Tutor
,
yet
according
to
his
promise
he
hath
bin
more
or
lesse
with
those
,
that
observed
what
he
commanded
them
in
his
word
from
the
beginning
,
and
so
shall
be
even
to
the
end
.
Review
.
Lastly
it
doth
the
devils
work
in
the
shape
of
angels
of
light
,
to
make
men
renounce
their
baptism
,
and
if
from
Nero's
hating
the
Christian
Religion
,
the
antient
Apologetist
of
the
Church
did
rightly
gather
the
goodnesse
of
it
;
we
may
the
validity
of
infants
baptism
from
the
devils
hatred
of
it
:
it
hath
ever
been
said
of
him
,
he
will
not
make
a
bargain
with
any
soul
till
it
hath
renounced
its
first
bargain
which
was
made
with
Christ
at
baptism
:
the
Anabaptists
are
his
Proctors
,
and
do
it
to
his
hand
.
Re-Review
.
Of
which
desire
of
his
to
have
us
renounce
our
baptism
being
not
a
little
aware
,
though
immediately
after
I
renounc't
that
Rantism
,
I
once
had
(
unawares
to
my self
)
in
the
innocency
and
ignorance
of
my
infancy
,
&
in
the
room
thereof
received
real
baptism
,
I
had
one
messenger
from
Satan
to
buffet
me
,
and
beat
me
off
from
further
proceeding
in
,
and
owning
of
that
practise
,
yet
through
the
goodness
of
God
and
that
grace
of
his
,
wherein
I
still
stand
,
I
was
so
far
from
being
removed
,
that
I
was
much
more
settled
,
strengthned
,
and
stablisht
in
the
present
truth
,
wherein
I
walk
,
and
I
trust
shall
walk
in
,
unto
the
end
,
unlesse
I
receive
more
evidence
to
the
contrary
,
then
ever
I
have
done
from
any
writings
,
or
any
discourses
of
any
,
that
ever
I
met
wi●h
of
what
principle
,
or
profession
soever
:
which
messenger
(
whose
name
was
William
Everard
after
the
flesh
,
but
the
name
that
the
father
had
given
him
was
Chamberlin
(
as
he
said
)
for
he
lived
in
the
secret
chambers
of
the
most
high
)
though
he
came
to
my
house
,
pretending
that
he
was
immediately
sent
from
God
,
with
a
message
to
me
in
particular
viz.
to
renounce
that
practice
of
baptizing
,
which
himself
had
sometimes
walkt
in
also
,
but
now
relinquisht
,
did
to
my self
,
and
some
others
after
half
a
dayes
most
serious
observation
of
his
speeches
,
strange
extasies
,
and
uncouth
deportment
,
by
many
prodigious
passages
,
blasphemous
pratings
,
and
(
as
by
experience
we
then
proved
them
)
flatly
false
pretences
to
what
he
had
not
,
and
most
presumptuous
,
yet
successeless
,
undertakings
and
frivolous
fopperies
(
of
which
I
am
willing
at
any
time
,
but
not
capable
under
a
hours
time
,
to
give
fuller
account
to
any
that
shall
desire
it
)
discover
himself
to
be
one
of
the
Archangels
of
darknesse
,
which
the
devil
now
sends
forth
a
new
in
the
shape
of
angels
of
light
,
and
is
now
no
lesse
apparently
I
think
to
all
that
know
him
,
and
where
he
is
.
And
howbeit
,
it
hath
bin
more
then
once
,
but
once
especially
,
as
I
have
hinted
to
the
Reader
in
a
shrewd
shake
of
sicknesse
,
that
befel
me
above
a
twelve
moneth
since
to
the
great
retarding
of
this
work
,
reported
that
I
was
shaken
sheer
out
of
my
mind
,
and
judgement
concerning
this
way
and
baptism
,
so
as
to
have
recanted
and
renounced
it
,
yet
I
call
my
God
to
witnesse
,
to
whom
also
I
give
thanks
for
his
mercy
toward
me
in
that
particular
,
that
partly
by
the
more
then
ordinary
advantages
I
then
had
,
through
my
sequestration
from
all
other
occasions
,
to
seek
the
Lord
,
to
search
and
try
my
wayes
,
and
turn
again
unto
him
,
partly
by
the
more
then
ordinary
ingagements
that
were
then
upon
me
so
to
do
,
and
that
seriously
and
sincerely
,
through
my
dayly
expectation
to
be
clapt
up
in
clods
of
earth
,
till
the
great
day
of
acccounts
,
I
have
bin
much
more
sweetly
satisfied
since
then
concerning
the
truth
of
this
way
,
then
ever
I
was
in
all
my
life
before
,
neither
did
I
then
find
any
cause
to
repent
me
of
coming
to
Christ
in
it
,
as
neither
shall
any
,
that
renouncing
your
Rantism
do
rightly
receive
it
,
so
they
continue
to
walk
uprightly
in
it
to
the
end
:
but
this
I
must
confesse
,
I
found
good
cause
to
repent
of
it
that
I
had
not
honoured
it
so
much
as
I
might
have
done
since
I
ownd
it
,
nor
walked
so
profitably
,
serviceably
,
blamelesly
,
holily
,
and
worthily
in
it
,
nor
so
suitably
to
so
holy
and
worthy
a
way
as
it
is
in
it self
,
not
withstanding
the
account
of
basensse
and
foolishness
that
it
hath
in
the
world
,
1
Cor.
1.30
.
So
that
ever
since
that
forenamed
sifting
I
had
from
Satan
,
by
the
mouth
of
that
his
Agent
,
by
whom
he
solicited
me
to
forgo
my
baptism
,
I
side
with
you
in
this
,
viz.
that
t
is
the
Devils
worke
in
the
shape
of
an
Angell
of
light
to
make
men
renounce
their
baptism
,
and
though
I
am
somewhat
otherwise
opinioned
about
the
Divels
affection
to
infants
baptism
,
then
you
are
,
for
I
think
if
he
hate
it
,
t
is
as
he
hates
holy
water
,
or
any
other
of
his
own
inventions
,
wherby
he
hath
juggled
away
the
truth
,
and
imitated
Christs
ordinances
out
of
doors
,
yet
I
am
fully
of
your
mind
that
he
so
hates
the
true
baptism
,
I
mean
the
baptizing
of
professed
believers
,
from
whence
I
gather
the
goodnesse
,
and
validity
of
it
against
him
,
that
it
is
most
of
the
business
about
which
he
is
at
work
in
the
shape
of
an
Angel
of
light
in
these
daies
,
wherein
his
time
growes
short
,
and
his
old
kingdome
begins
to
fail
him
by
means
of
the
true
baptism
,
to
erect
to
himself
a
new
kingdome
,
and
in
order
thereunto
to
make
men
renounce
that
baptism
,
as
knowing
that
he
cannot
strike
a
downright
bargain
with
a
soul
to
become
fully
his
,
as
the
high
Notionists
,
and
spiritual
Sensualists
of
these
times
do
,
till
it
hath
renounced
its
first
bargain
,
made
with
Christ
in
baptism
,
not
what
was
made
with
Christ
at
infant
rantism
,
for
infants
are
not
capable
per
se
to
bargain
with
Christ
,
and
how
they
do
it
per
alios
I
do
not
see
,
sith
such
as
say
they
do
it
for
them
,
were
never
appointed
by
them
so
to
do
,
nor
by
Christ
neither
,
that
I
know
of
,
nor
do
I
remember
any
bargain
to
own
Christ
and
not
be
ashamed
of
him
that
either
I
,
or
others
for
me
made
with
Christ
on
that
day
wherein
I
was
sprinkled
,
no
though
,
as
they
tell
me
,
in
token
thereof
,
that
I
might
never
forget
it
,
I
was
signed
with
the
sign
of
the
Crosse
:
this
work
of
diswading
men
from
owning
baptism
as
long
as
he
can
,
and
perswading
them
to
disown
it
when
they
have
it
,
though
the
Devil
be
at
one
end
of
it
,
yet
dares
be
not
be
seen
in
it
himself
,
but
acts
all
by
his
emissaries
;
the
Anti-baptists
are
his
Proctors
,
and
do
it
to
his
hand
,
the
Rantizer
and
the
Ranter
,
the
sprinkling
Priest
on
the
one
hand
,
the
sparkling
Prophet
on
the
other
,
between
these
two
he
does
,
or
rather
undoes
what
he
can
:
in
●●der
to
prevention
of
whose
design
,
I
shall
as
the
Lord
lends
leave
,
say
something
to
them
both
,
before
this
work
go
out
of
my
hands
,
though
it
hang
so
much
the
longer
in
them
.
Review
.
They
will
peradventure
wave
the
fury
of
some
of
these
blowes
by
denying
their
name
,
by
saying
they
do
not
rebaptize
,
but
baptize
those
,
that
were
not
baptized
before
,
whose
baptism
is
null
:
But
we
should
renounce
our
baptism
too
if
we
should
yield
them
that
plea
,
till
they
have
proved
it
null
by
better
Arguments
,
then
any
yet
ever
urged
by
them
,
they
shall
be
denyed
that
evasion
:
and
one
would
think
they
ought
to
be
sure
of
their
footing
,
and
not
walk
upon
slippery
ground
,
for
no
better
is
their
proof
,
where
the
fall
is
into
hell
.
If
thou
art
warned
,
thou
wilt
be
armed
against
them
,
they
will
never
encounter
,
where
they
find
this
preparation
,
if
thou
wilt
not
be
warned
,
we
have
delivered
our
own
soules
.
Re-Review
.
Having
spent
all
your
other
Ammunition
,
and
vented
your
verdict
to
the
bottom
,
you
here
once
for
all
discharge
your
great
Warning
piece
,
and
Roar
us
all
at
once
down
into
hell
,
what
else
mean
you
by
this
clause
,
where
the
fall
is
into
hell
?
is
the
error
on
which
hand
soever
it
lies
,
yours
or
ours
,
so
damnable
in
the
question
about
the
true
subject
,
and
the
true
form
and
administration
of
baptism
,
that
the
opposite
parties
to
the
truth
herein
must
needs
damn
without
more
adoe
?
I
trow
not
in
case
they
act
through
ignorance
altogether
invincible
in
the
very
integrity
of
their
hearts
:
but
if
the
truths
Antagonists
in
this
point
,
whether
it
be
you
or
we
,
either
see
and
see
not
,
or
may
see
and
will
not
,
or
can
see
and
dare
not
,
or
find
the
footing
and
ground
they
go
upon
to
be
unsure
,
and
slippery
,
the
proofs
they
practise
from
to
be
poor
,
pedling
,
and
paltry
,
as
God
knowes
yours
are
,
if
you
do
not
,
and
yet
for
fear
and
shame
of
men
,
find
it
not
,
then
the
fall
may
chance
to
prove
a
desperate
one
indeed
,
and
therefore
Sirs
see
ye
to
it
,
see
that
ye
see
to
it
,
for
ye
are
a
generation
that
in
these
daies
of
discovery
are
seen
more
into
then
you
are
aware
of
,
and
may
see
much
more
then
you
do
,
if
you
will
.
And
they
that
say
it
is
so
dangerous
to
be
out
in
the
question
disputed
,
that
the
error
,
on
which
side
soever
,
reaches
,
and
leads
them
that
follow
it
to
the
end
,
as
farre
as
hell
,
had
need
be
more
sure
of
their
hand
,
then
you
can
be
in
your
cause
,
from
the
most
serious
search
of
Scripture
,
that
they
are
in
the
right
,
and
if
they
find
that
they
are
out
to
return
in
time
.
Or
do
you
make
the
game
in
this
case
,
and
question
between
us
and
you
to
go
thus
,
viz.
That
if
it
chance
to
appear
hereafter
that
we
are
out
in
the
point
of
baptism
,
then
we
must
to
hell
without
remedy
,
but
if
the
error
prove
or
fall
out
to
be
on
your
side
,
it
shall
be
so
venial
,
and
tollerable
a
trangression
,
that
you
may
go
to
heaven
for
all
that
?
verily
one
would
think
it
were
to
run
thus
in
the
thoughts
of
you
,
Clergy
men
,
of
some
of
you
at
least
,
for
some
are
more
moderate
towards
us
and
our
tenet
then
other
some
,
and
some
of
you
at
sometimes
more
moderate
then
your selves
at
other
times
;
amongst
whom
bitter
Mr.
Baxter
is
one
who
though
he
be
far
more
immodest
in
his
discoursings
of
our
dipping
,
then
we
are
in
our
dispensings
of
it
to
any
(
in
which
respect
I
confesse
I
count
him
as
keen
to
the
full
as
he
confesses
himself
to
be
)
and
one
that
persues
the
controversie
which
more
crabbidness
then
it
calls
for
,
for
if
it
be
so
small
a
matter
as
he
makes
on
t
,
yet
however
he
is
so
modest
about
it
,
that
he
can
scarce
afford
the
Anabaptists
the
term
of
Heretiques
,
much
les●e
of
damnable
Heretiques
as
most
of
you
do
,
yea
,
he
speaks
so
diminutive●y
,
and
Apologetically
of
our
supposed
error
,
p.
9.10
.
(
but
that
(
to
go
round
again
)
he
is
as
hyperbollicall
,
and
egregious
in
accusing
it
,
page
12.13
.
where
he
loads
us
,
who
dissent
from
him
in
it
well
nigh
as
low
as
hell
)
viz.
That
this
controversie
considered
in
it self
is
of
lesse
moment
then
many
imagine
,
and
a
point
that
God
laies
not
so
great
a
stresse
on
as
many
do
.
Neverthelesse
some
of
you
are
●am
in
vestris
talpae
,
in
alienis
linces
,
so
eagle
eied
a
broad
,
and
bleared
eyed
at
home
,
that
if
your
infant-sprinkling
be
made
appear
to
be
the
error
(
as
more
then
one
of
you
that
persist
in
it
deny
it
not
to
be
)
O
how
it
s
excused
,
extenuated
,
exempted
from
so
much
as
guiltifying
,
much
more
from
damnifying
hell
deep
its
dispensers
?
Though
it
had
been
better
it
never
had
been
brought
in
,
and
that
baptisme
never
had
been
changed
,
yet
since
t
is
now
the
present
custome
,
and
authority
requires
it
,
there
s
not
so
much
evil
in
it
but
it
were
better
stand
,
then
the
Church
fall
a
contending
about
it
.
But
while
our
dipping
is
supposed
to
be
the
error
,
t
is
an
error
of
so
dangerous
concernment
,
that
finally
to
stand
in
it
,
is
to
fall
flatly
into
the
pit
of
hell
:
And
little
better
then
thus
it
is
(
for
ought
I
see
)
with
you
Ashford
disputants
,
if
we
compare
this
place
with
page
26.
of
your
pamphlet
;
yet
we
take
it
the
more
kindly
from
you
however
,
since
t
is
your
watch
word
to
us
,
whether
we
be
warned
from
baptizing
of
believers
by
it
yea
or
no
:
if
we
be
not
warned
,
you
say
true
you
have
deliuered
your
own
selves
,
yet
(
one
good
turn
for
another
)
I
warn
you
again
,
that
you
have
delivered
your selves
hitherto
more
against
the
truth
of
God
,
then
from
the
wrath
of
God
,
unlesse
you
warn
more
wisely
,
and
deliver
your selves
more
divinely
for
the
future
.
You
tell
us
peradventure
we
will
evade
the
fury
of
some
of
your
blowes
by
denying
our
name
,
you
may
well
say
the
fury
of
your
blowes
,
for
the
very
title
of
Anabaptists
is
a
bang
,
wherewith
in
your
wrath
,
and
fury
you
wound
many
honest
men
,
and
bast
them
till
they
stink
again
in
the
nostrils
of
their
neighbours
for
your
sakes
;
whereby
you
basify
,
and
prate
them
out
as
odious
ones
to
the
world
,
when
you
cannot
prove
them
erroneous
by
the
word
:
you
need
not
say
peradventure
,
nay
you
may
be
sure
on
t
,
that
wee
l
deny
though
not
our
own
name
,
yet
that
nick
name
Anabaptists
,
which
you
are
pleased
improperly
(
not
to
say
impiously
)
to
impose
upon
us
,
though
we
bear
with
your
illiterateness
in
so
doing
,
for
I
trust
we
shall
not
more
say
,
then
sufficiently
shew
,
that
we
do
not
Re-baptize
,
but
onely
baptize
those
which
never
were
baptized
before
,
and
whose
baptism
,
which
you
say
they
had
in
infancy
,
is
null
,
i.
e.
nothing
,
and
yet
not
nothing
,
but
a
new
thing
rather
,
another
baptism
,
another
thing
then
baptism
,
which
is
neither
the
baptism
of
Christ
,
nor
indeed
any
true
baptism
at
all
.
Let
us
both
pawn
our
baptismes
upon
it
,
ours
,
which
you
call
nothing
but
Anabaptism
,
yours
,
which
we
call
nothing
but
Rantism
:
if
we
do
not
make
it
good
that
your
baptism
is
no
baptism
,
at
least
not
that
,
which
Christ
instituted
,
then
we
shall
ingage
not
onely
to
yield
up
that
our
plea
,
but
to
renounce
our
Baptism
also
,
but
if
we
do
it
,
and
you
never
disprove
it
,
then
we
shall
expect
it
answerably
from
you
,
that
you
both
yield
up
that
your
plea
,
and
renounce
your
Rantism
also
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
ANTI-RANTISM
,
OR
CHRIST'NDOM
VNCHRISTN'D
,
IN
An
Appendix
added
about
sprinkling
wherein
the
shallownesse
of
that
dispensation
is
shewed
to
be
such
,
that
it
can
neither
properly
,
nor
possibly
without
perverture
be
called
Baptism
.
HAving
razed
the
rotten
Basis
of
your
Babism
,
I
come
now
to
reckon
with
your
Rantism
,
and
to
examine
whether
our
manner
of
baptizing
,
which
is
by
dipping
,
or
yours
,
which
is
only
by
sprinkling
,
is
the
baptism
which
was
instituted
by
Christ
,
according
to
that
small
hint
you
give
me
,
which
is
no
other
then
a
bare
,
single
,
simple
denyal
of
your
baptism
to
be
null
;
for
no
lesse
then
that
is
the
next
fault
wherewith
we
charge
it
:
As
for
your selves
,
as
if
you
were
unwilling
to
have
it
sifted
,
as
I
verily
believe
,
and
have
sufficiently
experienced
that
you
are
,
you
slide
so
silently
by
this
question
,
which
is
as
requisite
to
be
discussed
,
and
duely
understood
as
the
other
,
that
howbeit
you
are
not
a
little
concerned
for
the
securing
of
your
baptism
,
to
back
it
in
this
particular
also
,
specially
since
you
confesse
that
you
must
give
it
up
,
if
our
plea
against
the
form
of
it
prove
valid
,
yet
you
afford
not
so
much
as
one
wea-bit
of
an
argument
,
whereby
to
disprove
our
form
of
baptizing
,
nor
yet
to
prove
the
truth
of
your
own
,
save
only
your
homely
reply
to
our
plea
,
viz.
we
should
renounce
our
baptism
too
if
we
should
yield
them
that
plea
:
which
words
of
yours
in
a
Sillogistical
form
run
thus
,
viz.
If
we
yield
them
their
plea
we
must
renounce
our
baptism
.
But
we
are
resolved
we
will
not
renounce
our
baptism
.
Ergo
we
will
not
yield
them
their
plea.
Thus
you
are
resolved
to
hold
the
conclusion
:
neverthelesse
such
shamefull
tergiversation
,
and
utter
loathness
to
put
your selves
upon
tryal
by
the
word
I
have
ever
found
amongst
you
in
this
point
,
that
how
justly
Mr.
Baxter
complains
of
Mr.
Tombs
for
refusing
to
dispute
it
publiquely
p.
134.
I
know
not
,
but
I
am
sure
not
more
justly
then
I
have
occasion
to
cry
out
of
your
unworthy
waywardnesse
in
this
case
:
for
though
at
the
Disputation
at
Ashford
I
did
in
my
position
(
some
,
but
not
half
the
sum
of
which
you
set
down
in
your
Account
)
positively
declare
my
exception
against
two
things
in
that
,
which
you
call
your
baptism
,
viz.
-
First
the
false
subject
.
Secondly
the
false
manner
of
administration
,
together
with
my
earnest
desires
to
have
satisfaction
from
you
concerning
the
latter
also
,
as
in
respect
of
which
I
proclaimed
it
null
,
as
well
as
in
respect
of
the
former
,
yet
you
drilled
away
all
the
time
about
the
first
without
either
giving
out
a
warrant
then
,
or
granting
us
your
presence
another
day
,
wherein
to
give
your
warrant
for
the
second
.
In
like
manner
at
the
publike
dispute
,
which
was
at
Folstone
before
many
hundreds
of
people
,
where
there
was
one
,
if
not
more
,
of
my
opponents
at
Ashford
,
the
Opponents
part
being
put
upon
me
,
much
more
against
my
expecta●ion
then
desire
,
I
told
that
C●assis
of
Clergy
men
,
who
were
there
,
that
t
was
most
proper
to
direct
my
dispute
to
their
practise
,
which
sith
it
was
the
Rantizing
,
and
not
the
baptizing
of
infants
,
I
would
prove
that
their
sprinkling
of
infants
was
not
lawful
;
but
I
could
at
no
hand
be
permitted
to
proceed
in
such
a
way
,
or
to
come
neer
their
copy
hold
in
that
point
,
viz.
their
false
form
of
dispensing
,
though
I
promised
to
abide
a
whole
week
among
them
,
rather
than
they
should
not
have
discourse
enough
about
the
subject
;
at
last
I
obtained
with
much
adoe
a
division
of
the
question
into
two
,
viz.
-
1.
Whether
infants
were
the
true
subject
?
-
2.
Whether
sprinkling
were
the
true
manner
of
baptizing
?
And
a
solemn
Engagement
from
them
,
that
if
so
be
I
would
begin
upon
the
first
,
there
should
be
a
discourse
after
it
upon
the
other
.
But
as
I
forewarned
the
people
,
and
that
before
these
mens
own
faces
,
that
it
would
be
at
first
,
viz.
that
they
would
evade
all
controversie
about
that
,
if
it
were
possible
,
even
so
it
fell
out
indeed
at
last
;
for
after
some
two
hours
,
or
little
more
,
though
it
were
well-nigh
a
winters
day
yet
to
night
,
it
was
on
their
parts
so
uncessantly
urged
,
that
the
disputation
might
cease
,
and
the
people
for
that
time
be
dismissed
,
that
the
divel
is
blind
if
he
did
not
see
that
day
,
that
those
who
sided
with
him
,
unseen
,
against
the
truth
,
did
judge
that
there
was
discourse
too
much
,
though
but
a
little
,
about
the
Subject
of
baptism
,
and
enough
,
though
none
at
all
,
about
the
form
.
But
I
let
passe
this
,
and
come
to
prove
the
point
now
in
hand
,
which
is
this
,
that
dipping
or
overwhelming
in
water
,
and
not
sprinkling
,
is
the
only
true
form
,
or
manner
wherein
baptism
is
to
be
dispensed
,
and
without
which
it
is
either
properly
no
baptism
,
or
at
least
none
of
that
baptism
which
is
required
in
the
word
and
may
be
owned
as
the
ordinance
of
Christ
.
This
is
most
plain
,
and
in
a
most
plain
way
I
desire
to
prove
it
:
and
first
from
the
signification
of
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
ever
used
in
the
originall
,
as
that
whereby
this
ordinance
is
expressed
,
and
whence
it
derives
that
denomination
of
baptism
,
the
proper
plain
English
of
which
is
to
overwhelm
,
or
cover
with
water
,
to
plunge
over
head
and
ears
,
to
put
under
the
water
,
to
dipp
,
douze
or
drown
in
the
water
.
:
and
it
is
the
derivative
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
tingo
,
quod
fit
immergendo
,
to
dipp
in
that
manner
,
as
they
do
that
dy
cloth
and
colours
,
which
is
by
that
total
submersion
of
things
in
the
liquor
,
as
all
men
know
they
do
that
dy
,
and
not
by
sprinkling
here
and
there
a
drop
of
water
on
them
.
Thus
I
say
the
word
baptize
signifies
,
and
not
to
sprinkle
;
and
therefore
that
I
may
rouze
all
those
people
into
a
remembrance
of
this
matter
,
whose
Priests
deceive
them
,
and
draw
them
to
dream
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
both
to
dipp
,
&
to
sprinkle
,
which
some
,
whether
it
be
of
that
ignorance
of
the
truth
that
cleaves
,
and
accrues
to
the
common
sort
of
Priests
,
through
their
taking
things
upon
trust
,
and
tradition
one
from
another
without
tryal
,
or
of
meer
malice
making
them
willfully
to
hide
the
truth
after
they
have
received
the
knowledge
of
it
,
I
know
not
,
God
knowes
,
but
some
I
say
stick
not
still
as
much
as
they
can
to
make
their
people
believe
it
;
But
to
awaken
such
to
some
attention
to
the
Heterodoxness
of
their
Priests
,
as
well
as
all
waies
to
the
Orthodoxness
of
them
,
I
here
summon
all
the
priests
in
Christendome
out
of
either
Stephanus
,
or
Scapula
,
the
two
Greek
Lexicons
that
are
in
so
great
request
,
and
of
such
ordinary
use
among
you
,
and
such
friends
to
your selves
,
as
you
may
see
by
the
bitter
invectives
of
both
of
them
against
us
as
Anabaptists
,
as
a
Diobolicall
sect
,
and
therefore
would
favour
your
cause
as
far
as
in
conscience
they
could
,
to
shew
the
contrary
to
what
I
here
have
said
,
viz.
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
eiher
doth
not
signify
a
totall
dipping
of
the
immedi●te
subject
that
is
denominated
baptized
,
or
dipped
by
it
,
or
that
it
ever
signified
such
a
thing
as
sprinkling
at
all
.
Yea
the
word
that
signifies
to
sprinkle
is
another
word
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
ever
used
in
Scripture
by
the
spirit
,
when
he
speaks
of
such
a
thing
as
sprinkling
:
yea
t
is
used
three
times
in
one
chapter
,
viz.
Heb.
9.13.19.21
.
and
is
all
along
englished
by
sprinkling
,
neither
is
there
any
one
place
of
Scripture
wherein
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendered
to
baptize
,
or
used
to
signify
baptizing
,
neither
is
there
one
Scripture
wherein
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
sprinkling
,
or
used
to
signify
such
a
thing
as
sprinkling
,
not
is
there
any
reason
why
it
should
be
so
rendred
,
specially
if
you
consider
Secondly
,
The
Non
Identity
,
and
deep
diversity
that
is
between
these
two
actions
,
viz.
Sprinkling
,
and
Baptizing
[
Anglicè
dipping
]
by
which
,
as
by
a
second
Argument
,
its
most
plain
that
sprinkling
is
not
only
not
the
baptism
of
Christ
,
but
in
truth
no
baptism
at
all
,
and
so
consequently
that
he
is
properly
no-Anabaptist
,
who
baptizeth
them
that
were
but
sprinkled
,
and
he
Ano-Baptist
that
doth
but
sprinkle
.
Rantist
.
Our
sprinkling
is
baptizing
as
well
as
your
dipping
,
and
these
two
are
one
say
you
what
you
will
.
Baptist.
I
tell
you
,
and
you
will
see
it
at
last
,
that
as
Christ
hath
but
one
water
baptism
,
and
as
he
hath
by
appointment
but
one
subject
for
that
one
baptism
,
and
not
two
kinds
of
subjects
,
as
you
dream
,
viz.
a
believer
only
,
and
not
both
a
believer
and
a
believers
seed
,
so
he
hath
but
one
true
way
,
and
essential
form
,
wherin
that
one
Baptism
is
to
be
dispensed
,
and
that
is
baptizing
[
Anglicè
dipping
]
and
not
two
waies
,
forms
or
dispensations
of
it
specifically
,
and
essentially
distinct
from
each
other
,
so
that
they
are
not
so
much
as
in
speciall
kind
the
same
but
sprinkling
and
baptizing
[
alias
dipping
]
are
truly
two
waies
,
two
forms
,
two
actions
,
two
kinds
of
actions
,
●o
really
different
in
their
essentials
,
so
specifically
diversified
in
their
nature
,
as
actions
,
that
even
homo
and
brutum
,
which
he
is
a
brute
that
will
say
are
all
one
and
the
same
,
do
not
differ
more
essentially
in
Praedicamento
Substantiae
then
sprinkling
and
baptizing
[
alias
dipping
]
do
differ
in
the
Praedicament
of
action
:
and
therefore
they
cannot
be
called
one
and
the
same
.
T
is
true
,
all
things
that
are
,
are
the
same
in
general
i.
e.
genere
remoto
,
for
Ens
dividitur
in
omnia
:
so
that
all
things
that
are
,
are
equally
denominated
entia
i.
e.
things
that
are
,
so
a
man
and
a
beast
in
genere
proximo
they
are
both
Animals
,
yet
are
they
not
so
all
one
as
that
the
one
may
be
universally
understood
by
the
naming
of
the
other
,
nor
the
one
denominated
by
the
other
,
so
as
to
say
a
man
is
a
beast
,
and
a
beast
is
a
man
,
they
are
one
in
genere
,
two
in
specie
;
and
the
like
may
be
said
of
dipping
and
sprinkling
,
which
are
two
dividing
members
of
one
and
the
same
general
(
as
Homo
and
Brutum
also
are
)
and
as
specifically
distinct
,
they
are
in
genere
remoto
both
actions
,
yea
they
are
in
genere
proximo
both
wettings
with
water
,
yet
are
they
not
one
kind
of
action
,
or
wetting
in
specie
nor
all
one
,
so
as
the
one
may
be
universally
used
,
and
done
instead
of
the
other
,
and
yet
the
business
be
as
well
done
,
or
both
done
,
and
yet
but
one
and
the
same
thing
done
,
but
one
and
the
same
word
of
command
obeyed
in
so
doing
;
nor
so
as
that
the
one
may
be
as
well
understood
as
the
other
,
when
ei●her
of
them
is
exprest
,
nor
so
as
to
be
denominated
properly
by
each
other
,
nor
so
as
that
the
one
is
the
other
;
but
all
actions
that
are
so
specifically
the
same
as
sprinkling
and
baptizing
[
aliàs
dipping
]
are
made
to
be
with
you
are
so
,
as
that
they
may
be
indifferently
,
promiscuously
,
universally
used
,
and
done
one
in
the
room
of
the
other
,
and
yet
no
other
then
the
self
same
thing
in
specie
is
done
still
,
as
much
as
if
we
had
used
or
performed
the
other
;
yea
so
as
they
may
be
properly
denominated
one
by
the
other
,
so
as
that
in
specie
one
is
the
other
,
so
as
that
in
speech
sense
and
signification
,
they
are
so
alike
,
that
it
matters
not
which
term
you
use
,
or
which
of
the
two
you
speak
by
,
for
the
sense
will
still
remain
the
same
,
and
stand
perfect
sound
and
entire
,
and
the
sentence
have
no
non-sence
at
all
in
it
notwithstand
:
e.
g.
smiting
and
striking
,
or
to
smite
and
strike
,
to
be
smitten
and
stricken
are
all
one
,
and
may
be
denominated
one
of
the
other
,
so
as
that
one
is
the
other
,
and
though
here
are
two
terms
,
yet
but
one
thing
is
exprest
thereby
,
and
the
sentence
you
place
them
in
may
be
without
non-sense
,
and
as
entirely
the
same
as
before
,
if
you
use
one
of
them
in
the
room
of
the
other
;
as
he
mas
stricken
,
or
he
was
smitten
are
the
same
in
sense
:
yea
universally
in
all
speech
where
you
may
use
the
word
smite
,
you
may
use
the
wo●d
strike
,
and
both
the
sense
and
matter
signified
thereby
will
still
be
the
same
:
But
now
so
it
is
not
between
sprinkling
and
baptizing
,
t
is
so
indeed
be●ween
baptizing
and
dipping
,
baptizing
and
overwhelming
with
water
,
baptizing
and
putting
under
water
,
baptizing
and
dousing
,
or
plunging
ore
head
,
these
are
all
one
they
all
denote
the
very
same
kind
of
action
,
the
very
same
kind
of
wetting
with
water
▪
and
though
here
be
a
difference
in
terms
,
yet
t
is
in
word
onely
not
in
deed
,
the
distinction
is
onely
nominall
,
not
real
,
not
specifical
,
not
essentially
formal
,
for
take
any
sentence
of
Scripture
that
hath
(
speaking
of
water
baptism
)
the
word
baptized
in
it
,
and
you
shall
find
any
of
the
other
terms
in
sence
coincident
with
it
,
and
consistent
properly
in
the
room
of
it
in
speech
and
signification
:
as
Mark.
3.5
,
t
is
said
of
the
people
they
were
baptized
of
Iohn
in
Iordan
confessing
their
sins
,
it
may
as
properly
be
said
they
were
overwhelmed
,
dipped
,
plunged
ore
head
,
put
under
water
by
Iohn
in
Iordan
,
but
t
is
scarce
propriety
of
speech
to
say
they
were
sp●inkled
of
Iohn
in
Iordan
.
Rantist
.
No
?
do
we
not
in
common
loquution
say
the
same
,
while
we
say
sprinkled
in
a
font
,
or
in
a
Bason
?
Baptist.
I
confess
in
common
loquution
we
speak
so
(
as
brevitatis
gratiâ
we
do
improperly
many
times
in
other
cases
)
yet
is
it
scarce
so
proper
,
as
to
say
sprinkled
with
water
out
of
a
font
or
bason
:
but
however
Mark
1.7
.
t
is
said
of
Christ
that
he
was
baptized
of
Iohn
[
a
](A39566-e138600-b)
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
into
Iordan
,
now
I
am
sure
you
may
say
sensibly
enough
he
was
dipped
,
plunged
of
Iohn
into
Iordan
,
but
it
cannot
be
said
without
most
palpable
non-sense
,
he
was
sprinkled
of
Iohn
into
Iordan
:
therefore
certainly
the
form
of
Christs
own
baptism
,
then
which
we
cannot
have
better
president
for
ours
,
was
dipping
(
as
ours
is
)
and
not
such
a
simple
sort
of
sprinkling
as
is
still
in
use
among
your selves
;
in
the
doing
of
which
you
do
not
onely
(
as
is
evident
by
the
premisses
)
another
thing
then
that
which
was
dispenst
to
Christ
,
and
enjoined
by
Christ
to
be
dispensed
,
but
indeed
,
as
toward
the
fulfilling
his
command
in
that
ordinance
,
you
do
plainly
nothing
at
all
that
you
shall
be
accepted
in
for
your
labour
,
for
in
vain
you
practise
another
thing
,
as
in
obedience
to
him
,
neglecting
what
he
hath
required
,
which
he
never
required
at
your
hands
:
and
such
is
that
sprinkling
,
which
by
custome
in
the
corruption
of
the
times
came
superstitiously
to
bear
the
name
of
baptizing
,
and
then
by
little
and
little
,
till
it
had
wholly
worn
it
out
of
the
world
,
to
be
practised
,
and
passe
for
currant
instead
out
,
and
this
I
will
give
you
some
account
of
too
,
sith
I
have
given
you
the
hint
out
,
for
in
Cyprians
time
people
being
overgrown
with
such
a
superstition
,
as
because
baptism
was
the
token
to
them
of
remission
of
their
sinnes
,
therefore
they
would
commonly
after
conversion
delay
their
submission
to
that
dispensation
till
toward
their
latter
end
,
as
neer
as
they
could
ghesse
it
approaching
on
them
,
that
they
might
thereby
have
evidence
of
remission
of
all
their
sinnes
at
once
,
fearing
,
if
they
should
be
baptized
before
,
least
they
should
sinne
again
,
and
so
spoil
all
the
comfort
they
received
by
baptism
,
(
so
far
were
persons
from
posting
(
as
they
do
now
a
daies
)
to
dispense
baptism
in
infancy
to
their
infants
,
that
they
at
years
did
too
much
delay
their
own
)
hereupon
it
came
to
passe
not
seldome
,
that
the
procrastinators
of
baptism
were
taken
with
sicknesse
on
a
sudden
,
and
confined
to
their
beds
unawares
,
before
they
could
be
baptized
,
in
which
case
not
knowing
how
to
be
baptized
in
that
manner
,
wherein
t
was
usually
dispensed
i.
e.
by
dipping
in
places
of
much
water
,
and
yet
unwilling
withall
to
dye
without
it
,
they
sent
to
Cyprian
,
who
was
the
oracle
of
his
time
,
to
be
resolved
,
whether
in
such
a
pressing
case
as
this
was
,
wherein
they
were
as
unwilling
to
die
without
Baptism
,
as
uncapable
to
be
baptized
as
they
should
be
,
it
might
not
as
well
serve
the
turn
,
and
be
counted
sufficient
baptism
to
have
a
little
water
applied
to
them
,
or
sprinkled
upon
them
in
their
beds
?
to
this
the
good
man
being
loath
to
leave
poor
sick
soules
upon
the
wrack
,
whom
he
saw
somewhat
affraid
to
die
unbaptized
,
returnes
his
opinion
to
this
purpose
viz.
that
in
this
case
,
wherein
without
manifest
hazzard
of
the
sick
persons
life
it
could
not
be
so
well
done
as
it
should
,
it
should
be
done
as
well
as
it
could
,
and
that
they
might
have
some
application
of
the
element
to
them
in
their
beds
,
which
if
they
died
at
that
time
should
passe
for
currant
,
and
be
counted
lawful
baptism
:
Neverthelesse
(
saith
he
himself
)
if
they
happen
to
be
restored
to
health
again
,
let
them
be
had
to
the
River
,
and
there
be
dipped
:
He
that
doubts
of
this
may
read
it
in
Cyprians
own
Epistle
to
〈◊〉
,
who
wrote
to
him
about
the
case
.
So
that
we
see
he
judged
it
fit
to
be
done
ore
again
,
to
be
done
better
,
to
be
done
indeed
if
they
lived
,
but
if
they
then
died
,
he
allowed
it
to
be
called
Baptism
(
though
it
was
none
)
in
favour
to
the
weak
,
rather
then
otherwise
.
And
here
now
comes
in
the
first
Rise
of
your
Rantism
,
and
no
small
occasion
I
believe
(
if
it
were
before
begun
)
of
the
growth
of
your
Babism
also
,
for
when
the
needle
was
once
so
clearly
entred
,
how
easily
would
the
thred
follow
after
?
when
it
had
once
past
through
the
mouth
of
a
man
so
reverend
,
and
respected
in
his
generation
(
as
Cyprian
was
)
that
it
was
baptism
enough
to
be
sprinkled
onely
in
such
a
case
,
how
easily
might
not
onely
every
tender
person
that
is
loath
to
dipp
the
foot
in
cold
water
,
but
even
every
person
also
,
that
will
do
no
more
then
needs
must
against
the
will
of
the
flesh
,
mistake
it
so
far
as
to
make
it
serve
the
turn
in
every
case
?
and
when
such
an
easie
kind
of
baptism
as
tha●
was
,
was
grown
into
use
,
that
could
be
no
more
dangerous
to
infants
then
to
men
,
how
willingly
would
all
persons
(
specially
those
of
that
gang
that
grew
apace
a
little
after
,
(
for
Cyprian
himself
,
and
66
Bishops
more
gave
ground
for
it
,
when
in
a
certain
councel
they
gave
this
ground
for
infant
baptism
viz.
because
,
so
farre
as
lies
in
us
,
no
soul
is
to
be
destroyed
)
who
held
baptism
in
such
necessity
as
to
say
it
saved
ex
opero
operatio
)
how
willingly
I
say
would
they
imbrace
such
an
easie
,
and
such
a
necessary
baptism
,
not
onely
for
themselves
,
but
for
their
infants
also
?
But
to
return
(
I
pray
pardon
this
digression
)
this
sprinkling
which
you
use
is
not
baptism
,
or
at
least
not
the
baptism
of
Christ
(
Cypriano
Iudice
)
let
Cyprian
judge
of
it
,
for
if
it
were
,
he
would
not
have
required
persons
to
be
baptized
after
it
,
in
case
conveniently
they
could
.
Rantist
.
Miscarriage
in
the
manner
of
baptism
doth
not
nullify
the
matter
it self
,
neither
doth
an
error
in
meer
circumstance
annihillate
the
substance
of
the
ordinance
,
so
but
that
its
baptism
,
and
stands
Christs
ordinance
still
.
Baptist.
True
miscarriage
in
the
meer
manner
of
doing
any
thing
doth
not
null
that
thing
,
if
that
very
thing
be
done
indeed
,
which
we
wot
of
,
though
error
in
bare
circumstance
(
and
such
it
seems
you
confesse
your
retained
Rantism
to
be
)
is
too
abominable
to
persist
in
,
but
miscarriage
in
the
matter
of
a
thing
,
and
such
grosse
miscarriage
as
makes
it
another
matter
,
or
thing
(
and
such
is
that
,
when
not
the
same
that
s
reckoned
on
,
but
another
thing
formally
,
specifically
,
essentially
distinct
from
it
,
is
done
instead
of
ir
)
then
that
s
another
matter
I
trow
,
is
it
not
?
And
such
as
this
,
is
your
miscarriage
in
the
matter
we
mean
i.
e.
your
Rantism
wherein
besides
your
foul
faultering
in
materia
circa
quam
i.
e.
the
petty
party
about
which
you
busie
your selves
in
that
dispensation
,
for
that
being
not
a
believer
discipled
by
your
teaching
(
as
the
subject
of
baptism
ought
to
be
according
to
Mat.
28.18.19
.
)
but
an
untaught
non-believing
infant
,
doth
clearly
null
it
,
in
case
you
did
baptize
,
from
the
name
of
the
ordinance
of
Christ
,
that
onely
being
his
ordinance
that
is
ordained
by
him
,
who
never
ordained
baptism
to
be
dispenst
to
other
,
then
such
as
are
disciples
so
made
by
mens
teachings
;
Besides
(
I
say
)
your
foul
faultering
in
the
subjects
,
you
dispense
to
,
t
is
another
thing
then
baptism
you
dispense
to
them
.
Rantist
.
What
then
dipping
belike
is
so
necessary
,
and
essential
in
baptism
,
that
baptism
is
no
baptism
if
it
be
done
in
another
form
,
or
if
it
be
done
by
sprinkling
.
Baptist.
No
not
so
,
for
baptism
is
baptism
stil
,
let
it
be
done
in
what
form
soever
,
neverthelesse
what
is
not
baptism
,
is
not
;
and
such
is
that
sprinkling
,
which
you
call
baptism
,
for
it
is
not
thing
you
call
it
;
for
if
it
were
baptizing
that
you
used
,
whether
it
were
thus
or
thus
,
it
mattered
not
,
because
that
thing
that
s
properly
stiled
baptism
is
still
dispensed
,
yea
though
your
subject
be
so
false
,
as
to
barre
it
,
even
then
,
from
bearing
the
name
of
the
baptism
of
Christ
yet
,
even
then
,
might
it
bear
the
name
of
baptism
,
but
sith
it
is
not
that
which
Christ
at
first
instituted
,
but
which
men
have
since
invented
in
stead
thereof
,
notwithstanding
its
being
done
of
old
among
the
Clergy
,
yet
is
it
no
other
then
an
old
nothing
.
Rantist
.
〈◊〉
practise
hath
born
the
name
of
baptism
before
you
were
born
,
among
wise
〈◊〉
then
your selves
for
ages
and
generations
together
,
and
must
it
now
be
dis
-
〈◊〉
,
and
digraded
from
that
title
it
hath
been
denominated
by
so
long
,
and
cease
to
bear
its
own
name
?
Baptist.
It
s
own
name
?
no
,
sprinkling
is
sprinkling
still
,
and
so
it
ever
will
be
,
where
it
s
used
,
but
it
must
cease
for
ever
from
bearing
the
name
of
baptism
,
because
baptism
it
never
was
:
if
your
administration
hath
indeed
the
form
of
baptism
then
baptism
it
is
,
but
then
it
can
be
called
spirinkling
no
more
,
but
if
it
have
the
form
of
sprinkling
then
sprinkling
it
is
,
and
can
be
called
baptism
no
more
,
for
these
two
,
though
the
materia
quâ
et
circa
quam
i.
e.
both
the
Element
which
you
use
,
and
the
subject
,
to
which
you
use
that
element
,
be
never
so
the
same
,
yet
are
two
such
specifically
and
formally
different
actions
and
dispensations
,
as
do
not
ponere
,
but
tollere
se
invicem
,
and
can
in
no
wise
meet
in
the
same
subject
at
the
same
time
,
so
as
that
by
the
dispensing
of
either
of
the
two
,
it
may
be
denominated
indifferently
(
I
mean
properly
)
by
either
,
for
he
that
is
baptized
cannot
be
said
thereby
to
be
sprinkled
,
and
likewise
he
that
is
but
sprinkled
cannot
be
said
there
upon
onely
to
be
baptized
,
for
these
two
actions
of
sprinkling
,
and
baptizing
,
having
two
different
formes
,
they
cannot
possibly
be
properly
called
the
same
.
Rantist
.
Then
it
seems
the
different
form
wherein
we
do
things
,
makes
the
thing
so
done
so
to
differ
,
that
they
may
not
admit
of
one
and
the
same
denomination
:
and
by
this
reason
,
sith
there
are
several
and
various
formes
,
wherein
you
dispence
your
dipping
to
persons
,
for
happily
you
dipp
them
sometimes
forward
,
somtimes
backward
,
sometimes
sidewaies
,
these
various
waies
of
dispensing
cannot
all
be
called
by
that
one
name
of
dipping
.
Baptist.
By
forms
I
mean
not
the
accidentall
but
the
essential
formes
of
things
,
which
whensoever
they
are
two
,
those
things
,
whose
forms
they
are
,
cannot
be
one
,
for
unius
rei
est
unica
tantum
forma
i.
e.
essentialis
,
of
one
thing
there
can
be
but
one
essentiaell
form
,
there
may
be
more
accidentall
,
for
the
essential
form
is
that
quae
dat
esse
rei
,
which
gives
every
thing
to
be
what
it
is
,
and
distinguishes
it
so
exactly
from
every
thing
else
,
that
its
uncapable
thereby
to
be
at
that
time
another
thing
,
and
another
thing
of
another
essential
form
uncapable
utterly
to
be
that
:
now
t
is
the
very
essential
form
,
wherein
sprinkling
and
baptizing
[
alias
dipping
]
do
differ
for
the
essential
form
of
that
action
of
baptizing
[
Anglicè
dipping
]
of
persons
is
the
putting
of
them
under
water
,
a
covering
them
with
water
,
or
plunging
them
over
head
in
water
,
but
the
essential
form
of
your
sprinkling
is
only
the
foisting
of
a
litle
water
upon
their
foreheads
,
for
it
is
not
so
much
as
a
total
sprinkling
you
use
neither
.
In
a
word
Baptizing
properly
is
the
application
of
the
whole
subject
to
the
whole
element
of
water
Collectim
,
here
or
there
gatherd
together
,
so
as
to
overwhelm
him
in
it
,
but
sprinkling
properly
is
quite
another
thing
,
viz.
the
application
of
a
little
water
,
or
some
liquid
element
to
the
subject
guttatim
,
i.
e
:
by
dropps
or
small
portions
only
,
so
that
these
two
,
viz.
your
sprinkling
and
true
baptism
are
no
more
one
thing
,
then
the
hurling
of
a
man
down
some
Praecipice
,
or
steep
place
upon
spikes
,
that
let
out
his
heart
blood
,
and
the
pricking
of
him
till
he
bleed
only
with
a
pin
,
which
in
general
are
both
a
shedding
of
blood
,
as
our
two
parrallels
are
both
a
wetting
with
water
,
but
in
special
not
the
killing
of
a
man
,
as
neither
are
the
other
both
baptizing
:
so
that
there
may
be
many
ways
and
meanes
of
doing
a
thing
,
and
the
thing
be
but
one
still
if
it
have
essentially
but
one
form
,
but
where
there
be
many
essential
forms
,
there
are
ever
as
many
several
things
as
those
are
.
A
man
may
ride
many
waies
,
viz.
East
,
West
,
&c.
many
manner
of
waies
,
viz.
backward
,
forward
,
apace
or
slowly
&c.
and
yet
all
this
is
riding
still
,
while
the
man
moves
to
and
fro
on
horse
back
,
because
the
very
formality
of
that
action
of
riding
consists
in
being
carried
by
another
,
but
while
he
moves
upon
his
own
Legges
up
and
down
,
you
cannot
at
that
time
denominate
him
riding
.
In
like
manner
a
man
may
be
baptized
[
Anglice
dipped
]
or
put
under
the
water
many
manner
of
waies
,
viz.
forward
,
backward
,
sideway
,
toward
the
right
hand
or
left
,
quickly
,
slowly
,
and
yet
all
this
while
he
is
baptized
,
if
put
under
,
because
the
essential
form
of
baptism
,
viz.
dipping
in
water
is
to
be
found
in
all
these
waies
;
but
if
he
have
two
or
three
drops
of
water
only
flerted
upon
his
face
,
he
is
no
more
truly
baptized
then
if
you
fillip
him
with
a
wet
finger
,
for
here
is
Differentia
essentialis
,
the
very
formallity
of
baptism
is
absent
.
If
accidentalls
onely
,
and
meer
accessaries
be
wanting
unto
baptism
,
specially
such
superfluities
as
were
in
use
about
the
Popish
Rantism
,
as
Chris●
,
salt
,
spittle
,
crossing
,
Gossips
,
Fonts
,
Basons
,
Cakes
,
and
Wine
,
and
other
silly
solemnities
,
there
may
be
good
baptism
without
these
,
but
abstract
the
absolutely
necessaries
,
i.
e.
two
things
,
or
but
either
of
them
,
which
yet
are
both
wanting
among
you
,
and
as
blind
as
the
Priest-hood
is
now
,
yet
my
life
for
his
he
shall
behold
it
once
,
and
own
it
too
,
that
his
businesse
is
not
only
not
the
baptism
of
Christ
,
but
truly
not
any
baptism
at
all
.
These
two
are
first
the
true
Subject
,
to
whom
Christ
appointed
baptism
to
be
dispensed
,
which
who
it
is
,
and
who
it
is
not
(
and
how
it
is
but
one
,
for
there
is
but
one
baptism
,
and
not
two
)
viz.
believing
Abrahams
spiritual
seed
,
and
not
a
believing
,
nor
unbelieving
Gentiles
fleshly
seed
,
i.
e.
all
that
quoad
nos
believe
as
Abraham
did
,
and
not
all
that
ever
shall
to
all
generations
,
for
such
are
the
seed
as
well
as
the
immediate
,
descend
naturally
from
the
loines
of
such
as
do
believe
with
Abraham
,
I
have
abundantly
shewed
above
,
nor
is
it
my
businesse
here
.
Secondly
,
the
true
form
in
which
Christ
appointed
baptism
to
be
dispensed
to
believers
discipled
by
us
,
which
what
it
is
you
cannot
be
so
ignorant
as
your
practise
proclaimes
you
to
be
,
for
I
dare
say
it
is
not
rantism
,
and
you
dare
not
deny
,
but
that
it
is
baptism
:
Both
these
are
universally
wanting
,
as
I
have
proved
,
to
your
practise
,
yet
if
but
either
only
were
wanting
it
were
null
enough
:
For
First
,
it
is
most
certain
that
a
mistake
in
the
subject
,
to
whom
any
thing
is
appointed
to
be
done
,
doth
so
nullify
that
thing
so
appointed
,
that
it
can
neither
be
said
to
be
done
as
t
was
apponted
,
no
nor
yet
that
the
thing
appointed
is
done
at
all
,
e.
g.
The
Parliament
commanded
men
to
take
,
or
in
case
of
their
resistance
to
slay
those
Rebells
that
were
routed
at
Worcester
,
but
should
he
have
been
taken
by
them
as
obeying
their
command
,
that
should
in
persuance
thereof
have
beaten
and
killed
other
men
,
who
were
never
there
,
nor
at
all
ingaged
in
the
Kings
cause
?
they
ordered
a
thousand
pound
to
him
that
should
bring
in
Charles
Stewart
,
should
he
have
been
rewarded
as
a
doer
of
their
will
in
that
work
that
should
have
brought
in
another
man
in
his
stead
?
Christ
hath
ordained
,
and
so
consequently
t
is
his
ordinance
that
persons
shal
be
first
taught
by
us
and
then
baptized
,
is
it
therefore
his
ordinance
to
baptize
them
who
were
never
taught
?
the
Papists
have
a
trick
to
baptize
(
as
they
call
it
,
for
they
do
but
rantize
as
you
do
)
bells
as
well
as
babes
,
but
if
they
did
truly
baptize
their
bells
,
were
it
the
ordinance
of
Christ
?
you
say
no
;
because
bells
are
a
wrong
subject
,
which
Christ
never
appointed
baptism
to
be
dispensed
to
:
the
very
same
say
we
of
your
babies
:
a
mistake
therefore
in
the
subject
makes
a
nullity
in
the
service
,
i.
e.
denies
it
to
be
any
ordinance
of
Christ
at
all
.
Secondly
,
t
is
most
certain
that
mistake
in
the
matter
ordained
,
so
as
to
make
another
matter
of
it
,
or
do
distinctly
some
other
thing
instead
of
it
,
makes
all
that
is
done
of
no
effect
:
Quod
fieri
non
debuit
factum
valet
holds
onely
where
the
errour
is
in
accidentals
,
and
meerly
circumstantialls
,
and
not
in
the
very
substance
of
the
thing
it self
:
if
men
do
one
thing
on
their
own
heads
instead
of
another
that
God
bidds
,
they
may
have
pardon
in
case
they
crie
him
mercy
,
but
very
little
thank
from
him
for
their
paines
:
neither
is
he
accounred
,
much
lesse
accepted
as
doing
the
ordinance
of
God
,
that
doth
not
so
much
rhe
same
things
that
he
ordained
otherwise
,
but
other
things
then
he
hath
ordained
:
when
the
Parliament
ordained
,
and
gave
commission
to
have
Canterburies
head
cut
off
,
those
Synodians
,
who
also
themselves
waited
to
have
his
kingdome
,
would
hardly
have
counted
that
ordinance
performed
had
the
Trustees
cut
off
his
little
finger
only
,
and
let
him
go
.
Nor
would
the
law
little
lesse
then
hang
that
executioner
,
that
having
strict
charge
to
hang
one
man
,
lets
him
escape
,
and
in
satisfaction
falls
a
whipping
of
an
other
:
the
case
is
yours
,
who
being
commanded
to
teach
persons
,
and
then
baptize
them
,
and
to
keep
the
commands
of
Christ
without
spot
till
his
appearing
,
do
in
his
absence
let
go
the
making
and
baptizing
disciples
,
and
in
place
thereof
only
rantize
and
rantize
only
little
infants
too
:
in
doing
which
,
sith
ye
do
not
the
thing
Christ
appoints
,
ye
had
as
good
do
nothing
.
A
certain
man
had
two
sonnes
,
and
he
said
to
them
both
,
go
work
to
day
in
my
vineyard
,
one
said
flatly
he
would
not
,
but
afterwards
repented
him
and
went
,
the
other
said
he
would
,
yet
did
not
,
but
found
himself
work
of
his
own
to
do
:
the
first
did
the
will
of
his
father
;
so
I
say
that
the
Rebellious
Ranter
repenting
and
being
baptized
,
for
else
indeed
heu
quam
procul
?
how
farre
is
he
from
it
as
now
he
stands
,
whilst
he
saies
plainly
he
will
have
no
baptism
?
shall
enter
into
the
kingdome
of
God
,
before
the
responding
Rantizer
resolving
wilfully
to
persevere
in
his
error
,
under
a
pretence
of
willingnesse
to
obey
the
truth
,
and
refusing
to
return
,
when
he
is
convinced
of
it
.
Rantist
.
But
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
you
so
much
stand
upon
,
signifies
though
not
to
sprinkle
;
yet
not
onely
to
dip
and
overwhelm
in
water
,
but
also
to
wash
,
and
so
t
is
rendred
in
the
Lexicons
,
where
Lavo
,
abluo
,
are
set
down
as
at
least
the
remote
signification
of
it
,
and
therefore
though
sprinkling
be
not
dipping
,
yet
t
is
a
kind
of
washing
,
or
wetting
,
and
so
may
be
called
baptizing
,
as
well
as
that
,
and
in
aliquo
sensu
in
some
sense
t
is
one
and
the
same
with
that
,
for
quae
conveniunt
in
aliquo
tertio
sunt
idem
,
dipping
and
sprinkling
meet
both
in
the
word
washing
,
whch
is
a
secondary
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
may
well
enough
both
be
stiled
baptizing
.
Baptist.
No
such
matter
Sirs
,
no
not
by
any
means
in
the
world
.
For
First
your
Rule
of
two
things
being
the
same
that
agree
in
a
third
,
holds
first
onely
and
properly
quoad
mensuram
in
matter
of
measure
,
as
two
pieces
of
cloth
that
square
every
way
both
with
one
ell
are
the
same
i.
e.
in
length
,
breadth
,
&c.
not
necessarily
any
way
else
.
Secondly
;
quoad
rem
it
holds
in
the
things
themselves
in
some
case
and
sense
,
i.
e.
if
the
●ight
respect
be
had
to
that
same
third
thing
,
in
which
they
agree
;
which
third
is
no
other
then
that
which
stands
the
genus
,
in
reference
to
them
both
,
as
Homo
et
Brutum
agree
both
in
the
general
name
of
Animal
,
but
this
se●●es
not
your
turn
here
at
all
,
where
you
are
to
prove
sprinkling
and
baptizing
[
alias
dipping
]
to
be
all
one
,
not
in
general
,
for
so
many
things
may
meet
in
one
,
that
are
as
different
as
things
can
be
,
for
omnia
corpora
sunt
substantia
,
yea
all
things
are
one
,
for
omnia
sunt
entia
,
but
in
special
,
so
that
the
one
is
in
specie
the
same
with
the
other
,
but
this
cannot
be
said
of
dipping
and
sprinkling
,
for
though
they
are
both
wettings
with
water
,
yet
are
they
not
both
baptizings
,
for
baptizing
is
not
the
genus
in
respect
to
them
i.
e.
the
generall
of
which
dipping
and
sprinkling
are
the
special
dividing
members
,
but
baptizing
it self
,
or
dipping
,
for
these
two
are
adequate
each
to
other
,
is
the
member
opposite
to
sprinkling
,
and
and
specifically
different
from
it
,
under
the
general
word
wetting
with
water
:
so
that
still
these
are
not
the
same
so
as
that
sprinkling
can
possibly
be
called
baptizing
.
Secondly
if
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
signifie
to
wash
any
other
way
then
by
dipping
,
yet
that
s
not
the
direct
,
immediate
,
primary
signification
of
it
,
for
that
is
to
dip
or
plung
,
as
you
see
in
the
Lexicon
,
but
at
the
best
it
is
but
indirectly
,
collaterally
,
by
the
by
,
improperly
and
remotely
that
it
so
signifies
;
and
I
ask
whether
when
we
try
any
matter
by
the
signification
of
the
word
,
as
t
is
in
the
original
,
we
shall
go
to
the
direct
,
original
,
prime
and
proper
,
or
to
the
the
occasional
,
remote
,
indirect
,
and
improper
signification
to
be
tried
by
?
your
practise
it
seems
is
built
onely
upon
the
indirect
,
improper
,
remote
acceptations
of
the
word
,
and
therefore
is
at
best
onely
an
uncouth
,
indirect
,
improper
,
and
farre
fetcht
practise
.
Thirdly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
washing
but
it
is
a
real
total
washing
onely
,
such
a
washing
as
is
by
dipping
plunging
,
and
swilling
the
subject
in
water
,
and
that
signification
is
yet
many
miles
off
from
sprinkling
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
Lavo
,
abluo
i.
e.
to
rinse
,
to
wash
away
,
to
clense
,
which
things
are
done
onely
,
or
at
least
most
effectually
immergendo
,
by
putting
things
in
water
,
and
swilling
them
therein
:
So
that
still
such
a
washing
as
baptism
is
,
sprinkling
is
not
,
and
so
you
are
never
the
nearer
for
all
this
.
Yea
Fourthly
,
neither
do
baptizing
and
sprinkling
meet
one
another
so
much
as
in
that
third
word
washing
,
so
that
they
may
be
both
properly
predicated
by
it
,
though
in
that
more
general
word
wetting
they
do
:
for
howbeit
baptism
is
truly
called
a
washing
Heb.
10.22
.
and
your
bodies
washed
in
pure
water
,
yet
ne
in
aliquo
sensu
can
sprinkling
be
truely
so
called
unlese
it
be
in
insano
sensu
alias
,
non-sensaliter
,
for
in
sano
sensu
it
cannot
:
yea
I
appeal
to
all
men
to
recollect
to
their
remembrance
,
whether
they
ever
saw
any
thing
truly
washt
in
the
way
of
sprinkling
,
especially
whether
ever
they
saw
any
one
wash
things
so
well
as
they
must
do
,
who
are
said
Lauare
,
abluere
,
to
rinse
,
to
clense
,
which
are
the
senses
,
in
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
to
wash
,
in
such
a
sleight
way
of
wetting
them
,
as
is
made
by
such
a
sprinkling
onely
as
you
use
?
Rantist
.
Baptist.
Yea
surely
Sirs
,
why
not
?
they
swilled
,
and
rinsed
,
and
clensed
,
and
totally
wetted
them
with
water
,
or
else
I
am
sure
they
could
never
be
said
properly
to
baptize
;
but
by
the
spirit
,
whoever
uses
that
word
when
he
speaks
of
sprinkling
,
they
would
certainly
be
said
to
Rantize
them
:
Besides
shew
me
any
that
use
to
wash
,
whether
it
be
hands
,
face
,
dishes
,
spoones
,
trenchers
,
pots
,
cups
,
clothes
,
brazen
vessels
,
or
beds
either
,
when
they
are
by
any
ishue
defiled
,
and
I
le
venter
to
vent
this
verdict
on
such
that
they
are
but
sluts
,
and
slovens
if
they
do
but
sprinkle
them
.
Rantist
.
There
may
he
washings
though
,
and
dippings
too
,
but
what
needs
such
a
totall
dipping
as
you
use
?
what
command
can
you
have
in
all
the
Word
for
such
a
mad●●
manner
of
administration
,
that
surely
is
more
then
needs
:
a
man
may
love
his
house
well
enough
,
and
yet
not
ride
on
top
on
't
,
and
so
many
persons
like
the
way
of
dipping
,
and
washing
in
the
dispensation
,
we
now
talk
of
,
yea
and
practise
it
too
,
and
yet
judge
it
needlesse
to
run
persons
into
rivers
,
and
ponds
,
and
there
plunge
them
quite
over
head
and
ears
.
Baptist.
To
make
good
this
doctrine
of
totall
dipping
against
such
as
dippe
onely
secundum
partem
,
as
well
as
those
that
(
in
part
also
)
do
but
sprinkle
,
I
argue
as
followes
.
Secondly
,
from
the
practise
of
the
primitive
times
,
wherein
it
is
most
evident
they
were
totally
baptized
,
or
dipped
,
and
that
they
were
so
appears
plainly
.
First
,
by
the
Scripture
formes
of
speech
,
and
expressions
used
about
that
matter
,
which
import
and
betoken
no
lesse
,
viz.
1.
if
there
were
no
other
evidence
the
very
denomination
it self
of
baptized●hat
●hat
is
given
shewes
it
,
which
in
propriety
of
speech
,
and
according
to
the
prime
and
native
signification
of
the
word
is
as
much
as
totally
dipped
,
or
wholly
overwhelmed
,
and
covered
with
water
,
put
under
water
,
which
they
could
not
possibly
in
common
sense
,
and
reason
be
said
properly
to
be
,
if
they
were
but
a
little
wet
about
the
eye-browes
only
,
as
those
are
to
whom
you
dispense
,
handling
them
as
if
you
were
affraid
too
much
to
wet
them
:
surely
it
would
not
have
been
said
baptized
▪
much
lesse
baptized
in
Iordan
,
least
of
all
baptized
into
Iordan
,
(
as
t
was
said
of
people
had
they
not
been
immersi
,
submersi
,
for
so
baptized
is
,
i.
e.
put
into
,
put
wholly
under
the
water
by
Iohn
.
Rantist
.
But
if
you
stand
so
much
on
the
signification
of
the
word
,
why
do
you
not
drown
persons
when
you
baptize
them
?
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
drown
,
as
well
as
douz●
or
dip
.
Baptist.
This
interposition
is
so
weak
and
silly
,
that
some
may
suppose
I
frame
such
a
simple
businesse
as
this
my self
,
on
purpose
to
render
the
Rantists
the
more
ridiculous
;
but
I
professe
,
as
ridiculous
as
it
is
,
it
was
once
put
to
me
by
a
Countrey
Clergy
man
before
a
great
Auditory
of
people
,
and
was
as
well
laught
at
by
them
.
To
which
I
answer
(
if
a
little
more
yet
much
what
)
to
the
same
tune
as
I
then
did
,
viz.
besides
the
signication
of
the
word
,
which
justifies
our
practise
of
putting
under
water
,
we
have
president
,
not
only
for
that
,
but
also
for
the
bringing
persons
up
alive
again
,
not
only
for
burying
them
in
baptism
,
but
for
the
raising
them
again
therein
before
their
bodies
a●e
dead
▪
neither
have
we
any
president
that
they
of
old
did
use
to
drown
them
,
and
thereupon
we
let
it
alone
;
yea
Sirs
we
leave
that
Diabolicall
dispensation
of
Drowning
the
disciples
of
Christ
to
the
Churches
,
of
whom
Dr.
Featley
boasts
,
who
at
the
Rates
,
whereby
you
reckon
us
to
be
Anabaptists
are
An-Anabaptists
,
whilest
they
ordered
as
he
saies
p.
68.
That
such
as
prophaned
their
first
baptism
by
a
second
dipping
,
should
rue
it
by
a
third
immersion
:
as
namely
at
Zeurick
where
after
many
disputations
between
Zwinglius
,
and
the
Anabaptists
the
Senate
made
an
act
,
that
if
any
presumed
to
rebaptize
those
that
were
baptised
before
,
they
should
be
drowned
;
and
at
Vienna
,
where
many
Anabaptists
(
so
you
call
Christs
true
disciples
)
were
so
tyed
together
in
chaines
,
that
one
drew
the
other
after
him
into
the
river
,
where
they
were
all
suffocated
:
This
president
we
leave
to
those
Ministers
,
and
their
Churches
,
that
list
to
prosecute
according
to
it
,
as
Dr.
Featley
,
and
not
he
only
,
whose
patience
was
Praelatical
,
but
even
Presbyteriall
Mr.
Baxter
also
seem
to
do
,
whilest
they
incense
the
Magistrate
against
us
what
in
them
lies
,
meerly
for
baptizing
believers
totally
according
to
Christs
will
,
as
if
we
were
even
therefore
only
the
veriest
vipers
unde●
heaven
,
and
charge
us
downrightly
(
for
so
Mr.
Baxter
doth
)
p.
134.
as
wilful
murderers
,
which
in
conscience
can
call
for
no
lesse
then
cutting
off
by
the
civil
sword
,
which
rash
charge
of
us
the
Lord
never
charge
him
with
if
it
be
his
will
to
condemnation
,
but
only
to
conviction
;
that
he
may
see
and
confesse
with
confusion
of
face
to
his
consolation
,
that
he
hath
wronged
a
people
precious
to
God
,
and
more
privy
to
his
will
in
many
things
then
himself
.
But
if
he
or
any
still
list
to
be
contentious
for
such
a
baptizing
of
disciples
as
that
was
viz.
a
drowning
of
them
in
the
deep
waters
of
affliction
,
and
overwhelming
of
them
in
the
proud
billowes
of
persecution
,
the
baptism
wherewith
Christ
himself
was
and
every
disciple
of
his
must
be
baptized
,
let
that
be
the
custome
of
them
and
their
Churches
to
baptize
the
Saints
so
if
they
will
,
But
I
assure
you
we
have
no
such
custome
,
nor
the
Churches
of
God
.
Rantist
.
Now
you
talk
of
dipping
and
drowning
and
baptizing
by
afflictions
,
you
put
me
in
mind
of
one
thing
which
seems
to
me
to
make
against
you
in
this
,
for
the
very
sufferings
of
the
Saints
with
Christ
(
as
you
hint
above
)
are
stiled
a
baptism
,
and
therefore
sure
the
word
baptism
may
be
used
to
expresse
a
smaller
matter
,
then
that
totall
dipping
and
drowning
,
which
it
signifies
somtimes
,
for
the
Saints
,
though
they
have
many
sorrowes
,
yet
are
they
not
totally
drowned
,
nor
sunk
under
them
,
for
Christ
both
bears
them
up
,
and
brings
them
out
,
if
he
should
contend
for
ever
their
spirits
would
faile
before
him
,
and
those
souls
that
he
hath
made
;
and
yet
these
are
said
to
be
baptized
:
and
also
they
are
said
to
be
baptized
with
the
spirit
,
when
yet
it
s
but
powred
upon
them
.
Baptist.
Totally
drowned
?
no
:
who
doub●s
of
that
?
neither
do
we
totally
drown
them
we
dip
,
but
bear
them
up
,
and
bring
them
out
,
and
save
them
from
dying
,
as
else
they
would
do
,
under
the
water
,
if
they
should
ly
there
after
a
while
,
and
this
we
do
in
token
and
resemblance
of
that
salvation
,
which
Christ
shews
to
his
Saints
,
both
under
and
after
some
small
sufferings
for
him
.
Neverthelesse
the
Saints
sufferings
are
not
so
smal
,
but
that
they
are
oft
times
totally
drenched
therby
,
and
overwhelmed
(
as
he
that
is
baptized
in
water
)
with
tribulation
,
temptation
,
scorn
,
ignominy
,
and
covered
therewith
as
with
a
Cloud
:
as
we
see
the
Saints
complaints
in
this
case
Psal.
55.5
.
horror
hath
overwhelmed
me
Psal.
61.2
.
my
heart
is
overwhelmed
Psal.
77.5
.
I
am
troubled
,
my
spirit
is
overwhelmd
Psal.
102
1.
intituled
a
prayer
of
the
afflicted
,
when
he
is
overwhelmed
,
or
covered
is
the
title
of
the
Psalm
,
and
this
is
with
the
waters
of
affliction
,
Psal.
124.4
.
so
142
.
3.-143.4.-so
see
Psa.
69.2.16
.
where
there
is
complaints
of
sinking
as
it
were
over
head
and
ears
,
in
deep
mi●e
,
and
in
deep
waters
,
where
the
flouds
overflow
,
and
prayer
for
deliverance
from
those
swallowings
up
by
them
,
in
token
among
other
things
of
which
continual
dying
in
the
world
,
as
well
as
to
it
,
and
universal
passing
under
the
waters
of
affliction
,
and
overwhelming
therewith
here
in
this
life
,
we
do
baptize
,
i.
e.
sink
persons
over
head
and
ears
,
as
well
as
raise
them
again
alive
,
in
token
of
their
resurrection
from
all
troubles
at
the
last
daie
:
therefore
o
how
much
of
that
precious
signification
,
and
representation
,
that
is
in
true
baptism
is
lost
in
your
sprinkling
,
and
dribling
dipping
the
face
only
,
which
some
use
?
In
respect
also
of
which
plungings
and
overwhelmings
with
sufferings
their
sufferings
are
Metaphorically
stiled
a
baptism
Mat.
20.22
.
which
Metaphor
is
very
familiar
in
Scripture
,
which
compares
the
calamities
,
and
miseries
the
Saints
suffer
in
this
mortal
life
gurgitibus
aquarum
,
quibus
veluti
morguntur
,
to
overflowing
streames
of
water
,
wherein
they
are
almost
drownd
,
and
therefore
said
to
be
baptized
.
As
for
the
baptism
with
the
spirit
,
he
that
shall
say
it
is
not
such
a
powring
out
,
as
seasons
the
whole
man
soul
and
body
,
and
every
faculty
of
one
and
member
of
the
other
(
which
if
it
be
,
it
may
well
be
called
a
baptism
)
where
in
part
at
least
all
parts
are
purged
,
but
of
spiritualizing
of
some
parts
of
the
man
onely
,
suppose
his
face
and
head
,
not
his
heart
hands
and
feet
also
,
but
leaving
other
parts
of
him
carnal
and
unsanctified
,
is
not
yet
so
well
seasoned
as
he
should
be
with
understanding
in
the
Grace
of
the
Gospel
.
All
this
therefore
speaks
plainly
to
our
purpose
,
and
so
it
is
evident
still
that
the
primitive
Saints
were
totally
dipped
,
by
the
bare
denomination
of
baptized
,
which
in
that
particular
is
spoken
of
them
.
Secondly
it
appears
yet
much
more
plainly
by
the
subject
so
denominated
in
Scripture
,
and
said
to
be
baptized
,
which
is
their
whole
persons
,
for
t
is
said
they
were
baptized
,
i.
e.
men
and
women
,
and
not
their
faces
or
their
hands
,
or
their
feet
onely
;
for
if
any
member
onely
had
been
baptized
,
it
could
not
be
said
properly
but
onely
figuratively
and
improperly
(
and
we
are
to
take
things
in
the
most
proper
sense
they
will
well
bear
)
that
men
and
women
were
baptized
,
or
that
their
bodies
were
washed
with
water
,
as
in
baptism
they
are
said
to
be
Heb.
10.22
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
a
denomination
is
made
of
any
whole
subject
to
be
so
or
so
,
that
is
not
wholly
and
totally
so
,
that
denomination
is
commonly
made
saltem
ex
majori
,
from
the
Major
part
of
the
subjects
being
so
at
least
,
and
then
too
it
is
but
by
the
figure
Synechdoche
,
whereby
we
must
understand
that
by
that
whole
some
part
onely
is
meant
,
but
a
denomination
of
a
subject
Ex
minori
parte
,
onely
from
some
small
part
thereof
being
so
,
is
a
thing
seldome
or
never
used
,
and
scarce
cleared
alwayes
from
absurdity
,
when
it
is
by
Synechdoche
it self
:
for
he
that
should
denominate
his
horse
white
,
and
commonly
call
and
distinguish
him
from
all
his
other
horses
,
by
the
name
of
his
white
horse
,
onely
from
a
starre
he
hath
in
his
forehead
,
when
all
the
rest
of
his
body
is
black
,
would
be
counted
as
bruitish
as
the
horse
himself
,
specially
if
he
should
conceive
himself
speaking
properly
enough
when
he
speaks
so
:
yet
little
otherwise
then
thus
do
you
speak
,
and
think
you
speak
properly
enough
too
,
whilst
you
commonly
call
them
i.
e
those
persons
,
baptized
,
that
never
had
more
then
a
little
,
baptism
I
cannot
call
it
neither
,
but
meer
Rantism
on
their
faces
,
from
which
though
we
are
foold
together
with
you
by
a
custome
of
speech
to
afford
persons
that
denomination
of
sprinkled
at
least
,
yet
to
say
the
truth
,
t
is
more
then
may
be
well
challenged
from
us
,
if
we
should
stand
upon
it
,
and
plead
for
propriety
to
the
utmost
,
or
for
denomination
but
ex
majori
,
which
reason
would
back
us
in
if
we
should
,
so
little
of
that
little
subject
i.
e.
the
infant
,
whose
face
onely
you
sprinkle
,
is
sprinkled
by
you
when
all
is
done
,
but
we
let
that
passe
:
Neverthelesse
,
know
this
that
totall
baptizing
is
the
onely
true
baptizing
,
and
a
subject
not
baptized
totally
may
not
be
said
to
be
baptized
properly
,
but
onely
figuratively
and
Synechdochecally
,
and
surely
the
spirit
speaks
not
all
along
by
Senechdoche
,
and
t
is
as
improper
almost
if
not
altogether
to
say
that
man
is
baptized
,
whose
fingers
,
face
,
hands
or
feet
onely
have
toucht
the
water
,
as
t
is
to
say
the
swan
is
black
,
because
his
feet
are
so
,
or
the
black-moor
white
,
because
his
teeth
are
so
:
expresse
not
dentes
et
pedes
,
and
then
Ethiops
albus
,
and
Cygnus
niger
are
two
monstrous
creatures
indeed
,
and
baptizatus
merè
rantizatus
is
no
other
,
then
rara
avis
in
terris
nigroque
simillima
Cygno
.
We
may
not
therefore
,
without
abuse
to
our selves
and
them
,
conceive
them
that
wrote
the
hystories
of
the
new
Testament
,
that
we
might
know
the
certainty
of
those
things
,
which
were
at
first
done
Luke
1.14
.
and
to
this
very
end
too
that
we
might
do
thereafter
,
to
speak
so
improperly
all
along
,
as
to
declare
and
denominate
those
to
us
to
be
baptized
i.
e.
in
true
English
washt
,
plunged
in
water
subm●rsi
dipt
under
water
,
who
if
it
were
then
as
you
say
,
or
at
least
,
as
you
do
now
,
were
onely
wetted
with
a
few
drops
,
or
if
dipt
,
whose
noses
,
foreheads
or
faces
onely
felt
the
water
:
the
wisdome
of
the
spirit
in
them
would
rather
have
used
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
he
ever
doth
,
when
he
would
have
us
conceive
no
more
then
sprinkling
,
as
Heb.
9.
or
else
some
more
moderate
phrase
suitable
to
such
a
petty
padling
as
face
dripping
is
,
had
that
been
the
onely
way
of
those
times
,
then
the
word
baptize
,
or
else
have
exprest
that
particular
,
or
member
of
the
body
,
which
onely
was
baptized
,
if
he
would
not
have
been
understood
as
speaking
of
the
whole
,
for
that
s
the
usuall
way
wherein
the
spirit
speaks
,
when
he
speaks
of
the
dipping
of
some
members
onely
,
as
Luke
16.24
.
when
he
speaks
of
the
dipping
of
a
member
onely
,
he
expresses
the
member
so
dipt
,
and
the
particuler
subject
so
denominated
,
he
saies
not
send
Lazarus
that
he
may
be
dipt
,
or
that
he
may
dip
himself
,
or
that
he
may
dip
his
body
in
water
,
but
that
he
may
dip
the
tip
of
his
finger
in
water
and
coole
my
tongue
,
so
Mat.
26.23
.
he
that
dippeth
his
hand
with
me
in
the
dish
;
he
denominates
not
the
man
dipt
from
the
dipping
of
so
smal
a
member
as
the
hand
,
or
face
,
or
feet
,
or
what
ever
member
of
the
body
it
was
that
you
imagine
was
then
baptized
;
for
that
wetting
of
the
face
onely
came
up
surely
in
Cyprians
daies
,
when
they
had
got
that
trick
of
ease
to
be
baptized
,
I
should
say
to
have
their
faces
,
the
onely
member
at
that
time
extant
,
besprinkled
in
their
beds
.
Rantist
.
But
Mark
7.4
.
Christ
speaks
thus
of
the
Pharisees
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
unlesse
they
be
baptized
they
eat
not
,
and
yet
by
that
baptism
is
meant
no
more
but
the
washing
of
their
hands
,
and
that
appears
plainly
in
the
very
verse
above
where
it
s
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
unlesse
they
wash
their
hands
,
and
then
immediately
after
thus
,
and
when
they
come
from
market
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
except
they
be
washed
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
their
hands
,
suitable
to
what
s
said
before
,
they
eat
not
,
yea
and
surely
he
would
have
exprest
so
much
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
that
t
was
exprest
so
just
before
under
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
was
needlesse
to
repeat
it
,
and
therefore
he
rather
leaves
it
to
be
understood
,
therefore
sometimes
you
see
Christ
denominates
men
baptized
,
or
washed
,
when
no
more
then
some
members
of
them
are
dipped
,
or
washed
.
Baptist.
That
by
the
baptism
or
washing
spoken
of
v.
4.
and
exprest
by
the
term
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
meant
no
other
then
the
washing
of
the
hands
of
the
Pharisees
I
freely
grant
,
and
also
that
the
3.
verse
so
clearly
proves
it
,
that
no
man
living
I
think
may
rationally
deny
it
:
nor
can
I
think
that
the
Pharisees
when
ever
they
came
from
market
were
plunged
ore
head
and
ears
before
they
sat
down
to
dinner
,
or
were
washed
or
baptized
any
further
then
manuum
tenus
,
onely
in
that
part
viz.
their
hands
,
but
I
beseech
you
be
you
as
ingenuous
in
acknowledging
what
you
must
also
necessarily
grant
,
and
what
you
have
in
a
manner
given
and
granted
also
viz.
that
the
force
and
sense
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
verse
before
is
carried
to
the
4
verse
,
so
that
it
must
be
understood
to
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
,
as
following
it
,
as
well
as
it
followes
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
it
be
exprest
onely
under
the
first
of
them
,
and
then
your
recourse
to
the
former
verse
for
the
finding
out
of
the
sense
of
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
makes
much
for
the
proof
of
what
I
say
viz.
that
Christ
does
not
usually
denominate
the
whole
man
to
be
dipt
,
or
baptized
,
when
yet
he
meanes
that
some
part
of
him
onely
is
baptized
or
washt
,
without
expressing
some
way
or
other
that
part
of
the
body
,
wherein
he
is
washt
,
and
according
to
which
onely
he
denominates
him
so
to
be
:
for
even
here
,
by
your
own
plea
(
and
t
is
the
truth
)
we
must
to
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
except
they
be
baptized
,
subaudire
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
understand
this
word
[
their
hands
]
which
as
you
say
,
so
I
say
also
would
undoubtedly
have
been
set
down
under
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
shew
that
to
be
the
plain
sense
and
meaning
out
viz.
washing
the
hands
,
but
that
it
was
so
newly
named
before
under
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
its
more
elegantly
understood
then
exprest
.
So
that
the
place
runs
as
smooth
for
us
as
we
would
have
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
subaudi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Pharisees
except
ever
and
anon
they
wash
or
be
washt
(
as
to
the
hands
at
least
(
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
first
future
of
the
middle
voice
,
and
is
read
either
actively
,
or
passively
,
but
rather
passively
)
they
eat
not
,
and
when
they
come
from
the
market
unlesse
they
be
washed
(
meaning
manuum
tenus
as
just
before
)
they
eat
not
.
Assuredly
,
therefore
Sirs
,
sith
the
Apostles
,
and
Evangelists
all
along
in
the
new
testament
tell
us
of
men
and
women
that
were
baptized
,
or
washt
by
dipping
into
the
water
,
without
varying
this
word
,
or
using
any
more
words
,
whereby
to
give
us
to
take
that
in
a
more
moderate
sense
then
for
total
dipping
,
and
all
this
too
without
any
expression
of
any
particular
parts
,
or
members
of
those
men
and
women
,
nor
any
more
particular
subject
of
that
baptism
then
the
whole
persons
,
the
bodies
of
those
men
and
women
,
they
meant
to
acquaint
us
thereby
,
that
those
men
and
women
were
totally
dipped
,
that
we
might
be
so
also
af●er
their
example
,
or
else
their
denominations
of
men
and
women
baptized
,
dipped
in
Iordan
so
often
,
so
onely
used
are
scare
fair
,
free
,
plain
,
and
proper
,
but
rather
(
contrary
to
what
Paul
professes
,
when
he
saies
we
use
all
plainnesse
of
speech
)
forced
,
improper
,
figurative
,
dark
,
and
delusive
,
which
farre
be
it
from
us
once
to
think
.
Thirdly
,
as
far
as
the
thing
well
can
,
or
at
least
need
to
appear
in
the
word
by
instance
,
and
example
it
appears
in
Mat.
3.16
.
Act.
8.38
.
by
the
baptism
of
Christ
,
and
the
Eunuch
that
the
form
and
manner
of
baptizing
was
then
,
and
is
now
to
be
by
a
total
dipping
of
the
party
.
Rantist
.
There
is
no
pooof
of
universals
by
particulars
;
besides
it
will
hardly
be
make
good
that
Christ
and
the
Eunuch
were
dipped
:
mark
and
peruse
what
Doctor
Featley
saies
to
this
,
and
some
other
passages
,
and
places
of
Scripture
p.
69.
This
saith
he
is
a
weak
and
childish
fallacy
,
for
ex
particulari
non
est
Syllogizati
,
no
man
in
his
right
wits
will
conclude
a
general
from
a
particular
,
viz.
some
men
that
were
baptized
went
into
the
River
,
theref●re
all
that
are
baptized
must
do
so
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
signifies
to
dip
,
Ergo
it
must
alwaies
signifie
so
,
besides
Act.
11.16
.
Iohn
1.26
.
the
Preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
not
in
but
with
(
as
the
words
immediately
fol●owing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
make
it
plain
)
notwithstanding
I
grant
(
saith
he
)
that
Christ
and
the
Eunuch
were
baptized
in
the
River
,
and
that
such
baptism
of
men
,
especially
in
the
hotter
Clymates
,
hath
been
,
is
and
may
lawfully
be
used
:
yet
there
s
no
proof
at
all
of
dipping
or
plunging
,
but
only
of
washing
in
the
River
,
but
the
question
is
whether
no
other
baptizing
is
lawful
,
or
whether
dipping
in
Rivers
be
so
necessary
to
baptism
,
that
none
are
accounted
baptized
,
but
those
,
who
are
dipt
after
such
a
manner
?
This
we
say
is
false
,
neither
do
any
of
the
texts
alledged
prove
it
,
it
is
true
dipping
is
a
kind
of
baptizing
,
but
all
baptizing
is
not
dipping
,
the
Apostles
were
baptized
with
fire
not
dipt
into
it
,
Tables
and
beds
were
baptized
,
i.
e.
washed
,
yet
not
dipped
,
Israel
baptized
with
the
cloud
not
dipped
into
it
,
Christ
and
Zebedees
children
baptized
with
blood
,
yet
neither
he
nor
they
dipt
into
it
.
All
this
he
writes
in
Answer
to
what
you
say
as
if
he
had
foreseen
it
by
way
of
preoccupation
,
and
one
thing
more
which
I
had
like
to
have
left
out
,
The
Fathers
called
Teares
a
Baptism
,
yet
there
is
no
dipping
in
that
Baptisme
.
Baptist.
These
are
Dr.
Featleys
feat
,
feigned
and
frivolous
interjections
indeed
,
in
Answer
to
Rs.
Argument
from
the
same
examples
,
to
all
which
I
reply
as
followes
.
First
,
from
particulars
universals
will
not
follow
is
a
rule
that
will
not
universally
follow
neither
,
but
in
some
particular
cases
only
,
For
first
out
of
its
particulars
collectim
consideratis
considered
all
together
the
knowledge
and
true
understanding
of
the
universall
doth
not
onely
consist
,
but
exist
also
,
i.
e.
appear
by
all
its
singulars
severally
observed
.
Secondly
,
Though
there
are
cases
,
wherein
one
or
some
few
singulars
singled
out
,
and
considered
Sig●ll●tim
apart
from
the
rest
,
do
not
prove
all
the
rest
universally
so
to
be
,
as
they
are
,
as
namely
when
that
one
,
or
these
few
particulars
are
extraordinarily
,
or
(
as
I
may
say
)
singularly
or
choicely
so
or
so
,
e.
g.
the
particular
cases
of
Iohn
the
Baptist
being
filled
so
timely
with
the
holy
spirit
,
and
of
Ieremiahs
being
seperated
(
for
so
the
spirit
meanes
by
that
word
sanctifyed
Ier.
1.5
.
)
from
the
womb
to
be
a
prophet
,
and
of
Paul●
being
seperated
from
the
womb
to
be
an
Apostle
,
Gal.
1.15
.
these
do
not
prove
(
as
you
sometimes
very
simply
,
falsly
and
fallaciously
infer
,
at
least
from
that
of
Iohn
)
that
therefore
infants
of
believers
at
least
are
in
general
filled
with
the
holy
spirit
,
and
ordinarily
sanctifyed
in
their
infancy
:
for
it
was
only
the
measure
of
Iohn
Baptists
gifts
(
say
you
my
Ashford
Antagonists
p.
16.
)
that
makes
his
Example
extraordinary
,
as
if
it
were
ordinarily
commonly
,
and
generally
so
,
that
believers
infants
are
filled
with
the
spirit
,
as
well
as
he
,
though
not
so
fully
as
he
was
:
but
these
are
childish
consequences
,
and
infantish
inferences
indeed
,
from
these
singulars
,
for
the
cases
were
singular
cases
,
and
notoriously
known
not
to
be
incident
to
all
.
Or
else
when
the
matters
in
such
particulars
,
from
which
we
would
argue
that
t
is
generally
or
universally
so
,
are
meerly
fortuito
,
accidentally
adventitious
,
not
necessary
per
se
,
de
essentia
,
&
naturà
thereunto
,
then
there
is
no
evincing
a
general
by
it
,
for
it
followes
not
that
because
one
man
,
or
a
few
men
are
blind
,
and
lame
or
maimed
,
or
sick
,
therefore
all
are
so
;
or
when
a
matter
is
meerly
indifferent
,
ad
placitum
,
and
not
ex
necessitate
praecepti
,
necessary
by
any
positive
command
of
the
same
thing
unto
all
,
as
well
as
some
,
then
t
is
silly
Syllogizing
from
some
to
all
,
as
to
say
some
men
,
who
were
weak
did
eat
herbs
,
therefore
all
the
disciples
did
,
and
we
all
must
eat
no
other
.
But
again
there
are
cases
,
wherein
it
followes
from
one
to
all
,
as
when
the
matter
spoken
of
that
one
doth
agree
to
it
,
per
se
,
and
quâ
tale
,
then
t
is
true
de
omni
also
,
as
one
man
quâ
homo
is
a
reasonable
creature
,
Ergo
all
men
are
so
;
there
are
cases
also
,
wherein
the
Example
of
what
particular
persons
then
did
do
prove
what
all
then
did
,
or
should
have
done
,
&
what
all
ejusdem
capacitatis
now
should
do
in
like
manner
;
as
namly
when
the
matter
done
by
those
particulars
is
necessary
&
no
other
then
what
by
duty
they
stood
bound
to
,
&
that
by
vertue
of
a
cleer
command
given
out
not
to
them
only
,
but
to
all
those
that
are
in
the
same
capacity
in
common
with
them
;
but
specially
when
those
particulars
are
recorded
for
our
instruction
,
and
to
be
patterns
and
examples
for
us
to
follow
,
then
all
ought
to
be
in
general
,
as
that
is
,
and
so
Paul
followed
Christ
,
and
others
ought
to
follow
him
&
be
as
he
was
:
and
of
this
sort
is
the
case
here
in
hand
,
and
the
examples
of
the
baptism
of
Christ
Jesus
and
the
Eunuch
,
from
which
we
shew
how
all
men
(
if
at
all
)
ought
of
right
to
be
baptized
:
for
though
your
Doctor
disciples
you
(
not
denying
in
the
mean
while
but
that
baptizing
in
Rivers
is
lawful
,
and
mark
that
I
pray
,
for
it
sets
our
baptizing
in
rivers
out
of
the
reach
of
all
your
exceptions
,
who
snarle
at
it
)
though
I
say
he
disciples
you
blindly
into
a
belief
,
that
there
is
another
baptism
lawful
besides
that
which
Christ
&
the
Eunuch
had
,
and
that
dipping
in
rivers
is
not
so
necessary
to
baptism
,
but
that
they
may
be
accounted
baptized
,
who
never
were
dipped
after
such
a
manner
,
yet
I
tell
you
,
through
whom
he
being
dead
yet
speaketh
,
that
if
by
Rivers
he
means
as
we
mean
viz.
any
places
where
there
is
so
much
water
as
will
well
serve
to
dipp
persons
(
and
so
he
must
mean
,
for
else
it
might
be
but
a
pond
for
ought
he
knew
,
where
the
Eunuch
was
dipped
,
for
it
is
called
but
a
certain
water
in
the
way
)
and
if
by
that
other
lawful
baptizing
,
then
that
which
is
received
in
Rivers
,
and
places
of
much
water
,
he
mean
no
other
then
rantizing
at
Fonts
,
or
as
you
have
now
contracted
the
businesse
at
Basons
,
where
there
is
water
enough
to
sprinkle
an
100.
but
not
half
water
enough
to
baptize
one
,
you
will
find
that
at
last
to
be
so
far
off
from
being
the
same
water
baptism
wherewith
Christ
and
the
Eunuch
were
baptized
,
that
it
doth
not
come
so
neer
it
as
it
would
do
,
if
it
were
(
as
the
Doctor
calls
it
)
another
baptism
,
sith
it
is
not
so
much
as
any
baptism
at
all
,
for
another
baptism
(
such
as
Paedo-baptism
would
be
if
men
did
use
it
)
would
be
some
kind
of
kin
to
the
baptism
of
Christ
,
they
both
meeting
at
least
in
the
name
of
baptism
,
yet
so
little
that
Christ
will
never
own
it
for
his
,
but
no
baptism
,
and
such
Paedo-rantism
is
,
is
not
so
much
as
nomine
tenus
in
the
bare
name
of
baptism
any
kin
to
Christ
,
but
that
you
falsly
father
it
on
him
as
his
.
So
that
in
truth
our
talk
with
you
about
another
kind
of
baptizing
then
that
of
Christ
,
and
the
Eunuch
will
be
but
impertinent
,
unlesse
,
you
practised
another
,
neverthelesse
for
discourse
sake
,
and
in
resolution
to
the
question
as
the
Doctor
states
it
in
reference
(
no
question
)
to
his
own
practise
,
viz.
whether
no
other
baptizing
then
that
which
Christ
and
the
Eunuch
had
is
lawful
?
which
is
as
much
as
to
say
,
whether
another
water
baptism
may
not
serve
the
turn
as
well
?
or
whether
Christ
hath
not
more
water
baptismes
then
one
?
I
answer
no
there
is
,
i.
e.
ought
to
be
but
one
baptism
Eph.
4.
but
one
water
baptisme
,
one
kind
of
baptisme
of
that
one
kind
,
that
must
be
the
meaning
,
for
else
there
s
more
i.
e.
more
kinds
of
baptisme
then
one
:
Hebr.
6.2
.
i.
e.
of
Water
,
Spirit
,
Sufferings
.
Supposing
therefore
your
Baby-rantism
to
be
that
other
baptism
(
where
note
that
himself
confesses
yours
,
for
that
sure
he
means
to
be
another
baptizing
then
that
Iohn
and
Philip
dispensed
)
supposing
it
I
say
to
be
that
other
baptism
he
pleads
the
lawfulnesse
of
,
yet
sith
Christ
ownes
but
one
,
even
that
alienation
were
enough
to
discard
it
as
unlawful
,
and
none
of
Christs
,
as
well
as
its
being
none
at
all
,
for
new
baptism
and
no
baptism
will
speed
both
alike
with
him
at
last
;
or
if
he
mean
onely
that
another
manner
of
baptizing
in
water
is
lawful
then
he
hath
no
enemy
of
us
in
that
point
(
save
that
we
still
shall
differ
about
the
subject
)
for
let
any
administrator
take
profest
believers
onely
,
and
baptize
them
,
i.
e.
overwhelm
them
in
water
,
and
let
him
do
it
where
he
will
,
yea
how
he
will
for
me
viz.
backwards
or
forwards
,
sidelong
or
headlong
,
so
he
do
it
,
and
they
be
not
naked
.
Rantist
.
But
still
me
thinks
the
main
things
the
Dr.
drives
at
remain
unresolved
,
for
he
tells
you
first
that
if
it
could
be
made
appear
that
Christ
and
the
Eunuch
went
into
the
water
,
and
were
totally
dipt
,
yet
thereby
it
appears
not
that
all
others
must
be
baptized
in
such
a
manner
.
Secondly
that
it
cannot
be
made
appear
,
that
either
of
them
were
dipt
or
plunged
,
but
onely
washt
in
the
River
.
Baptist.
No
?
did
I
not
shew
you
sufficiently
above
in
what
cases
particular
examples
do
prove
,
what
the
general
primitive
practise
was
,
and
may
be
argued
from
as
from
a
general
rule
of
what
ever
ought
to
be
viz.
when
that
,
or
those
particular
practises
are
enjoined
to
all
as
well
as
to
some
,
in
one
and
the
same
word
of
righteousnesse
,
but
specially
when
propounded
as
paterns
,
and
written
as
rules
for
our
instruction
,
and
such
are
both
these
baptismes
of
Christ
and
the
Eunuch
,
which
had
never
been
recorded
,
but
for
our
learning
and
for
examples
sake
unto
us
,
in
which
respect
,
though
he
needed
no
baptism
,
as
we
do
,
to
be
a
token
to
baptism
,
for
howbeit
it
was
partly
,
and
perhaps
primarily
,
to
fulfill
all
the
righteousnesse
of
his
own
law
,
as
well
as
of
Moses
Law
,
in
his
own
person
,
as
he
testifies
it
became
him
to
do
in
Mat.
3.
for
he
exacts
,
and
expects
no
more
obedience
to
himself
,
and
the
father
either
active
or
passive
from
us
,
then
he
acted
and
yielded
to
the
father
first
himself
,
yet
was
he
baptized
partly
also
to
the
same
end
,
in
order
to
which
he
did
all
things
else
,
that
he
either
did
or
endured
,
which
was
imitable
,
and
remaining
for
us
to
do
after
him
,
as
baptism
is
viz.
that
he
might
leave
us
,
who
are
so
often
charged
to
follow
him
,
an
example
that
we
should
follow
his
steps
Mat.
16.24
.
1
Pet.
2.21
.
Rantist
.
This
is
true
the
matter
of
his
baptism
is
imitable
by
us
,
and
we
are
to
be
baptized
as
well
as
he
,
nor
do
I
yet
see
reason
(
as
the
Ranter
seems
to
himself
to
do
)
why
Christ
himself
should
be
ingaged
to
baptism
,
or
the
Eunuch
either
,
and
our selves
exempted
from
it
:
but
whether
it
be
so
needfull
to
be
done
just
in
that
manner
as
you
would
make
it
to
be
,
I
see
no
ground
yet
to
believe
that
.
Baptist.
Can
you
be
baptized
in
a
better
manner
think
you
then
that
wherein
Iohn
baptized
Christ
,
and
Philip
the
Eunuch
?
me
thinks
you
should
not
derogate
so
much
from
the
wisdome
of
those
Primitive
Administrators
,
as
to
imagine
such
a
thing
,
and
if
you
cannot
are
you
not
half
wild
in
contending
for
a
worse
?
Or
Secondly
would
you
be
baptized
in
,
not
so
low
,
base
,
contemptible
,
ridiculous
tedious
a
way
to
the
flesh
as
they
,
but
in
a
more
honourable
,
more
moderate
,
more
easie
,
more
tollerable
,
more
world
winning
,
more
self
pleasing
,
more
flesh
favoring
a
manner
?
or
what
is
it
you
would
have
?
me
thinks
either
that
soure
service
of
going
down
into
a
River
,
or
pond
,
and
being
dipt
,
or
overwhelmed
in
water
there
,
which
served
our
Lord
Iesus
Christ
,
and
that
honourable
Eunuch
,
might
serve
you
,
or
else
that
easie
sweet
service
of
sprinkling
which
you
content
your selves
with
,
might
have
served
them
,
one
of
the
two
:
for
as
they
were
required
to
be
baptized
no
more
then
you
,
so
surely
in
no
more
unwelcome
a
way
of
baptism
then
your selves
;
and
they
would
not
have
so
farre
supererrogated
as
to
have
been
baptized
at
all
,
if
it
would
have
fulfilled
righteousnesse
in
that
point
to
have
been
sprinkled
onely
on
the
forehead
.
Nay
that
would
not
,
for
saies
Christ
when
he
came
to
Iohn
,
and
Iohn
at
first
refused
to
baptize
him
,
Thus
it
becometh
us
to
fulfill
righteousnesse
:
Thus
i.
e.
not
onely
in
this
matter
,
but
in
this
manner
,
but
if
you
will
needs
perform
this
service
more
easily
then
Christ
and
the
Eunuch
did
,
perform
it
onely
(
as
in
sprinkling
you
do
not
)
and
let
be
done
in
what
manner
,
or
accidental
form
you
please
,
and
if
you
like
not
to
do
it
openly
in
Rivers
or
such
like
places
,
we
stand
not
on
those
nicities
(
though
many
thousands
of
Primitive
Saints
as
well
as
modern
were
,
and
are
so
baptized
)
let
it
be
done
in
a
Cistern
,
so
it
be
totally
and
truly
done
,
yea
make
one
big
enough
for
the
disciple
and
the
dispenser
to
go
down
in
both
together
,
so
that
the
one
may
conveniently
be
overwhelmed
in
water
by
the
other
,
and
then
let
it
be
done
in
a
bason
,
if
you
please
.
As
for
the
other
thing
the
Dr.
saies
viz.
that
there
is
no
proof
at
all
of
the
dipping
,
or
plunging
Christ
and
the
Eunuch
,
but
onely
of
their
washing
in
the
River
I
wonder
the
Dr.
did
not
look
into
his
Lexicon
,
before
he
asserted
such
an
absurdity
as
this
,
if
he
had
,
he
might
have
found
cujus
contrarium
,
that
there
is
proof
enough
that
they
were
dipped
,
or
plunged
in
the
alledged
texts
,
but
no
proof
at
all
that
they
were
washed
in
any
other
way
:
for
the
very
thing
that
is
related
of
them
both
,
is
that
they
were
dipt
,
plunged
,
or
washed
by
dipping
;
t
is
said
of
Christ
plainly
Mat.
3.15
.
[
c
](A39566-e142800-b)
c
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
he
came
to
Iohn
to
this
very
end
that
he
might
be
baptized
by
him
,
and
verse
16.
being
baptized
he
ascended
presently
from
the
water
,
and
of
Philip
and
the
Eunuch
Act.
8.38
,
they
descended
down
both
into
the
water
,
both
Philip
and
the
Eunuch
,
and
he
baptized
him
,
and
ver.
39.
when
they
were
come
up
or
ascended
out
of
●he
water
:
Now
I
appeal
to
all
rational
and
unprejudiced
men
in
the
world
,
that
are
skilled
so
farre
in
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
to
have
once
seen
the
genuine
sense
,
and
signification
of
it
in
any
Lexicon
,
[
e
](A39566-e142960-b)
e
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
which
is
to
dip
,
plunge
,
put
under
water
,
overwhelm
with
water
primarily
,
and
secondarily
to
wash
or
clense
by
dipping
,
or
dousing
,
[
f
](A39566-e142980-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
whether
there
be
not
in
those
Scriptures
plain
proof
of
their
dipping
and
plunging
,
or
washing
by
dipping
,
and
not
the
least
hint
or
evidence
of
any
other
washing
at
all
.
The
Dr.
himself
grants
that
they
went
into
the
River
,
I
marvel
to
what
purpose
if
not
to
be
dipt
there
,
he
confesses
also
that
Christ
and
the
Eunuch
were
baptized
,
which
in
plain
English
is
dipt
,
or
overwhelmed
in
the
River
,
mark
his
words
[
in
the
river
]
also
that
such
baptism
of
men
,
especially
in
the
hotter
cl●mates
,
both
hath
been
,
is
and
may
be
lawfully
used
,
and
yet
for
all
that
,
denies
either
of
them
to
have
been
dipt
,
or
plunged
in
the
River
,
or
that
any
one
may
now
lawfully
be
served
so
:
I
marvell
much
what
they
did
in
the
river
,
before
they
came
out
of
it
,
o
(
quoth
he
)
they
were
washt
in
the
river
,
and
yet
not
so
as
by
dipping
neither
,
good
Sirs
let
us
examine
this
a
little
,
for
I
cannot
for
my
life
ken
what
washing
the
Dr.
means
,
besides
this
of
dipping
,
or
how
any
other
washing
was
performed
.
First
to
be
sure
it
was
not
by
sprinkling
,
which
yet
is
all
in
all
among
you
,
and
that
for
these
reasons
.
First
,
because
it
s
most
certain
that
the
greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
no
such
signification
as
to
sprinkle
,
neither
is
it
rendred
any
where
Aspergo
,
in
any
Lexicon
or
any
translator
of
the
testament
whatsoever
.
Secondly
because
sprinkling
is
no
kind
of
washing
at
all
,
neither
is
there
any
thing
in
the
world
(
save
as
I
said
before
by
sluts
and
slovens
)
so
much
as
undertaken
to
be
washt
onely
by
that
act
of
sprinkling
,
much
lesse
by
such
a
sparing
sprinkling
as
yours
is
,
who
sprinkle
not
the
20th
part
pro
toto
:
indeed
a
thing
may
in
time
be
so
totally
wetted
by
a
continued
sprinkling
,
as
it
may
be
put
therby
into
some
kind
of
capacity
to
be
clensed
by
rubbing
it
while
the
water
is
on
it
,
and
that
is
farre
from
your
practise
too
,
but
not
half
so
well
as
when
it
is
swilled
in
water
;
and
in
a
long
while
a
garment
may
be
all
covered
colored
,
and
as
it
were
died
by
sprinkling
,
as
Christ
is
said
in
the
continued
war
he
wages
at
the
last
,
partly
by
the
sprinkling
of
peoples
blood
upon
him
,
and
partly
by
his
riding
up
and
down
in
the
wine
press
,
where
there
are
,
as
there
are
usually
in
wars
,
garments
rould
in
blood
,
and
blood
up
to
the
horse
bridles
,
to
have
his
raiment
all
stained
and
his
vesture
as
it
were
died
and
dipt
in
blood
,
but
all
this
is
hyperbolicall
locution
,
and
not
to
be
wrested
to
such
purpose
as
Mr.
Cook
and
Mr.
Blake
do
,
who
because
there
is
not
enough
neer
hand
,
fetch
a
proof
for
sprinkling
fourty
miles
off
,
which
yet
proves
nothing
when
it
comes
,
for
they
know
Allegories
do
rather
illustrate
then
evince
,
but
this
is
not
such
a
deep
dying
as
is
by
dipping
.
Thirdly
,
it
had
been
a
most
vain
thing
for
them
to
have
gone
down
into
the
River
meerly
to
be
sprinkled
,
if
that
were
the
onely
businesse
they
might
well
have
been
dispenst
with
from
descending
into
the
water
,
but
sith
they
were
not
,
it
shews
that
such
a
thing
as
sprinkling
might
excuse
them
,
and
if
not
them
,
I
know
not
why
it
should
excuse
the
best
of
us
;
though
men
do
much
in
the
service
of
God
in
vain
,
when
they
do
things
that
man
doth
,
but
God
never
did
require
at
their
hands
,
yet
we
cannot
think
Christ
did
any
thing
in
vain
,
yet
so
we
must
think
if
we
think
he
went
into
a
river
to
receive
no
more
then
sprinkling
:
and
so
we
must
think
of
the
Eunuch
also
,
of
whom
we
have
little
reason
so
to
think
,
for
great
folks
and
nobles
,
such
as
he
was
,
love
to
do
as
little
as
may
be
in
contradiction
to
the
flesh
,
and
no
more
then
needs
must
be
in
this
point
of
baptism
,
if
at
all
they
stoop
to
it
:
for
he
need
not
have
hindred
himself
so
long
in
his
journey
,
nor
diseased
himself
so
much
in
his
body
,
as
to
have
descended
out
of
his
chariot
,
and
after
into
the
water
,
but
might
much
rather
have
sent
Philip
,
or
his
servant
to
have
fetcht
so
much
water
in
the
hollow
of
his
hand
,
as
would
have
served
very
well
to
have
sprinkled
him
,
if
no
more
then
so
had
been
required
.
Fourthly
it
had
been
stark
non-sense
for
Mark
to
have
said
of
Christ
as
he
doth
Mark.
1.9
.
he
was
baptized
of
Iohn
in
Secondly
it
was
not
by
powring
water
upon
them
,
that
Christ
and
the
Eunuch
were
washed
:
this
is
the
baptism
Mr.
Baxter
pretends
to
,
as
that
,
and
that
only
which
ever
he
saw
dispensed
in
all
his
life
,
as
it
were
disclaiming
the
way
of
sprinkling
,
which
yet
is
your
onely
wonted
way
:
I
believe
he
saw
good
cause
to
be
ashamed
of
owning
that
any
longer
for
baptism
▪
as
many
a
one
besides
him
is
,
who
with
him
puts
it
off
thus
,
that
their
baptism
is
not
by
the
way
of
sprinkling
,
but
powring
of
water
upon
the
infans
,
for
my
part
(
saith
he
p.
134.
)
I
may
say
as
Mr.
Blake
,
that
I
never
saw
a
child
sprinkled
,
but
all
that
I
have
seen
baptized
,
had
water
powred
on
them
and
so
were
washed
.
And
Mr.
Blake
saies
p.
4.
of
his
answer
to
Mr.
Blackwood
,
that
he
never
saw
nor
heard
of
any
sprinkled
.
O
the
egregious
shifts
and
shuffling
evasions
of
these
men
,
who
perceiving
the
perverse
practise
of
sprinkling
infants
summoned
,
and
sub
paena'd
,
to
come
to
a
trial
by
the
word
of
God
,
do
disguise
it
out
of
its
old
name
,
that
it
hath
born
with
content
,
and
without
controul
for
ages
and
generations
,
and
doth
still
among
many
of
their
own
party
,
till
now
they
begin
to
see
it
more
strictly
then
ever
enquired
after
,
and
likely
to
come
into
trouble
for
its
transgression
from
Christs
command
)
and
shroud
it
under
another
name
,
whereby
to
secure
it
,
so
that
now
they
know
not
,
nor
ever
saw
or
heard
of
any
such
manner
of
thing
done
in
all
the
world
.
No
Sirs
?
what
never
?
that
is
strange
:
what
parts
of
Christendome
have
you
lived
,
or
do
you
live
in
?
I
profess
for
my
part
I
have
lived
a
Sprinkler
of
infants
my self
about
some
seven
or
eight
years
,
not
only
in
several
parishes
,
but
in
several
parts
of
our
English
Christendome
,
far
distant
,
yet
so
far
as
I
remember
,
I
did
never
see
till
I
came
acquainted
with
the
people
,
whom
you
nick
name
Anabaptists
,
any
thing
done
by
any
in
that
particular
,
that
might
well
bear
any
other
name
then
that
of
sprinkling
,
yea
I
know
where
a
dispensation
of
baptism
(
as
t
was
called
)
was
done
so
slenderly
once
to
the
child
of
a
noted
Clergy
man
,
that
the
father
himself
was
so
far
in
doubt
,
whether
there
was
so
much
as
sprinkling
,
or
any
water
at
all
dropt
from
the
fingers
of
the
Dispenser
,
that
he
doubted
a
while
after
(
whether
he
do
still
or
no
I
know
not
)
whether
it
were
not
his
duty
to
have
it
done
over
again
a
little
better
;
the
Gentleman
I
speak
of
,
if
ever
he
read
this
,
will
surely
remember
both
what
,
and
what
Child
of
his
I
mean
.
Mean
while
what
more
then
sprinkling
was
ever
done
by
my self
,
or
any
other
in
that
place
,
or
any
other
wherever
I
have
been
,
I
cannot
call
to
mind
,
neither
do
I
know
that
ever
(
till
of
late
,
that
men
see
advantage
lost
by
it
in
this
controversy
)
the
name
of
sprinkling
was
denyed
to
what
was
done
in
all
places
of
England
,
save
such
where
the
manner
was
,
and
very
newly
is
upon
sight
of
the
falsenesse
of
the
way
of
sprinkling
,
to
dippe
a
little
more
then
the
tippe
of
their
Noses
.
Besides
though
the
Rubrick
did
prescribe
dipping
as
the
onely
right
form
,
wherin
baptism
is
to
be
dispensed
and
in
case
of
weakness
declared
it
sufficient
to
pour
water
upon
a
child
,
yet
what
kind
of
powring
was
universally
used
by
them
who
never
used
dipping
,
is
evident
by
the
Rubrick
,
if
we
will
give
it
leave
to
expound
it self
,
for
in
the
Catechism
thereof
,
which
is
not
unknown
to
Mr
Blake
,
and
Mr.
Baxter
both
to
have
been
taught
or
commanded
to
be
taught
all
children
at
any
years
in
all
parishes
of
England
,
this
question
,
viz.
what
is
the
visible
sign
or
form
in
baptism
?
is
thus
resolved
viz.
water
wherein
the
person
baptized
is
dipped
or
SPRINKLED
with
it
,
in
the
name
&c.
So
that
howbeit
the
Bishops
were
pleased
to
use
the
word
pouring
water
(
as
you
do
)
yet
a
great
piece
of
pouring
it
was
I
promise
you
that
their
Priests
practised
to
infants
(
and
it
is
a
chance
whether
Mr.
Baxter
and
Mr.
Blake
have
not
in
the
infancy
of
their
administration
,
which
I
suppose
was
in
the
bishops
reign
,
done
the
like
,
though
now
happily
they
make
a
little
better
measure
,
or
at
least
seen
the
like
at
some
time
or
other
,
but
me
thinks
they
cannot
chuse
but
have
heard
of
the
like
in
one
place
of
the
world
or
other
)
a
poor
piece
of
pouring
,
I
say
when
their
hands
onely
being
put
into
water
were
after
held
up
perpendiculariter
over
the
infants
face
,
that
it
might
be
wetted
a
little
with
what
fell
guitatim
from
their
fingers
ends
.
And
this
hath
been
the
most
usual
way
that
I
have
seen
,
in
respect
of
which
I
may
say
the
Priest
that
administred
all
commonly
by
book
,
and
wi●hin
book
,
did
act
beside
book
,
and
without
book
in
that
service
,
for
howbeit
he
was
in
joined
to
dip
the
child
in
the
water
,
as
the
most
expedient
way
at
least
,
and
not
so
much
as
to
dispence
by
powring
water
,
unlesse
in
case
of
weaknesse
onely
,
yet
he
made
bold
,
having
an
inch
given
him
to
take
an
ell
,
i.
e.
upon
leave
granted
him
to
forbear
dipping
in
time
of
weaknesse
only
,
to
forbear
dipping
altogether
,
and
being
authorized
by
the
same
Ghostly
fathers
the
Bishops
to
make
powring
suffice
instead
of
dipping
at
such
time
onely
,
wherein
dipping
might
not
be
safely
used
,
to
make
sprinkling
serve
instead
of
pouring
also
:
and
in
this
manner
I
am
perswaded
the
world
was
gulled
by
the
Clergy
in
Cyprians
daies
,
and
after
,
who
having
the
verdict
of
so
grave
a
Father
as
Cyprian
was
,
that
application
of
water
in
the
bed
might
stand
for
baptism
in
time
of
sicknesse
,
in
case
the
sicknesse
proved
unto
death
(
for
if
they
recovered
even
in
his
judgement
they
ought
to
be
had
to
the
River
and
dipt
)
for
ease
sake
to
the
flesh
,
and
such
like
self
ends
,
made
some
slender
slabber
to
stand
for
baptism
altogether
.
And
that
sprinkling
only
hath
been
the
general
way
of
England
its
evident
enough
to
any
,
save
such
,
as
seeing
see
not
,
and
have
ears
and
hear
not
:
yea
as
shy
as
Mr.
Blake
and
Mr.
Baxter
are
of
that
name
sprinkling
,
as
blind
and
deaf
as
they
would
make
themselves
in
this
case
,
as
though
they
never
saw
nor
heard
of
any
sprinkled
,
yet
there
are
Divines
famous
in
their
account
,
who
own
it
,
some
of
which
seem
to
speak
,
as
if
they
never
heard
of
such
a
thing
as
powring
of
water
in
the
dispensation
of
baptism
,
but
only
of
dipping
and
sprinkling
as
the
only
forms
that
ever
they
had
the
hap
to
hear
of
:
witnesse
(
besides
several
other
Catachistical
composures
,
that
I
have
seen
)
that
specialy
of
Mr.
Ball
a
man
not
only
vindicated
by
Mr.
Marshall
,
but
much
magnified
by
Mr.
Baxter
by
the
titles
of
Rutherfords
second
,
excellent
Mr.
Ball
,
judicious
Mr.
Ball
,
no
Dull
Divine
to
be
easily
misled
p.
131.132
.
which
Mr.
Ball
in
his
Catachise
p.
24.
speaking
of
the
outward
sign
,
element
,
action
,
speaks
much
what
as
it
is
in
the
Rubrick
,
viz.
water
,
wherewith
the
person
baptized
is
washed
by
dipping
or
sprinkling
in
the
name
&c.
as
if
he
had
never
seen
water
poured
on
a
child
,
but
all
that
ever
he
saw
had
been
either
dipped
or
sprinkled
.
Nay
more
then
all
this
,
witnesse
also
the
very
man
that
manages
this
very
cause
together
with
them
,
viz.
Mr.
Cook
,
whom
I
dare
say
Mr.
Baxter
and
Mr.
Blake
have
read
,
and
made
no
little
use
of
,
for
he
hath
furnished
them
both
with
sundry
of
their
Arguments
against
dipping
,
this
man
in
opposition
to
A.
R.
which
A.
R.
speaking
of
sprinkling
,
excludes
it
by
this
disjunction
,
viz.
that
the
use
of
water
must
be
either
by
infusion
or
dipping
answers
thus
,
not
only
to
the
clean
contradicting
of
Mr.
Blake
and
Mr.
Baxter
and
to
the
proving
of
them
but
so
so
in
their
denyals
,
that
ever
they
saw
,
or
heard
of
any
sprinkled
,
but
also
to
the
excluding
of
infusion
or
pouring
,
which
yet
in
other
places
he
pleads
for
,
which
Mr.
Blake
and
Mr.
Baxter
say
is
the
only
way
,
yea
all
the
way
that
they
have
seen
save
dipping
,
which
yet
one
of
them
never
saw
at
all
,
and
to
the
evincing
of
sprinkling
to
be
one
of
the
ordinary
waies
of
baptizing
:
for
page
.
11.
whereas
A.
R.
saies
the
use
of
water
must
be
either
by
infusing
or
dipping
,
but
not
by
infusing
nor
sprinkling
,
for
he
counts
them
much
what
one
,
therefore
by
dipping
,
Mr.
Cook
tells
him
,
as
if
he
had
never
seen
or
heard
of
such
a
thing
as
pouring
,
which
is
all
that
Mr.
Baxter
saies
he
saw
in
his
daies
,
that
the
ordinary
use
of
the
water
is
one
of
these
two
waies
,
viz.
either
by
dipping
or
sprinkling
yet
Mr.
Blake
that
hath
read
Mr.
Cook
,
never
heard
of
any
sprinkled
:
So
Calvin
,
Tylenus
,
Buchan
,
and
all
call
it
either
Aspersim
,
or
Immersion
:
yet
again
some
Divines
seem
to
speak
,
as
if
they
never
saw
nor
heard
of
such
a
thing
as
dipping
,
unlesse
among
the
Heretical
Anabaptists
,
which
yet
is
the
onely
true
and
primitive
form
of
Baptism
,
but
onely
of
pouring
on
of
water
or
sprinkling
,
witnesse
the
whole
Synod
of
Divines
,
who
in
their
directory
direct
the
world
further
out
of
the
way
of
the
word
in
point
of
baptism
,
then
the
Bishops
in
their
Rubrick
did
,
for
they
in
their
Liturgy
appointed
dipping
to
be
done
,
as
the
most
expedient
form
,
and
powring
on
water
onely
in
case
of
necessity
,
but
the
other
in
theirs
directly
exclude
dipping
,
as
a
thing
no
where
appearing
to
be
needful
,
and
order
that
either
of
the
other
shall
serve
without
it
:
for
these
are
their
words
p.
45.
of
the
Directory
,
viz.
He
is
to
baptize
the
child
with
water
,
which
for
the
manner
of
doing
it
,
is
not
only
lawful
but
sufficient
,
and
most
expedient
to
be
by
powring
or
sprinkling
of
the
water
on
the
face
of
the
child
:
whether
any
thing
that
ever
hath
been
done
by
any
in
obedience
to
this
directory
in
that
second
way
of
sprinkling
,
which
Mr.
Baxter
denies
that
he
ever
saw
done
,
and
Mr.
Blake
that
he
ever
heard
of
as
done
to
any
,
did
ever
reach
Mr.
Baxters
eye
,
or
Mr.
Blakes
eare
,
I
leave
them
seriously
to
examine
;
but
this
I
am
sure
of
that
the
baptism
of
Christ
and
the
Eunuch
was
dispensed
neither
by
sprinkling
as
I
have
shewed
above
,
nor
yet
by
bare
pouring
on
of
water
which
they
so
plead
for
:
and
this
I
shall
now
make
appear
as
plainly
as
the
other
.
For
First
in
vain
did
they
descend
into
the
River
to
have
nothing
but
water
poured
on
them
with
no
greater
spout
or
stream
then
what
runs
down
contiguously
from
the
hallow
of
ones
hand
;
but
Christ
did
nothing
surely
in
vain
,
and
Philip
and
the
Eunuch
might
well
have
spared
their
paines
in
wetting
themselves
so
much
,
as
they
must
needs
do
by
going
down
both
into
the
water
,
and
as
sufficiently
discharged
such
a
service
by
standing
only
on
the
shore
.
Secondly
,
if
by
powring
you
mean
the
powring
of
a
farre
greater
quantity
of
water
then
what
can
he
held
in
the
hand
,
as
namely
out
of
some
scoop
,
or
vessel
used
to
such
a
purpose
upon
the
face
or
head
,
as
that
might
have
been
done
full
as
well
by
the
water
side
,
if
they
had
not
gon
down
into
the
water
,
so
it
must
have
been
as
tedious
by
running
down
into
their
necks
and
bosomes
,
and
so
necessarily
have
occasioned
the
trouble
of
the
shifting
of
themselves
,
as
very
dipping
it self
can
be
,
or
do
.
Thirdly
,
t
was
not
by
washing
them
in
any
other
way
,
excepting
still
that
of
dipping
,
suppose
by
applying
water
to
them
with
their
hands
or
otherwise
,
and
then
rubbing
it
on
their
bodies
,
for
if
so
,
then
this
washing
must
be
of
their
whole
bodies
,
or
of
some
part
or
parts
of
them
onely
,
if
some
part
or
parts
onely
,
then
of
those
parts
which
we
commonly
keep
uncovered
as
the
face
and
hands
,
or
else
let
it
be
assigned
what
other
parts
,
but
it
was
not
the
face
or
hands
onely
that
were
thus
washt
,
for
this
again
were
a
very
vain
thing
to
go
down
into
the
water
for
,
as
it
s
said
of
Philip
and
the
Eunuch
that
they
both
did
:
frustra
fit
per
plura
quod
potest
fieri
per
pauciora
:
t
is
meer
foolishnesse
to
fetch
a
beetle
and
wedges
to
cleave
a
stick
no
bigger
then
ones
finger
,
&
little
wisdome
to
run
so
much
as
ore
shoes
meerly
to
wash
ones
face
or
hands
,
which
may
be
done
as
well
at
the
waters
side
,
as
in
it
:
if
their
whole
bodies
were
thus
washt
,
then
it
must
be
done
either
with
their
clothes
on
,
and
that
is
impossible
,
for
though
the
whole
body
may
be
baptized
i.
e.
washt
by
dipping
or
swilling
it
under
the
water
as
conveniently
,
and
more
comely
with
clothes
on
then
otherwise
,
yet
they
surely
have
little
else
to
do
,
and
find
themselves
more
work
then
becomes
wise
men
,
that
go
about
to
wash
persons
by
rubbing
water
upon
them
through
their
garments
,
besides
while
you
can
totally
wash
one
in
that
form
of
washing
,
I
le
wash
by
dipping
at
least
no
less
then
a
score
:
or
else
exutis
vestimentis
i.
e.
stark
naked
,
&
that
were
more
immodest
then
naked
dipping
.
Fourthly
,
nor
was
it
done
by
dipping
some
part
of
their
bodies
onely
into
water
,
but
the
whole
,
for
to
dip
a
person
but
in
part
,
besides
that
it
is
not
properly
to
dipp
that
person
,
but
onely
to
dip
some
part
of
him
,
is
to
the
dispenser
,
and
the
disciple
too
,
tanta
mount
in
difficulty
if
not
surmounting
a
total
dipping
,
yea
to
dip
the
whole
body
of
a
man
at
years
(
for
we
speak
not
now
of
infants
,
that
may
at
ease
be
dandled
any
way
in
ones
armes
)
is
easie
enough
to
the
dispenser
,
when
the
disciple
is
once
gon
down
with
him
into
the
water
,
and
yields
himself
to
be
laid
along
in
it
by
his
hands
,
but
conceive
what
part
of
a
man
you
will
,
except
the
hands
which
you
will
not
for
shame
say
is
the
onely
member
to
be
baptized
,
and
I
le
say
hic
labor
,
hoc
opus
est
,
t
is
a
matter
of
no
smal
difficulty
to
dip
meerly
that
:
for
if
you
will
dip
a
mans
head
and
shoulders
onely
in
the
River
,
you
must
poise
and
posture
him
Archipodialiter
with
his
heeles
upwards
,
if
his
feet
and
legs
onely
,
you
must
first
at
least
lift
him
up
wholly
,
and
carry
him
in
clearly
from
the
ground
,
which
kind
of
dipping
men
in
Rivers
,
as
t
is
more
toilsome
surely
then
that
totall
dipping
,
which
Iohn
and
Philip
used
,
so
let
him
take
it
,
who
is
minded
to
make
himself
more
moil
then
needs
,
for
our
parts
we
have
a
way
wherein
to
do
it
with
more
ease
,
and
to
do
it
more
sufficiently
too
,
then
by
the
halves
.
As
for
the
other
of
the
Dr.
quibbles
viz.
First
(
for
the
rest
of
them
are
elsewhere
removed
)
That
the
Israelites
were
baptized
in
a
cloud
,
not
dipt
into
it
.
Resp.
nor
sprinkled
neither
,
but
onely
metaphorically
baptized
.
Secondly
,
that
Zebedees
children
were
baptized
with
blood
,
the
baptism
wherwith
Christ
was
baptized
,
and
yet
neither
he
nor
they
dipt
into
blood
.
Resp.
Both
he
and
they
were
baptized
with
sufferings
,
shame
and
contempt
,
and
affliction
,
and
all
misery
in
the
world
for
truths
sake
i.
e.
penè
,
yea
penitus
submersi
,
sunk
ore
head
and
ears
in
deep
waters
of
the
proud
,
going
over
their
souls
,
and
overwhelmed
with
the
waves
of
the
wickeds
wrath
,
prevailing
against
them
for
a
time
,
and
that
s
the
bloody
baptism
he
speaks
of
,
not
litterally
the
sprinkling
of
their
own
blood
upon
them
,
when
they
were
slain
,
for
Iohn
suffered
otherwise
,
but
his
blood
was
not
shed
at
all
.
Thirdly
,
that
the
fathers
speak
of
the
baptism
of
tears
but
no
dipping
in
that
baptism
.
Resp.
we
mind
not
what
your
fathers
spake
hyperbolically
,
but
what
our
fathers
spake
in
truth
,
and
plain
sobernesse
in
this
case
.
It
was
therefore
a
totall
dipping
certainly
,
which
was
then
used
,
and
by
which
Christ
and
the
Eunuch
were
baptized
in
the
water
,
and
not
any
other
kind
of
washing
there
,
as
the
Dr.
dreames
,
which
is
also
evinced
yet
a
little
further
by
this
,
forasmuch
as
though
the
Eunuch
was
gone
down
with
Philip
into
the
water
,
yet
he
was
not
said
to
be
baptized
till
Philip
had
dipt
him
therein
:
for
if
the
wetting
or
washing
,
or
dipping
of
some
parts
of
the
body
onely
might
passe
for
sufficient
baptism
,
then
as
soon
as
Philip
had
conducted
the
Eunuch
into
the
River
,
he
might
have
led
him
out
again
as
a
person
sufficiently
baptized
,
for
he
was
washt
already
and
dipt
so
far
as
to
the
Ancles
,
but
the
businesse
was
not
done
though
the
Eunuch
was
in
the
River
,
till
he
had
baptized
him
thereinto
.
Rantist
.
Give
me
leave
though
to
put
in
one
thing
by
the
way
,
and
that
is
this
,
t
is
a
question
to
me
for
all
your
confidence
,
whether
Philip
and
the
Eunuch
went
down
into
the
water
at
all
or
no
,
the
praeposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whereupon
you
ground
it
,
doth
not
alwayes
signifie
into
,
but
sometimes
unto
,
and
why
may
it
not
in
this
place
be
thus
read
viz.
they
went
down
both
of
them
unto
the
water
,
both
Philip
and
the
Eunuch
?
Baptist.
No
it
cannot
,
for
they
came
unto
the
water
before
,
and
so
it
s
expressely
spoken
in
the
text
ver.
36.
where
its
said
,
and
as
they
went
on
their
way
,
they
came
unto
a
certain
water
,
(
t
is
probable
some
foord
or
brook
that
they
were
to
pass
through
)
and
the
Eunuch
said
see
here
is
water
,
what
hindereth
me
to
be
baptized
,
if
they
were
come
unto
the
water
already
(
as
the
word
saies
they
were
)
they
could
not
be
said
properly
(
except
they
had
gone
from
it
first
)
to
come
unto
the
water
again
after
they
were
come
unto
it
,
therefore
the
next
motion
was
into
it
without
question
:
yea
the
very
Dr.
himself
,
with
whom
we
now
deal
,
confesses
no
lesse
then
this
,
that
Christ
and
the
Eunuch
were
baptized
in
the
river
,
and
that
such
baptism
of
men
hath
been
used
,
if
then
they
were
used
to
be
baptized
in
the
water
,
they
went
down
first
certainly
into
it
,
not
unto
it
onely
,
for
then
they
could
not
be
well
said
to
be
baptized
in
it
.
As
therefore
to
that
other
quirk
whereby
the
Dr.
seeks
to
evade
all
baptizing
in
water
,
and
pleads
for
a
baptism
with
water
onely
viz.
that
the
praeposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
commonly
is
put
after
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifies
not
in
but
with
and
is
so
translated
)
and
this
is
one
of
Mr.
Cooks
Crotchets
too
p.
12.
of
his
book
)
the
Drs
own
grant
quite
cashieres
it
,
while
he
saies
that
Iohn
and
Philip
baptized
Christ
and
the
Eunuch
in
the
river
,
for
though
I
deny
not
but
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
,
and
sometimes
is
truly
enough
translated
with
especially
in
Rev.
19.21
.
the
place
quoted
by
Dr.
Featley
and
Mr.
Cook
,
who
both
strive
to
enervate
A.
Rs
argumentation
from
that
praeposition
,
which
is
used
Mat.
3.7
.
Mark
.
1.8
.
where
Iohn
saies
I
indeed
baptize
you
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
i.
e.
in
water
(
saith
A.
R.
)
with
water
(
saith
the
Dr.
and
Mr.
Cook
)
yet
if
it
be
granted
(
as
it
is
by
the
D●
)
to
be
in
the
River
,
then
it
cannot
be
denied
but
that
it
is
in
water
however
,
and
so
the
Dr.
thwarts
himself
in
that
.
Neither
is
there
such
inconsistency
in
my
conceit
between
baptizing
in
water
,
and
with
water
,
as
that
either
this
or
that
should
be
held
exclusively
of
the
other
,
for
they
rather
necessarily
stand
both
together
,
yet
so
as
that
the
advantage
stands
still
by
it
on
our
hand
,
for
whoever
baptizes
at
all
,
yea
he
that
baptizeth
in
water
baptizeth
with
water
also
,
and
likewise
he
that
will
baptize
wi●h
water
must
necessarily
baptize
in
water
too
,
i.
e.
obruere
overwhelm
or
plunge
persons
over
head
and
ears
therein
,
or
else
if
we
go
to
the
truest
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
reality
he
baptizeth
not
at
all
.
Let
it
be
rendred
therefore
baptize
in
water
,
or
with
water
which
you
will
,
it
s
all
of
a
price
to
us
,
sith
the
one
of
these
includes
the
other
.
And
whereas
the
Dr.
and
Mr.
Cook
both
make
such
a
matter
of
the
words
that
follow
viz.
[
i
](A39566-e145250-b)
i
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
shall
baptize
you
with
the
holy
spirit
and
fire
,
the
Dr.
pleading
that
the
Apostles
were
baptized
with
fire
not
dipt
in
to
it
,
and
Mr.
Cook
that
one
may
as
well
say
Christ
baptized
in
the
holy
spirit
,
and
in
fire
,
or
put
the
party
into
the
holy
spirit
and
fire
,
as
that
John
baptized
in
water
,
the
praeposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
there
also
.
I
answer
,
we
may
as
well
say
so
indeed
,
for
t
is
a
truth
as
well
as
the
other
,
they
that
are
baptized
with
the
spirit
and
fire
,
are
also
baptized
in
the
spirit
and
in
fire
,
and
put
into
the
spirit
,
and
into
fire
i.
e.
wholly
into
a
holy
flame
of
zeal
for
God
,
and
the
Gospel
,
for
that
s
the
baptism
with
fire
that
is
there
mainly
spoken
of
,
and
not
as
the
Dr.
divines
that
outward
appearance
of
cloven
tongues
onely
,
like
as
of
fire
that
sat
upon
them
in
the
assembly
Act.
2.3
.
for
that
was
but
a
special
,
accidentall
,
visible
token
of
Gods
presence
extraordinarily
appearing
among
those
particular
persons
at
that
time
,
baptizing
them
inwardly
with
the
other
,
which
is
no
more
necessarily
incident
to
all
persons
that
are
baptized
with
fire
,
and
to
all
those
unto
whom
that
baptism
with
fire
is
promised
,
which
are
indeed
all
the
Saints
,
that
repent
and
believe
the
Gospel
,
as
well
as
those
that
were
met
on
the
day
of
Pentecost
,
(
as
we
see
Mat.
3.11
.
where
Iohn
promises
the
baptism
with
fire
,
as
well
as
with
the
spirit
to
all
penitents
,
most
of
which
never
had
that
vision
of
cloven
tongues
)
which
appearance
of
cloven
tongues
I
say
,
is
no
more
incident
to
,
nor
to
be
expected
by
all
that
are
baptized
with
fire
,
then
the
appearance
of
the
spirit
descending
in
shape
of
a
dove
,
and
lighting
upon
Christ
at
the
time
,
when
he
was
baptized
or
filled
with
the
spirit
,
which
was
much
what
such
another
special
,
casual
and
visible
token
of
Gods
presence
as
the
other
,
is
incident
to
,
or
to
be
expected
by
all
those
that
are
baptized
i.
e.
filled
with
the
holy
spirit
:
and
albeit
this
phrase
[
in
the
spirit
]
may
seem
to
sound
so
non-sensically
to
Mr
,
Cook
out
of
our
mouthes
,
that
are
a
people
of
no
account
with
him
,
yet
I
hope
it
shall
seem
congruous
enough
out
of
the
mouth
of
the
holy
spirit
,
and
the
holy
Apostles
themselves
,
for
they
use
it
more
then
once
,
or
twice
in
the
holy
Scripture
,
and
me
thinks
he
should
not
be
,
unlesse
he
be
willingly
,
ignorant
of
it
;
for
not
onely
doth
Iohn
say
twice
viz.
Rev.
1.10.17.3
.
of
himself
in
this
manner
viz.
I
was
in
the
spirit
,
and
he
carried
me
away
in
the
spirit
,
but
likewise
Paul
saies
plainly
to
all
Saints
Gal.
5.6
.
walk
in
the
spirit
,
and
to
himself
and
all
Saints
,
v.
25.
if
we
live
in
the
spirit
let
us
walk
in
the
spirit
,
and
testifies
of
the
Saints
also
Rom.
8.9
.
that
they
are
not
[
in
]
the
flesh
,
but
[
in
]
the
spirit
,
if
the
spirit
of
God
dwell
in
them
,
where
by
[
in
the
flesh
]
he
means
all
over
,
all
together
,
or
totally
fleshly
,
drenched
,
drowned
in
flesh
,
plunged
over
head
and
ears
as
it
were
,
in
flesh
,
filth
,
and
corruption
as
the
world
is
that
lies
in
wickednesse
,
so
that
there
is
nothing
but
flesh
to
be
seen
upon
them
,
as
he
is
that
is
buried
in
water
,
whom
that
Element
hath
wholly
covered
,
and
by
being
[
in
the
spirit
]
no
other
then
that
which
is
the
baptism
with
the
spirit
,
i.
e.
being
indued
with
the
spirit
,
wholly
sanctified
in
every
part
though
but
in
part
,
with
the
spirit
,
all
over
seasoned
,
washed
▪
clensed
by
the
spirit
,
for
thus
he
is
,
that
is
baptized
with
the
spirit
,
i.
e.
he
is
in
the
spirit
as
well
as
the
spirit
in
him
.
More
then
this
yet
,
though
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
may
be
rendred
[
with
]
as
well
as
[
in
]
for
t
is
both
[
with
]
and
[
in
]
water
that
we
are
baptized
,
when
we
are
baptized
as
we
should
be
,
when
it
stands
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
that
we
may
read
it
as
well
I
baptize
you
[
with
]
water
as
[
in
]
water
,
yet
can
it
not
be
very
properly
read
so
when
it
stands
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
yet
so
it
stands
Mat.
3.6
.
Mark
1.5
.
for
though
I
can
bear
with
him
that
saies
thus
,
viz.
Iohn
baptized
[
with
]
water
,
yet
he
that
shall
say
that
Iohn
baptized
[
with
]
Iordan
or
with
the
River
Iordan
,
as
if
all
Iordan
was
used
to
every
ones
baptizing
rather
then
[
in
]
Iordan
and
[
in
]
the
River
Iordan
,
I
shall
think
that
his
braines
crow
out
nonsense
which
is
intolerable
.
Whereupon
as
to
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
all
Translators
do
there
English
it
[
in
]
and
not
[
with
]
and
though
I
can
read
it
[
with
]
together
with
them
,
as
well
as
[
in
]
when
the
Greek
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
by
their
leave
,
and
with
non-submission
to
their
judgements
(
as
no
way
sleighting
them
)
further
then
I
find
them
not
fallible
,
and
saving
both
the
Dr.
and
Mr.
Cooks
conceits
to
the
contrary
,
I
see
no
reason
sith
one
of
those
places
is
a
relation
of
the
same
thing
with
the
other
,
but
that
as
Mat.
3.6
.
Mat.
5.1
.
we
must
read
thus
,
viz.
they
were
baptized
of
Iohn
[
in
]
the
River
Iordan
,
so
we
may
without
such
uncouth
utterance
of
the
thing
,
as
seems
to
them
to
be
in
it
,
yea
and
as
agreeably
to
Scripture
language
as
otherwise
read
Mat
3.11
.
Mar.
1.8
.
thus
viz.
I
indeed
baptize
you
[
in
]
water
,
but
he
shall
baptize
you
[
in
]
the
holy
spirit
and
fire
.
But
more
then
all
this
yet
,
though
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
that
is
used
in
those
places
,
may
without
any
advantage
to
you
be
read
with
as
well
as
in
yet
the
praeposition
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
which
is
used
Mark
1.9
.
where
it
is
said
that
Christ
was
baptized
of
Iohn
into
Iordan
,
that
cannot
possibly
be
rendred
with
which
yet
in
the
intent
of
the
spirit
is
doubtlesse
the
same
in
sense
and
signification
as
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
in
the
other
,
and
more
significant
to
our
purpose
,
for
howbeit
,
it
be
rendred
in
Iordan
as
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
elsewhere
,
yet
into
Iordan
were
more
agreeable
to
that
rendition
of
it
,
that
is
usuall
in
other
places
:
but
so
to
read
it
,
viz.
he
was
baptized
of
Iohn
into
Iordan
doth
render
your
sprinkling
a
plain
piece
of
Nonsence
,
for
it
cannot
be
sensibly
said
,
he
was
sprinkled
into
Iordan
,
therefore
you
will
in
no
wise
give
way
to
that
:
the
Doctor
indeed
leaves
A.
R.
and
bids
him
farewell
in
that
point
,
as
if
he
were
affraid
to
have
any
noise
of
it
,
and
saies
not
a
word
against
it
;
but
Mr.
Cook
and
Mr
Blake
,
who
saves
himself
a
labor
,
&
uses
not
a
jo●
more
then
what
Mr.
Cook
furnishes
him
with
to
that
purpose
,
do
both
sternuously
stand
against
the
reading
of
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Mark
1.9
.
by
into
Mr.
Cook
p.
14.
and
Mr
,
Blake
p.
4.
of
their
respective
returns
to
A.
R.
and
Mr.
Blackwood
,
who
both
make
mention
of
that
passage
;
yet
the
utmost
that
both
these
repugnants
bring
against
it
is
of
no
more
force
then
a
very
feather
,
for
all
that
they
say
is
this
,
that
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
doth
often
signify
in
or
by
and
not
into
as
Mat.
2.23
.
Mark
4.13
.
Mat.
5.45
.
Mat
10.9.11.13.33
.
he
dwelt
in
Nazareth
,
in
Capernaum
;
neither
by
Ierusalem
&c.
neither
possesse
mony
in
your
purses
;
in
the
name
of
a
prophet
,
she
hid
it
in
three
measures
of
flour
,
in
all
which
places
the
word
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
is
Englished
in
or
by
.
Resp.
As
if
because
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
other
significations
besides
into
,
but
specially
the
signification
in
in
other
places
,
where
very
common
sense
,
and
reason
shew
that
it
cannot
there
bear
be
Englished
into
,
but
only
in
,
therefore
it
cannot
by
any
meanes
bear
to
be
Englished
into
in
this
place
where
it
s
as
good
sense
,
save
that
it
shewes
sprinkling
to
be
nonsense
,
yea
and
more
suitable
to
a
genuine
,
and
candid
construction
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
undoubtedly
to
the
spirits
meaning
in
the
place
to
English
it
into
then
to
English
it
in
,
for
though
he
was
rantized
[
Anglice
]
sprinkled
into
Iordan
be
ridiculous
,
yet
he
was
baptized
[
Anglice
]
dipped
into
Iordan
is
as
proper
to
the
full
,
as
he
was
baptized
in
Jordan
,
yet
they
blush
not
to
say
,
for
so
saies
Mr.
Cook
,
and
there
lies
the
very
force
of
his
reason
,
viz.
that
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
in
,
though
he
knowes
i●
signifies
into
also
,
therefore
it
were
absurd
to
render
it
into
here
at
all
;
Mr.
Blake
also
makes
this
his
sole
ground
whereupon
to
say
that
the
Scripture
is
against
our
Englishing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
by
into
,
because
elsewhere
,
viz.
in
the
places
they
alledge
,
where
the
sense
will
not
bear
it
to
be
read
[
into
]
its
rendred
all
along
in
or
by
;
I
cannot
but
believe
that
those
two
gentlemen
are
Judicious
enough
to
discern
their
own
halting
,
and
meer
shuffling
in
this
case
,
for
if
I
should
argue
upon
them
,
as
to
but
one
of
those
places
,
where
they
will
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
Englished
in
on
this
wise
viz
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
very
frequently
,
and
most
properly
signifies
into
as
namely
Luke
5.3
.
he
entered
into
one
of
the
ships
Rom.
11.24
.
thou
art
grafted
into
a
good
olive
tree
Ephes.
4.9
.
He
descended
into
the
lower
parts
of
the
Earth
,
Mat.
6.6
.
Enter
into
thy
Closet
,
Mat.
6.13
.
lead
us
not
into
temptation
Acts
8.38
.
they
went
down
both
into
the
water
both
Philip
and
the
Eunuch
,
therefore
it
is
absurd
for
you
to
render
it
in
in
Mat.
4.13
.
and
the
Scripture
is
against
that
interpretation
,
if
I
say
I
should
urge
so
upon
them
(
and
so
they
argue
to
us
ward
)
they
would
quickly
spye
out
my
nakednesse
in
that
consequence
;
but
O
how
abominable
blind
are
they
at
home
?
Neverthelesse
I
tell
you
plainly
that
though
right
is
right
,
and
to
be
stood
for
to
a
tittle
,
and
that
if
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mark
1.9
.
were
rightly
rendred
,
it
should
be
rather
into
then
in
yet
the
service
the
word
in
will
do
us
in
that
place
,
is
little
lesse
then
what
the
word
into
will
do
,
so
that
we
need
not
stand
contending
for
the
sense
of
into
having
enough
from
your
own
professed
sence
of
in
without
the
other
,
wherefore
waving
out
right
in
that
at
present
,
we
w●ll
freely
fall
in
with
you
as
the
sense
is
in
,
yea
we
grant
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
in
and
that
in
many
more
places
,
then
those
alledged
by
your selves
,
thou
wilt
not
leave
my
soul
in
hell
Luke
11.7
my
children
are
in
bed
with
me
.
But
is
it
so
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
in
and
is
so
rendred
in
that
place
,
and
many
more
?
then
I
am
sure
that
here
it
doth
not
signify
out
of
for
he
that
is
in
a
City
(
put
a
Nazareth
or
Capernaum
)
is
at
that
time
when
said
to
be
in
it
,
not
out
of
it
nor
only
by
it
but
in
it
,
money
that
is
truly
denominated
to
be
in
a
purse
is
at
that
time
truly
in
it
and
neither
out
of
it
nor
beside
it
,
leaven
hid
in
three
pecks
of
Meal
,
whilest
hid
is
in
it
,
overwhelmed
,
covered
with
it
,
and
not
on
the
outside
with
a
few
dusts
of
meal
sprinkled
on
it
only
;
He
that
is
in
hell
i.
e.
the
grave
,
in
bed
while
he
is
truly
said
to
be
in
it
,
he
is
in
it
,
and
not
at
it
only
,
and
so
he
that
is
truly
denominated
to
be
baptized
in
water
or
in
Iordan
in
the
River
Jordan
is
not
out
of
it
,
not
at
it
,
not
by
the
side
of
it
,
not
neer
it
only
as
you
fancy
them
to
have
bin
that
were
baptized
of
John
in
Jordan
.
He
I
say
who
is
said
truly
(
and
the
spirit
lies
not
)
to
be
baptized
in
Jordan
must
needs
be
,
whilest
he
was
in
the
Act
of
this
baptizing
,
not
out
of
Jordan
,
nor
just
by
it
only
,
but
truely
in
it
,
and
that
s
more
then
he
needs
to
be
in
order
to
baptism
,
if
he
can
be
baptized
as
well
standing
by
it
only
in
that
fiddling
way
of
sprinkling
.
Whereas
therefore
you
contend
against
baptizing
,
i.
e.
dipping
into
Jordan
into
Rivers
,
and
plead
for
a
baptizing
in
water
onely
by
the
Example
of
Christs
baptism
which
you
yield
in
Jordan
,
but
not
into
it
,
I
marvel
what
wide
difference
you
see
in
these
two
,
that
you
should
grant
it
to
be
in
,
and
yet
be
affraid
to
grant
it
to
be
into
Jordan
:
you
cry
out
not
into
,
not
into
by
any
meanes
,
for
that
is
no
way
consistent
indeed
with
your
dry
washing
,
but
by
all
meanes
let
it
be
in
only
,
viz.
in
water
,
in
the
River
,
in
Jordan
:
let
it
be
in
water
then
as
much
as
you
will
for
me
,
so
it
be
[
in
]
water
that
you
are
baptized
,
and
not
out
of
it
,
and
not
well
nigh
without
it
,
as
most
of
y●ur
christened
Creatures
are
,
whilest
little
or
none
,
in
comparison
of
such
a
measure
of
water
as
must
necessarily
be
in
order
to
a
true
baptizing
of
them
,
doth
once
come
neer
them
.
Fourthly
,
it
appears
plainly
that
the
way
of
baptizing
in
the
primitive
times
was
by
totall
dipping
,
not
sprinkling
,
in
that
they
chose
to
do
it
in
places
,
where
there
was
much
water
,
or
many
waters
,
which
they
need
not
have
done
,
if
sprinkling
might
then
have
past
for
baptizing
,
Iohn
baptized
in
the
River
Iordan
,
and
was
baptizing
Iohn
3.23
.
in
Enon
neer
to
Salem
,
and
the
reason
is
rendred
thus
,
viz.
because
there
was
much
water
there
,
and
there
they
came
and
were
baptized
;
and
as
the
reason
why
they
went
to
be
baptized
there
,
was
because
there
was
much
water
,
or
many
waters
(
for
the
word
is
Plurall
)
so
surely
the
reason
,
why
they
went
to
such
a
place
was
that
they
might
be
baptized
i.
e.
dipped
in
water
,
as
they
could
not
conveniently
be
elsewhere
,
at
least
not
every
were
,
for
where
might
they
not
easily
have
bin
sprinkled
?
and
upon
this
account
no
doubt
,
as
Iohn
chose
to
preach
about
those
River
sides
,
viz.
Iordan
and
Enon
,
that
their
converts
might
conveniently
be
baptized
,
Paul
and
Silas
being
at
Philippi
,
and
abiding
in
that
City
certain
daies
to
preach
the
Gospel
,
on
the
Sabbath
,
the
most
likely
time
of
vacuity
from
other
occasions
for
people
to
assemble
to
hear
in
,
went
out
of
the
City
by
a
Rivers
side
,
and
there
sate
down
,
and
spake
to
as
many
as
resorted
thither
to
hear
,
viz.
certain
women
,
(
for
men
for
the
most
part
were
more
shy
of
the
Gospel
as
now
they
are
)
that
they
might
conveniently
dispense
baptism
to
them
,
as
should
imbrace
the
Gospel
,
as
a
certain
woman
named
Lidya
,
and
her
houshold
did
,
and
thereupon
out
of
hand
were
all
baptized
,
Act.
16.12
.
&c.
Rantist
.
Their
baptizing
where
there
was
much
water
for
this
reason
,
that
they
might
do
the
work
so
effectually
to
every
person
as
by
dipping
,
is
a
frivolous
conjecture
,
as
if
there
could
be
no
reason
,
why
Iohn
should
chose
a
place
,
where
many
waters
were
but
that
he
might
dipp
the
whole
man
in
the
water
,
the
cause
rather
seems
to
be
this
,
because
waters
in
those
hot
Countryes
were
rare
,
and
in
some
places
could
not
be
had
in
a
great
distance
,
and
because
there
came
multitudes
to
be
baptized
,
for
the
dispatching
of
which
they
might
well
seek
places
of
many
waters
,
where
John
and
his
disciples
might
at
once
be
imployed
,
one
water
of
depth
sufficient
would
have
served
for
the
use
of
dipping
,
for
dipping
sake
he
might
have
sought
for
a
deep
,
but
needed
not
to
seek
many
waters
.
Baptist.
So
saies
Mr.
Cook
indeed
to
A.
R.
p.
15.16
.
and
Mr.
Blake
to
Mr.
Blackwood
,
who
jumps
as
just
with
Mr.
Cook
,
as
one
that
never
saw
nor
heard
of
any
sprinkled
,
can
likely
do
with
another
,
who
maintaines
sprinkling
to
be
the
onely
way
of
baptizing
,
but
both
weary
themselves
to
little
purpose
.
The
question
is
not
whether
Iohn
had
no
reason
▪
but
that
which
we
alleadge
of
baptizing
,
where
there
was
much
water
,
but
whether
that
which
we
alleadge
viz.
that
he
might
dipt
the
whole
man
be
not
one
reason
:
as
for
that
you
bring
viz.
because
there
came
multitudes
to
be
baptized
,
and
that
Iohn
and
his
disciples
might
at
once
be
imployed
in
baptizing
,
that
can
be
no
reason
at
all
of
their
running
into
rivers
to
baptize
,
nor
of
their
dispensing
in
Iordan
,
In
Enon
,
and
in
places
of
much
water
,
or
in
many
waters
,
and
therefore
(
for
ought
I
see
yet
)
ours
is
the
onely
one
:
for
verily
were
it
not
for
the
sake
of
totall
dipping
,
they
need
not
for
the
multitudes
sake
that
came
to
be
baptized
,
nor
yet
for
the
multitudes
sake
who
did
baptize
(
I
mean
Iohn
and
his
disciples
,
who
no
doubt
were
all
at
once
imployed
in
that
work
)
have
sought
for
a
place
of
much
water
,
or
many
waters
:
for
as
one
bason
of
water
may
well
serve
to
sprinkle
a
whole
parish
of
many
persons
,
or
if
not
,
it
s
easily
replenisht
,
so
many
persons
imployed
at
once
in
sprinkling
might
easily
put
their
hands
into
one
,
or
if
not
,
might
they
not
easily
have
it
in
many
basons
?
what
a
poor
shift
is
this
?
Rivers
,
Iordan
,
Enon
,
many
waters
,
and
why
?
because
many
were
baptizing
,
and
many
to
be
baptized
;
one
water
of
depth
(
quoth
Mr.
Blake
)
would
have
served
for
the
use
of
dipping
:
for
dippings
sake
they
he
might
have
sought
for
a
deep
,
but
needed
not
seek
many
waters
:
but
would
not
one
water
of
no
great
depth
,
as
a
bason
,
yea
of
no
depth
at
all
,
as
a
cock
or
conduit
have
served
for
the
use
of
sprinkling
1000s
?
for
sprinkling
sake
,
even
of
multitudes
,
they
need
have
sought
for
neither
deep
waters
,
nor
for
many
waters
neither
▪
or
if
they
must
needs
have
had
as
many
waters
as
they
had
dispensers
,
they
might
quickly
have
made
many
waters
out
of
one
,
by
filling
out
of
one
well
,
one
cock
,
one
bucket
,
many
basons
.
Mr.
Blake
rejoices
in
Mr.
Blackwoods
rendring
the
word
plurally
viz.
many
waters
,
which
the
translators
render
in
the
singular
viz.
much
water
,
supposing
he
hath
such
a
prize
in
our
yielding
to
read
it
so
,
as
takes
off
the
whole
force
of
our
reason
:
but
I
hope
he
understands
himself
better
then
to
believe
,
that
by
many
waters
is
meant
several
waters
,
waters
in
several
sourses
or
channels
divisim
,
Sigillatim
,
seor
sim
sumptae
,
divided
and
a
part
one
from
another
,
for
by
many
waters
is
meant
a
confluence
of
much
water
together
,
many
waters
meeting
in
one
,
flowing
,
running
contiguously
,
and
contained
jointly
in
one
sourse
,
river
,
channel
;
otherwise
in
one
River
Enon
it
could
not
be
said
there
were
many
waters
,
for
t
was
but
one
floud
,
as
Iordan
was
,
so
that
by
Enon
,
or
many
waters
he
must
needs
understand
much
water
,
a
sufficiency
,
a
competency
of
water
for
the
occasion
in
hand
,
enough
to
baptize
i.
e.
to
dip
,
and
overwhelm
in
,
and
not
several
waters
,
for
several
persons
at
once
to
sprinkle
in
,
for
this
might
be
done
easily
without
much
water
,
and
if
not
without
several
waters
,
yet
at
least
in
several
basons
of
water
onely
,
but
the
other
could
not
:
many
shallowes
were
sufficient
for
many
to
Rantize
,
and
be
Rantized
in
,
but
they
sought
some
one
deep
,
one
Iordan
,
one
Enon
of
depth
sufficient
,
those
being
onely
the
most
fit
to
baptize
i.
e.
to
dip
in
.
Fiftly
,
it
appears
plain
that
the
Saints
in
the
primitive
time
were
totally
dipped
,
or
overwhelmed
in
water
by
that
denomination
that
is
given
to
them
after
baptism
Rom.
6.3.4
.
where
the
Romans
are
said
to
be
baptized
into
the
death
of
Christ
,
and
buried
with
him
in
baptism
into
death
:
also
Col.
2.12
.
when
the
Collosians
are
said
to
be
buried
with
Christ
in
baptism
,
and
therein
also
raised
with
him
,
through
the
faith
of
the
operation
of
God
,
who
raised
him
from
the
dead
:
Now
we
all
know
that
he
that
is
buried
,
is
totally
put
under
that
element
wherein
he
is
buried
,
whatever
it
be
,
whether
water
or
earth
,
and
all
over
covered
with
it
,
not
sprinkled
with
a
little
onely
.
Non
quaelibet
aquae
guttula
,
nec
quaelibet
terrae
globula
:
t
is
not
a
little
parcel
of
water
,
sprinkled
on
a
man
can
denominate
him
baptized
,
as
t
is
not
a
little
clod
of
earth
crumbled
on
a
man
can
denominate
him
to
be
buried
,
for
baptism
is
a
burial
,
an
ordinance
,
and
visible
sign
,
wherein
every
believer
is
to
be
visibly
buried
,
and
every
one
that
s
truly
buried
,
is
totally
covered
,
subjected
to
that
element
that
buries
him
,
and
for
a
time
at
least
translated
by
it
out
of
sight
.
Rantist
.
Buried
?
yea
,
but
mistically
and
spiritually
,
invisibly
and
inwardly
onely
,
in
respect
of
the
thing
signified
in
baptism
,
and
effected
in
them
viz.
death
to
sinne
by
vertue
of
Christs
death
,
in
which
respect
also
they
are
said
to
be
raised
i.
e.
to
newness
of
life
by
the
power
of
Christs
resurrection
;
but
this
is
not
meant
nor
spoken
with
reference
to
the
visible
sign
it self
,
as
if
there
were
to
be
a
burying
of
the
body
under
water
,
and
bringing
that
up
again
:
It
s
the
inward
grace
,
and
not
the
outward
sign
it self
,
in
respect
of
which
baptism
is
called
a
burial
,
and
a
resurrection
,
the
things
signified
being
our
dying
to
sin
,
and
rising
to
righteousnesse
,
even
as
Christ
did
die
and
rose
again
.
Baptist.
I
am
glad
to
hear
you
grant
so
much
truth
as
you
do
at
the
present
,
and
I
hope
you
will
see
the
whole
out
in
the
end
,
for
all
will
not
own
so
much
,
some
,
perceiving
no
doubt
what
a
foundation
it
laies
for
us
to
build
firmly
upon
all
that
in
this
point
we
contend
for
,
do
rather
choose
to
deny
this
truth
that
baptism
signifies
,
or
at
least
that
it
resembles
a
death
,
and
resurrection
,
then
by
owning
it
,
be
forc't
to
own
the
true
way
of
baptism
indeed
.
Your
Dr.
Featley
little
better
then
denies
both
at
first
p.
70.
saying
thus
,
As
for
the
representation
of
the
death
and
resurrection
,
that
is
not
properly
the
inward
grace
signified
by
baptism
,
but
the
washing
the
soul
in
the
laver
of
regeneration
,
and
clensing
us
from
our
sinnes
,
but
I
can
little
lesse
then
admire
that
he
above
all
men
,
who
quotes
the
Rubrick
with
little
lesse
authority
,
then
he
doth
the
bible
,
and
hath
no
question
little
lesse
then
an
100
times
in
his
daies
taught
little
children
the
catachism
contained
therein
,
should
quite
forget
to
learn
it
himself
,
for
there
it
s
set
down
plainly
,
that
the
inward
and
spritual
grace
signified
by
the
outward
sign
of
baptism
,
is
death
unto
sinne
,
and
a
new
birth
unto
Righteousnesse
;
and
besides
he
knew
that
in
true
regeneration
,
there
is
a
death
and
resurrection
.
Rantist
.
However
in
the
manner
of
baptism
as
it
is
administred
in
the
Church
of
England
there
is
a
resemblance
of
a
death
and
resurrection
,
for
though
the
child
be
not
alwayes
dipt
in
water
,
as
the
rubrick
prescribeth
,
save
onely
in
case
of
necessitie
,
which
would
be
dangerous
in
cold
weather
,
especiall
if
the
child
be
weak
and
sickly
,
yet
the
minister
dippeth
his
hand
in
the
water
,
and
plucketh
it
out
again
when
he
baptizeth
the
infant
:
and
these
are
the
very
words
of
Dr.
Featly
next
following
the
words
you
quoted
,
and
therefore
whether
he
be
right
in
those
or
no
,
I
am
sure
he
is
in
these
,
for
there
is
a
resemblance
of
death
and
resurrection
in
our
baptism
.
Baptist.
Whether
the
D●s
mind
misgave
him
or
no
after
he
had
asserted
that
a
death
and
resurrection
is
not
the
thing
signified
,
and
that
which
is
to
be
resembled
in
baptism
I
know
not
,
but
me
thinks
he
speaks
as
if
he
feared
whether
that
would
hold
water
or
no
,
and
therefore
least
it
should
be
found
to
leak
,
in
the
very
next
words
,
which
you
now
speak
in
,
as
one
supposing
it
the
safest
way
to
grant
tha●
there
ought
to
be
a
resemblance
of
a
death
and
resurrection
in
right
baptism
,
he
rather
goes
another
way
to
work
viz.
to
patch
up
a
proof
of
it
that
there
is
a
resemblace
of
a
death
and
resurrection
in
that
administration
of
it
,
that
is
used
in
England
;
but
t
is
in
such
a
way
me
thinks
as
may
well
make
all
the
seers
ashamed
,
and
Divines
confounded
,
specially
you
that
so
dote
on
that
Doctor
as
to
give
up
your selves
to
be
so
blindly
discipled
by
him
(
as
you
do
and
would
have
others
to
do
so
also
)
that
ever
such
a
piece
of
doctrine
should
be
delivered
(
and
yet
behold
you
justifie
and
side
with
it
)
by
Englands
Doctors
in
Divinity
.
It
seems
then
you
dare
nor
quite
gainsay
,
but
that
a
representation
of
a
death
and
resurrection
is
fit
to
be
made
in
the
manner
of
baptizing
,
and
that
the
Church
of
England
hath
prescribed
that
it
shall
be
done
in
such
a
manner
,
as
may
be
tanta
mount
thereto
viz.
by
dipping
,
unlesse
of
necessity
through
the
infants
sicknesse
it
be
done
otherwise
(
yet
notwithstanding
that
prescription
of
the
Church
,
which
of
you
priests
did
ever
do
any
other
then
sprinkle
the
healthiest
infants
?
)
but
because
the
subject
of
your
baptism
in
England
,
being
an
infant
,
is
too
tender
at
all
times
to
be
dipt
or
buried
in
water
(
where
not
that
your
false
subject
of
necessity
ingages
you
to
forgo
the
true
way
of
baptizing
,
which
your selves
prescribe
unlesse
necessity
forbid
it
)
because
I
say
the
child
cannot
conveniently
be
buried
with
Christ
in
baptism
into
death
in
his
own
person
,
therefore
(
ecce
signum
)
this
visible
death
,
burial
,
and
resurrection
with
Christ
must
be
all
transacted
for
him
per
alium
i.
e.
by
the
ministers
hand
,
that
is
dipped
into
water
,
and
brought
out
again
as
it
were
instead
of
the
child
.
And
this
is
even
very
suitable
to
all
the
rest
,
for
all
the
rest
of
your
service
in
the
point
of
baptism
is
done
by
representatives
,
as
little
as
it
represents
what
is
mainly
to
be
represented
by
it
,
and
one
part
would
mock
the
other
if
this
should
not
be
done
so
too
:
t
is
true
all
is
done
in
the
childs
name
,
and
in
the
childs
stead
,
but
nothing
done
that
of
right
ought
to
be
done
either
by
,
or
to
the
child
himself
:
The
infant
indeed
is
askt
,
dost
thou
believe
in
God
?
dost
thou
forsake
the
divel
?
wilt
thou
be
baptized
&
c
?
but
others
must
answer
,
and
promise
,
and
professe
,
assent
to
,
and
vow
all
these
for
him
,
others
mouthes
must
speak
his
mind
,
and
there
s
the
profession
:
again
he
is
spoken
to
by
the
minister
saying
to
him
,
I
baptize
thee
i
e.
dip
or
bury
thee
with
Christ
in
baptism
into
death
,
for
so
t
is
in
a
little
plainer
English
,
and
true
sense
and
intent
of
the
service
,
but
alas
it
s
nothing
but
the
ministers
hand
that
is
dipt
,
buried
,
raised
again
with
the
drips
that
hang
upon
which
the
infant
is
onely
rantized
,
and
there
is
the
resemblance
of
the
death
,
burial
and
resurrection
:
but
I
trust
Sirs
you
will
understand
at
last
that
when
Paul
saies
to
the
Romans
and
Colossians
that
they
were
buried
and
raised
in
baptism
,
he
doth
not
mean
that
the
dispensers
hands
,
but
that
their
bodies
were
put
under
water
,
and
brought
out
again
,
in
respect
of
which
they
were
said
to
be
buried
into
death
,
and
are
raised
again
,
i.
e.
not
spiritually
onely
,
and
really
in
respect
of
the
soules
dying
to
sinne
,
and
living
to
righteousnesse
,
but
outwardly
,
visibly
,
bodily
in
water
also
,
and
this
significatively
,
and
representatively
of
the
other
,
and
this
is
my
third
argument
for
total
dipping
.
Rantist
.
Significatively
I
grant
if
you
will
,
but
not
representatively
,
I
know
no
necessity
that
in
every
sign
there
is
to
be
a
resemblance
of
the
thing
signified
thereby
.
Baptist.
If
that
be
granted
you
will
not
easily
withstand
the
other
,
yet
that
is
granted
by
the
most
,
and
must
be
granted
by
all
whether
they
will
or
no
:
as
for
Mr.
Cook
and
Mr.
Blake
themselves
they
neither
of
them
seem
to
me
to
deny
,
but
that
such
a
thing
as
a
death
and
resurrection
are
signified
in
baptism
,
yea
Mr.
Cook
affirms
it
,
yea
,
who
questions
saith
he
p.
19.
but
our
justification
and
sanctification
,
or
remission
of
sins
,
together
with
mortification
and
vivification
are
signified
by
baptism
?
and
he
saies
right
,
for
none
can
,
and
I
think
none
doth
deny
it
,
but
Dr.
Featley
,
of
all
Divines
that
I
know
of
:
yea
Calvin
and
Zanchee
both
assert
it
in
their
several
expositions
upon
these
very
places
Rom.
6.4
.
Coloss.
2.12
.
This
participation
in
death
saith
Calvin
,
is
principally
to
be
respected
in
baptism
,
for
not
onely
purgation
,
but
also
mortification
,
and
the
dying
of
the
old
man
is
proposed
there
,
&c.
And
of
spiritual
circumcision
Paul
maketh
two
parts
saith
Zanchee
,
the
first
he
calleth
buriall
with
Christ
,
the
other
resurrection
with
him
,
and
of
both
these
he
maketh
baptism
the
sign
&c.
Neverthelesse
our
above
named
opposers
will
at
no
hand
give
way
,
that
there
should
be
any
representation
or
resemblance
made
in
baptism
of
these
two
things
,
which
are
the
prime
significations
of
it
,
by
putting
under
water
and
plucking
out
again
:
yea
they
seem
to
chide
with
their
several
Antagonists
.
A.
R.
and
C.
B.
for
offering
once
to
urge
that
the
outward
sign
ought
to
hold
analogy
or
proportion
with
the
thing
signified
in
that
particular
;
A
proportion
between
the
sign
,
and
these
things
signified
,
viz.
a
death
,
burial
and
resurrection
Mr.
Blake
grants
there
is
in
our
way
of
baptism
by
dipping
,
but
that
there
need
be
,
or
should
be
so
by
institution
,
this
he
heares
not
of
with
patience
,
no
,
nor
Mr.
Cook
neither
.
But
if
it
please
you
to
have
patience
with
me
so
long
,
sith
those
two
are
the
maine
men
that
(
beside
the
Doctor
whose
repulse
is
not
worth
a
rush
)
so
mainly
oppose
our
Argument
from
Rom.
6.
Col.
2.
I
le
take
the
paines
to
transcribe
their
several
replies
,
and
then
see
what
strength
there
is
in
all
that
they
say
to
the
contrary
.
Mr.
Cooks
defence
is
as
followes
.
What
you
go
about
to
gather
saith
he
from
Col.
2.12
.
Rom.
6.4
.
I
know
not
,
unlesse
this
,
that
as
Christ
was
buried
,
abode
in
the
grave
three
daies
,
and
then
rose
again
,
So
your
party
baptized
must
be
put
under
the
water
,
abide
there
some
considerable
time
,
and
then
come
up
again
,
for
if
you
presse
a
similitude
of
Christs
death
in
going
down
into
the
water
,
and
of
his
resurrection
,
or
comming
up
out
of
the
water
,
why
not
also
of
his
abode
three
daies
by
abiding
three
daies
or
some
considerable
time
,
under
the
water
?
which
will
make
bad
work
,
neither
can
any
such
thing
be
gathered
from
those
Scriptures
.
I
would
demand
two
Questions
(
saith
he
)
1.
How
you
gather
from
these
places
a
dipping
of
the
whole
man
over
head
and
under
water
?
and
that
a
similitude
of
Christs
death
,
burial
and
rising
again
,
to
be
represented
by
dipping
in
water
,
is
signified
here
?
these
Scriptures
shew
indeed
that
the
end
of
our
baptism
is
to
seal
our
communion
with
him
in
his
death
,
and
resurrection
,
by
which
we
are
dead
to
sin
,
and
raised
again
to
holinesse
:
but
if
you
will
presse
hence
a
resurrection
by
our
descending
into
,
abiding
in
,
and
comming
up
out
of
the
water
,
take
heed
least
you
be
one
of
those
,
which
adde
to
Gods
word
,
least
he
reprove
you
as
a
lyar
,
and
adde
unto
you
the
plagues
written
in
his
book
,
for
I
know
no
word
of
God
,
wherein
this
representation
is
necessarily
implyed
,
much
lesse
expressed
.
Besides
if
you
urge
death
and
resurrection
to
be
resembled
by
descension
into
,
and
ascension
out
of
the
water
you
must
urge
also
burial
,
which
is
principally
there
expressed
by
the
biding
of
the
whole
man
,
head
and
all
under
for
a
time
,
answerable
to
Christs
three
daies
burial
,
which
cannot
be
without
danger
,
yea
certainty
of
drowning
.
2.
If
it
should
be
granted
that
a
representation
and
resemblance
of
Christs
death
,
burial
and
resurrection
is
set
before
us
in
baptism
,
and
so
of
our
death
to
sin
,
and
rising
again
to
holinesse
,
yet
I
demand
why
this
may
not
as
well
be
by
infusion
of
water
as
dipping
?
can
you
give
me
an
example
of
so
many
killed
and
buried
by
immersion
,
or
dipping
into
the
water
,
as
I
can
give
of
them
that
have
been
put
to
death
and
buried
by
infusion
of
water
?
I
am
sure
a
whole
world
of
men
and
other
creatures
(
those
few
that
were
in
the
Ark
only
excepted
)
were
buried
in
the
universal
deluge
at
once
by
infusion
,
not
by
dipping
:
so
that
infusion
or
sprinkling
may
as
well
clearly
signifie
death
and
burial
as
dipping
:
and
to
the
preservation
of
Noah
and
those
that
were
with
him
in
the
Ark
(
on
which
waters
were
poured
)
from
drowning
:
the
Apostle
compares
baptism
as
its
Anti-type
.
Thus
far
Mr.
Cook
p.
16
,
17.
And
then
again
p.
19
,
20.21
.
he
undertakes
further
viz.
to
argue
back
again
upon
us
at
large
,
and
to
prove
,
that
if
there
must
needs
be
a
resemblance
and
representation
in
baptism
of
the
things
,
that
are
signified
therby
,
then
it
may
be
as
well
,
nay
must
be
rather
by
washing
,
pouring
sprinkling
then
by
dipping
and
putting
under
the
water
,
sprinkling
and
infusion
being
as
(
if
not
more
)
agreeable
to
the
nature
and
insti●ution
of
baptism
then
dipping
or
immersion
,
for
as
the
word
used
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
washing
,
so
the
thing
represented
,
signifyed
and
sealed
(
saith
he
in
the
wonted
implicit
phrase
)
in
baptism
is
a
washing
1
Cor.
6.11
.
ye
are
washed
.
&c.
the
washing
of
Regeneration
2
Tit.
5.
having
your
bodies
washed
with
pure
water
Heb.
10.22
.
t
is
a
cleansing
and
purging
1
John
.
1.7
.
blood
of
Christ
clenseth
us
from
all
our
sinnes
Heb.
9.14
.
blood
of
Christ
shall
purge
your
conscience
,
which
things
viz.
washing
,
clensing
,
purging
are
done
as
well
by
infusion
of
water
saith
he
as
dipping
,
and
though
it
were
granted
saith
he
,
that
in
those
hot
countreys
they
commonly
washt
by
going
down
into
the
water
,
and
being
dipt
therein
,
that
will
no
more
inforce
a
necessity
on
us
of
observing
the
same
in
baptism
now
,
then
the
examples
of
Christ
,
and
the
Apostles
gesture
in
the
supper
ties
us
to
the
same
which
was
leaning
and
partly
lying
,
but
it
may
be
objected
(
saith
he
)
that
sprinkling
a
little
water
doth
not
so
fitly
represent
the
washing
of
sins
away
,
as
dipping
or
plunging
,
sith
here
the
whole
body
is
washed
,
there
the
face
or
head
onely
:
I
answer
first
saith
he
,
the
Scripture
no
where
requires
washing
of
the
whole
body
in
baptism
.
Secondly
,
with
as
good
reason
one
may
plead
thus
,
that
t
is
most
convenient
that
at
the
supper
every
communicant
should
receive
his
belly
full
of
bread
and
wine
,
and
take
as
long
as
his
stomack
and
head
will
hold
,
to
signifie
the
full
refreshment
of
the
soul
with
the
body
and
blood
of
Christ
;
but
who
would
endure
saith
he
,
such
reasoning
?
These
outward
elements
of
water
,
bread
and
wine
are
for
spiritual
use
,
and
to
signifie
spiritual
things
,
so
that
if
there
be
the
truth
of
things
,
the
quantity
is
not
to
be
respected
further
then
is
sufficient
for
its
end
,
namely
to
represent
the
spiritual
grace
,
and
that
it
be
neither
so
little
as
not
clearly
to
represent
it
,
nor
so
much
as
to
take
off
the
heart
from
the
spiritual
to
the
corporal
thing
:
yea
the
spirituall
grace
and
visible
act
of
God
upon
the
soul
signified
,
and
represented
by
the
outward
act
of
baptism
viz.
The
application
of
Christs
blood
,
and
donation
of
the
spirit
is
exprest
in
Scripture
by
the
name
of
powring
,
sprinkling
,
and
that
probably
,
if
not
certainly
,
with
allusion
to
the
administration
of
baptism
Isa.
44.3
.
Joel
2.28
.
I
will
powre
out
my
spirit
upon
all
flesh
,
Ezech.
36.26
.
I
le
sprinkle
clean
water
upon
you
,
and
you
shall
be
clean
,
this
clean
water
questionlesse
is
the
blood
and
spirit
of
Christ
represented
in
the
water
of
baptism
,
so
in
the
new
testament
Act.
2.
Heb.
10.22
.
1
Pet.
1.2
.
Heb.
9.13
.
and
14.
verses
compared
together
and
Heb.
12.24
.
Now
(
saith
he
)
let
any
one
without
prejudice
consider
these
Scriptures
,
whether
at
least
some
of
them
speak
not
in
allusion
to
baptism
,
and
whether
baptism
be
not
a
lively
resemblance
and
representation
of
the
things
here
spoken
of
,
and
withall
let
him
consider
whether
the
thing
exhibited
in
this
sacrament
,
be
ever
so
fully
set
forth
by
dipping
,
and
then
I
leave
him
to
judge
whether
sprinkling
be
not
as
,
if
not
more
,
agreeable
to
the
nature
of
this
sacrament
as
dipping
or
immersion
.
In
this
manner
Mr.
Cook
delivers
his
conceptions
in
his
to
A.
R.
we
will
onely
see
what
his
parallel
saith
,
who
argues
as
Mr.
Cook
doth
,
epitomizing
as
it
were
the
labors
of
Mr.
Cook
,
unto
his
own
turn
against
C.
B.
wee
l
first
fully
receive
his
charge
also
,
and
then
fully
return
what
in
right
reason
remaines
to
be
returned
to
both
.
If
by
baptism
saith
he
we
are
planted
into
the
likenesse
of
Christs
death
,
and
also
made
partakes
of
his
resurrection
,
will
it
follow
therefore
that
there
must
be
some
ceremony
in
the
application
of
the
water
to
resemble
it
?
if
you
may
take
this
liberty
of
argument
,
give
me
leave
saith
he
to
attempt
the
like
,
and
with
as
good
reason
to
conclude
,
that
baptism
must
be
no
other
then
sprinkling
,
that
there
may
be
proportion
between
it
,
and
that
sprinkling
of
blood
and
water
,
that
did
foreshadow
it
:
or
baptism
must
be
onely
by
powring
of
water
,
there
being
a
lively
representation
between
that
and
pouring
out
of
the
holy
spirit
;
or
that
baptism
must
be
by
washing
with
water
only
,
there
being
a
lively
proportion
between
that
,
and
washing
away
of
sins
by
Christs
blood
;
you
see
(
saith
he
)
what
you
will
gain
from
these
disputes
from
Analogy
and
proportion
.
To
this
purpose
Mr.
Blake
p.
6.
as
if
he
had
stopt
all
our
mouthes
,
by
this
at
once
for
ever
,
yet
I
hope
he
shall
see
that
he
hath
left
us
room
enough
yet
to
breath
in
,
and
by
which
to
breath
out
some
reply
.
Now
to
give
the
more
plain
,
quick
,
cleer
,
and
condig●
check
to
these
two
palpable
controulers
,
not
to
say
contramplers
of
the
present
precious
and
apparent
Truth
,
reducing
Mr.
Blakes
sharp
and
snap-short
Syllogisticalls
unto
that
long
circumferaneous
collation
of
Mr.
Cook
,
out
of
which
(
for
ouhgt
I
find
)
he
fetch
it
,
and
in
the
answering
of
which
Mr.
Blake
is
answered
as
well
as
he
,
I
most
earnestly
intreat
both
those
two
,
and
all
other
opposites
to
that
one
,
and
onely
true
way
of
baptizing
we
plead
for
,
viz.
of
total
dipping
,
seriously
to
advise
what
is
granted
and
d●nyed
,
what
is
asserted
and
argued
,
and
by
what
weak
Mediums
,
and
on
what
crazy
grounds
those
things
are
,
that
are
in
contradiction
to
us
denyed
,
asserted
or
argued
by
them
or
either
of
them
.
They
are
indeed
Copartners
so
that
both
seem
to
side
with
what
either
saith
,
which
yet
I
marvel
at
the
more
,
because
Mr.
Blake
who
quotes
but
contradicts
not
Mr.
Cook
in
it
at
all
,
●o
far
as
I
find
occasion
to
gues●e
by
some
passages
in
the
first
and
fourth
pages
of
his
Reply
to
Mr.
Blackwood
,
is
against
sprinkling
,
so
far
at
least
as
to
judge
the
way
of
dipping
Mr.
Blackwood
pleads
for
,
which
himself
professes
he
hath
been
an
eye
witnesse
of
,
and
known
to
be
the
constant
practise
of
many
Ministers
for
many
yeares
together
,
when
yet
he
never
saw
nor
heard
of
any
sprinkled
,
to
be
more
suitable
to
the
word
then
sprinkling
,
but
Mr.
Cook
is
so
earnest
for
the
way
of
sprinkling
,
as
the
most
excellent
and
pertinent
way
,
that
if
we
may
judge
his
meaning
by
his
words
,
he
thinks
dipping
doth
set
forth
the
things
signified
but
by
the
halves
in
comparison
of
it
;
why
else
doth
he
say
sprinkling
is
as
(
if
not
more
)
agreeable
to
the
nature
of
the
Sacrament
as
dipping
.
Mr.
Blake
grants
not
a
necessity
,
but
an
expediency
at
least
in
dipping
more
then
sprinkling
,
yet
is
silent
towards
them
,
&
sides
exceedingly
against
us
with
them
,
that
are
both
against
us
and
himself
too
for
sprinkling
as
more
evpedient
then
dipping
:
what
reason
he
hath
so
to
do
is
worth
his
earnest
examination
,
he
grants
that
in
baptism
we
are
planted
into
the
likenesse
of
Christs
death
,
and
made
partakers
of
his
resurrection
,
he
grants
,
and
Mr.
Cook
cannot
deny
it
,
that
de
facto
there
is
a
proportion
and
similitude
of
Christs
death
,
burial
and
resurrection
,
by
which
we
are
dead
to
sin
and
rise
to
righteousnesse
,
held
in
the
way
of
dipping
,
and
in
that
respect
I
am
perswaded
judges
dipping
in
his
conscience
more
expedient
then
that
of
sprinkling
,
yet
will
no
more
then
Mr.
Cook
himself
allow
,
but
denyes
us
the
liberty
to
argue
that
by
duty
,
necessity
or
institution
,
there
ought
to
be
de
jure
any
ceremony
to
resemble
it
:
what
little
reason
he
hath
so
to
do
will
appear
easily
,
and
without
further
proof
to
himself
,
who
grants
so
far
,
if
he
consider
that
t
is
duty
,
and
necessary
for
us
necessitate
praecepti
)
by
command
,
commission
and
institution
from
Christ
,
to
do
that
ever
that
is
most
commodious
and
expedient
;
and
whether
it
be
not
most
expedient
,
and
more
then
expedient
too
,
to
resemble
the
death
and
resurrection
of
Christ
,
and
ours
with
him
in
baptism
,
and
whether
dipping
be
not
more
expedient
then
sprinkling
,
or
any
other
way
,
and
more
pertinent
to
represent
all
those
things
,
which
are
signifyed
and
are
to
be
resembled
in
the
ordinance
of
baptism
,
will
fall
under
our
examination
by
and
by
,
when
we
come
to
consider
what
the
things
are
that
are
specially
signified
in
baptism
,
and
how
requisite
it
is
that
they
be
also
represented
in
it
.
In
the
mean
time
let
it
be
considered
what
is
granted
and
denyed
by
Mr.
Cook
of
whom
I
may
truly
say
so
little
do
I
ken
what
the
man
means
by
it
,
that
he
both
grants
us
full
as
much
as
we
desire
,
and
yet
denies
us
too
no
lesse
then
every
thing
we
would
have
;
denying
indeed
,
to
the
contradiction
of
himself
,
the
very
self
same
things
that
yet
he
grants
:
the
truth
is
I
know
not
what
to
call
it
but
confusion
,
nor
find
I
a
way
how
to
reconcile
some
parts
of
it
to
the
rest
,
so
full
of
variance
it
is
within
it self
:
one
while
he
grants
,
asserts
and
argues
the
same
in
general
that
we
do
,
viz.
that
the
spiritual
grace
,
or
thing
signified
in
baptism
is
,
and
ought
to
be
represented
,
or
resembled
in
that
outward
sign
,
and
that
respect
is
to
be
had
that
the
outward
element
of
water
,
which
is
to
signifie
the
spiritual
thing
be
used
,
as
to
the
quantity
of
it
,
though
not
further
,
yet
so
far
as
may
be
sufficient
to
its
end
,
which
end
(
saith
he
mark
his
phrase
in
this
passage
p.
20
)
is
to
represent
(
which
is
as
much
as
to
say
to
resemble
,
or
lively
to
set
out
to
our
eyes
)
that
spiritual
grace
or
thing
signifyed
,
and
that
it
be
not
so
little
as
not
clearly
to
represent
it
;
yea
and
which
is
more
,
and
as
much
as
we
say
our selves
he
grants
,
and
asserts
it
for
undoubted
truth
that
the
spiritual
grace
,
or
thing
signified
by
baptism
is
(
among
other
things
)
a
death
and
resurrection
:
for
who
questions
(
saith
he
p.
19.
)
but
our
justification
and
sanctification
or
remission
of
sins
together
with
mortification
and
vivification
(
which
is
as
much
as
to
say
those
two
parts
of
our
sancti●ication
,
viz.
our
spiritual
death
and
resurrection
)
are
sealed
and
signifyed
by
baptism
,
i.
e.
are
the
spiritual
grace
of
it
.
Also
p.
17.
these
Scriptures
viz.
Rom.
6.
Coll.
2.
shew
indeed
(
saith
he
)
that
the
end
of
our
baptism
is
to
seal
our
communion
with
Christ
in
his
death
and
resurrection
,
by
which
we
are
dead
to
sin
and
raised
again
to
holinesse
.
And
in
all
this
he
sides
so
sourdly
with
us
,
and
jumps
so
just
into
our
opinion
,
that
if
we
did
hire
him
to
speak
our
mind
for
us
to
the
world
,
we
could
scarce
desire
him
to
propound
it
more
plainly
than
he
doth
,
bating
only
his
stiling
baptism
by
the
name
of
a
seal
,
instead
of
which
I
wish
he
would
call
it
only
a
sign
:
yea
he
gives
us
all
that
in
this
case
we
contend
for
from
those
Scriptures
,
viz.
that
the
spiritual
grace
or
thing
signified
in
baptism
is
to
be
therein
also
represented
,
and
that
our
death
and
resurrection
by
vertue
of
Christs
is
that
thing
that
is
signified
there
,
or
that
spiritual
grace
the
signifying
of
which
other
things
not
excluded
)
is
the
chief
end
of
our
baptism
.
Otherwhiles
again
he
gain
saies
this
grant
,
speaking
of
it
suppositively
onely
as
page
17.
If
(
saith
he
)
it
should
be
granted
that
a
representation
and
resemblance
of
Christs
death
,
burial
and
resurrection
is
set
before
us
in
baptism
,
and
so
of
our
death
to
sin
and
rising
again
to
holinesse
,
As
if
he
were
never
the
man
that
had
granted
,
as
you
see
he
doth
,
or
ever
would
grant
,
or
give
way
to
such
a
thing
,
and
not
only
so
,
but
as
if
he
were
loath
,
and
half
angry
that
any
man
should
speak
the
truth
but
himself
,
or
the
same
truth
with
himself
,
he
charms
A.
R.
and
little
lesse
then
charges
him
as
a
lyar
,
and
in
him
consequently
us
all
,
for
saying
no
other
then
what
(
if
you
put
his
sayings
together
)
he
saies
himself
,
which
is
this
,
viz.
That
our
mortification
and
vivification
by
vertue
of
Christs
death
and
resurrection
is
the
spiritual
grace
or
thing
signifyed
,
and
that
respect
or
care
must
be
had
in
the
administration
of
it
,
that
the
quantity
of
water
be
sufficient
clearly
to
represent
the
spiritual
grace
[
but
how
that
can
be
without
enough
to
be
buried
in
water
and
raised
again
,
what
ere
he
thinks
I
know
not
]
but
if
you
will
,
saith
he
,
presse
hence
a
necessity
of
Resemblance
of
Christs
death
,
buriall
and
resurrecti
-
by
our
descending
into
,
abiding
in
,
and
comming
up
out
of
the
water
,
take
heed
least
you
be
of
those
that
adde
to
Gods
word
;
least
he
reprove
you
as
a
lyar
,
and
adde
unto
you
the
plagues
written
in
his
book
,
for
I
know
not
any
Word
of
God
,
wherein
this
representation
is
necessarily
implyed
,
much
lesse
expressed
.
Thus
whereas
he
saies
elsewhere
,
as
I
have
shewed
above
,
that
the
end
of
baptism
was
to
represent
the
spiritual
grace
as
well
as
signify
it
,
and
that
the
spiritual
grace
,
or
thing
signified
,
and
to
be
cleerly
represented
is
mortification
and
vivification
,
or
communion
with
Christs
death
and
resurrection
(
which
things
t
is
strange
he
should
say
against
the
word
of
God
,
for
he
protests
it
to
be
against
the
word
when
we
say
it
,
and
if
there
be
any
word
expressing
or
implying
a
representation
,
which
himself
so
much
talks
on
,
I
am
sure
there
is
none
like
those
two
which
we
produce
,
viz.
Rom.
6.
Col.
2.
which
most
lively
shew
it
,
as
I
shall
shew
anon
,
and
undeniably
declare
)
yet
here
in
the
passage
last
cited
,
he
that
talks
of
this
representation
,
and
resemblance
of
Christs
death
and
resurrection
,
and
ours
with
him
,
as
needful
to
be
made
in
baptism
,
is
a
lyar
with
him
and
an
adder
to
the
word
,
which
warrants
no
where
to
presse
a
resemblance
of
the
thing
signified
in
the
dispensation
of
the
outward
sign
,
no
not
so
much
as
in
those
Scriptures
Rom
6.
Col.
2.
So
this
representation
in
baptism
is
with
him
it
seems
a
matter
that
must
be
,
and
yet
must
not
be
,
and
yet
must
be
.
And
yet
for
all
this
(
which
is
the
wonder
of
me
,
and
will
be
of
many
more
,
but
specially
of
every
wise
man
,
that
hath
his
wits
about
him
,
and
would
have
bin
of
Mr
Woodcock
too
,
who
without
taking
notice
of
any
weaknesse
in
it
,
extoll'd
the
Book
in
the
beginning
of
it
,
and
put
it
forth
to
Sir
Iohn
Burgoines
patronage
,
had
he
well
weighed
these
passages
of
it
)
Mr.
Cook
wheeles
about
once
again
,
and
will
needes
have
a
representation
and
resemblance
of
the
thing
signified
by
baptism
in
the
manner
of
administration
of
it
,
and
argues
stiffely
for
it
to
,
but
the
representation
must
be
of
what
he
pleases
among
the
things
signified
,
and
not
of
the
main
thing
signifyed
in
baptism
,
it
must
be
of
sanctification
as
t
is
called
a
washing
a
cleansing
,
a
purging
,
a
pouring
of
the
spirit
on
us
,
a
sprinkling
of
the
blood
of
Christ
on
us
,
and
so
be
done
by
sprinkling
water
:
but
not
as
it
stands
divided
into
its
two
parts
mortification
and
vivification
,
a
death
and
resurrection
:
or
else
if
there
must
be
a
resemblance
of
this
death
and
resurrection
in
baptism
,
then
by
an
As
for
example
fetcht
from
the
old
world
,
that
was
drowned
,
dead
,
buried
by
an
infusion
of
water
,
not
an
immersion
,
and
from
the
Ark
which
was
rained
upon
only
,
and
not
overwhelmed
,
this
death
and
resurrection
must
needs
,
and
may
better
be
resembled
by
an
infusion
and
sprinkling
then
by
total
immersion
or
dipping
in
water
,
for
if
we
urge
to
have
the
death
and
resurrection
resembled
by
dipping
.
i.
e.
a
descension
into
the
water
,
and
ascention
out
of
the
water
,
which
we
all
know
was
the
way
of
Christs
and
the
Eunuchs
baptism
,
we
must
urge
also
burial
,
which
is
principally
expressed
.
Rom.
6.
Col.
2.
to
be
resembled
too
,
by
biding
of
the
whole
man
under
the
water
for
some
time
,
answerable
to
Christs
three
daies
biding
in
the
bowels
of
the
Earth
,
which
cannot
be
without
danger
,
quoth
he
,
yea
certainty
of
drowning
:
and
if
sprinkling
should
not
so
fitly
resemble
as
dipping
and
plunging
,
yet
the
Scripture
no
where
requires
the
washing
of
the
whole
body
,
to
all
which
I
answer
.
Resp.
1.
which
thing
of
his
called
sprinkling
of
water
on
the
face
,
for
all
he
saies
it
may
as
well
or
better
(
sith
so
many
were
of
old
killed
and
buried
by
sprinkling
,
or
raining
on
them
in
the
daies
of
Noah
)
serve
to
resemble
our
death
,
and
burial
then
dipping
does
,
yet
in
truth
resembles
a
death
,
burial
,
and
resurrection
,
little
more
then
a
knock
o'
th'
pate
.
Secondly
,
which
drowning
of
the
old
world
,
as
it
would
make
not
a
jot
for
such
a
purpose
as
he
pleads
for
,
had
it
been
by
such
a
way
as
he
dreames
it
was
by
viz.
sprinkling
,
raining
on
them
,
by
infu●ion
and
not
immersion
,
yet
in
very
deed
(
and
so
hee
l
see
,
when
he
is
awake
,
and
his
eyes
are
open
)
was
by
immersion
immediately
,
and
not
infusion
,
for
it
might
have
rained
long
enough
upon
the
earth
,
before
the
men
that
had
houses
to
shelter
themselves
in
from
that
,
would
have
bin
killed
,
and
buried
under
water
,
if
the
waters
had
not
prevailed
by
a
flood
so
high
over
the
earth
,
as
to
overwhelm
the
men
under
it
,
and
plunge
them
ore
head
and
ears
:
and
if
he
call
that
sprinkling
and
infusion
,
let
him
sprinkle
or
infuse
water
in
such
abundance
,
till
the
water
sprinkled
or
infused
,
become
of
such
depth
about
the
parties
he
is
about
to
sprinkle
,
as
to
swell
ore
their
heads
,
and
to
swill
them
wholly
under
it
,
and
I
shall
own
such
infusion
for
right
baptism
,
yet
none
of
Christs
ordinance
neither
,
unlesse
dispenst
to
a
right
subject
i.
e.
babes
or
beginners
in
the
faith
.
Thirdly
,
which
elegant
allusion
of
his
to
the
ark
,
as
that
on
which
water
was
onely
powred
or
sprinkled
,
whence
he
seemes
to
argue
thus
viz.
that
it
rained
onely
on
the
Ark
,
or
water
was
onely
powred
or
sprinkled
upon
the
Ark
,
which
Ark
was
a
type
of
baptism
,
Ergo
,
baptism
must
be
dispenst
by
sprinkling
,
is
as
simple
a
delusion
as
ever
was
devised
,
for
if
he
intend
that
for
an
argument
to
prove
that
baptism
is
to
be
done
by
sprinkling
(
and
if
not
what
does
it
there
?
)
it
does
rather
conclude
that
baptism
must
be
sprinkled
as
the
Ark
was
,
for
reduce
his
matter
into
the
form
of
a
syllogism
,
and
see
how
sillily
it
concludes
viz.
thus
The
Ark
was
a
Type
of
baptism
.
But
the
Ark
was
only
sprinkled
with
the
rain
,
not
dipt
.
Ergo
,
baptism
its
antitype
,
is
to
be
dispenst
by
sprinkling
.
He
concludes
more
●hen
he
can
possibly
squeeze
out
from
those
premises
,
and
another
thing
then
what
is
asserted
of
the
Ark
in
his
minor
:
whereas
in
right
form
it
should
run
thus
.
The
Ark
typified
baptism
.
But
the
Ark
was
rained
on
,
baptized
or
wetted
by
infusion
onely
.
Ergo
baptism
must
be
rained
on
,
baptized
or
wetted
by
infusion
onely
.
But
then
what
simple
stuff
were
this
?
what
a
logical
lump
of
artificial
non-sense
?
Besides
,
if
it
would
follow
that
because
the
Ark
which
was
a
type
of
baptism
was
sprinkled
,
therefore
the
way
of
baptism
is
sprinkling
,
it
would
more
truly
follow
that
because
the
Ark
was
half
dipt
and
half
sprinkled
,
one
part
of
it
being
under
the
water
,
another
sprinkled
with
rain
aboue
the
water
,
therefore
the
way
of
baptism
is
to
dip
one
half
of
the
person
,
and
to
sprinkle
the
other
half
:
but
alas
the
Ark
was
a
type
of
baptism
,
as
t
was
the
way
and
outward
meanes
of
salvation
,
but
not
in
this
respect
as
it
was
rained
on
:
nullum
simile
currit
Quatuor
.
Fourthly
,
which
washings
,
purgings
,
sprinklings
of
Christs
blood
,
and
clean
water
typified
of
old
,
and
foreshadowed
by
the
blood
of
calves
and
goats
,
with
water
and
scarlet
wool
,
and
hysop
,
wherewith
Moses
and
the
high
priests
after
him
sprinkled
the
old
Israel
,
so
that
they
were
typically
and
ceremonially
counted
holy
,
and
clean
thereupon
in
a
fleshly
sense
onely
,
are
all
expressions
spoken
not
with
such
allusion
to
baptism
(
as
Mr.
Cook
imagines
)
nor
are
so
neer
a
kin
to
it
as
he
laies
claim
to
:
for
if
they
are
all
to
be
resembled
and
respected
by
us
in
our
baptism
,
as
things
some
way
or
other
signified
to
us
therein
,
yet
are
they
not
at
all
the
main
,
or
principall
things
,
or
such
as
are
immediately
,
or
primarily
,
but
onely
remotely
,
and
secondarily
signified
to
us
therein
,
and
so
not
necessarily
to
be
either
all
,
or
at
all
so
much
resembled
as
something
else
:
But
the
death
,
burial
and
resurrection
of
Christ
,
which
is
the
rise
and
root
,
the
originall
and
meritorious
cause
of
all
the
rest
,
being
that
which
(
though
you
would
shut
it
out
altogether
from
its
interest
and
right
of
being
represented
in
baptism
of
all
the
rest
)
is
mainly
and
most
immediately
signified
,
and
primarily
to
be
eyed
,
and
respected
,
and
all
the
rest
but
consequently
,
and
through
that
,
therefore
its
necessary
that
this
should
be
resembled
most
lively
,
that
it
may
take
the
deeper
impression
upon
us
.
Yea
these
matters
of
Christs
death
,
burial
,
and
resurrection
are
such
cardinall
things
to
be
considered
,
as
quibus
non
mediantibus
,
without
the
mediation
of
which
we
cannot
conceive
clearly
,
nor
lay
claim
to
any
of
the
other
as
ours
.
For
as
in
the
supper
remotely
heaven
it self
,
and
all
spirituall
excellencies
are
signified
to
us
to
be
ours
,
yet
all
the
things
signified
cannot
be
represented
to
the
eye
,
but
onely
such
as
are
the
more
immediate
significations
of
it
,
and
are
the
rise
and
proper
cause
of
all
the
rest
,
viz.
Christ
crucified
,
and
our
feeding
on
him
by
faith
,
the
seare
,
and
are
to
be
lively
set
forth
unto
us
,
and
resembled
before
our
eyes
in
bread
and
wine
broken
,
and
powred
out
and
received
and
applied
to
us
,
but
not
all
the
fruits
of
his
dea●h
and
our
faith
▪
even
so
it
is
likewise
in
baptism
;
and
indeed
the
main
signification
in
both
is
Christs
person
crucified
,
dead
,
buried
,
and
raised
,
and
that
is
to
be
resembled
in
both
,
and
other
things
viz.
the
benefits
of
his
death
as
remission
of
sins
,
and
purging
,
&c.
to
be
consequentially
gathered
from
that
,
neither
can
,
nor
are
,
nor
need
all
those
to
be
resembled
:
But
as
for
Mr.
Cook
he
pleads
stifly
to
have
all
these
resembled
viz.
washing
,
purging
,
powring
,
sprinkling
of
the
spirit
and
blood
of
Christ
,
but
excludes
the
main
thing
altogether
viz.
Christs
death
and
resurrection
,
which
are
the
very
rise
and
ground
of
all
those
:
And
yet
if
he
will
needs
have
all
those
to
be
resembled
,
are
they
not
as
much
,
and
much
more
resembled
by
dipping
and
plunging
a
person
in
water
,
then
by
powring
and
sprinkling
a
little
water
upon
him
?
and
is
not
swilling
under
water
a
more
effectuall
way
of
washing
and
clensing
then
sprinkling
?
which
though
it
be
a
Diminutive
way
of
wetting
,
yet
in
truth
is
no
way
of
washing
at
all
:
If
therefore
he
will
have
washing
,
and
such
a
washing
as
well
deserves
the
name
of
clensing
to
be
resembled
in
baptism
,
can
he
have
even
that
done
in
a
better
way
then
by
dipping
▪
or
dousing
?
for
verily
plunging
,
is
a
washing
,
and
a
more
eminent
way
of
washing
,
and
purifying
,
and
so
more
lively
resembling
ablutionem
peccatorum
the
purging
away
our
sinnes
by
the
blood
of
Christ
,
then
aspersion
,
or
bare
infusion
,
either
of
which
without
some
after
rubbing
is
a
way
of
washing
and
clensing
seldome
used
by
men
or
women
,
unlesse
it
be
among
flatternes
that
are
minded
to
leave
things
as
foul
well
nigh
as
they
find
them
:
and
I
am
sure
there
s
no
rubbing
succedaneous
to
your
sprinkling
,
which
is
any
ingredient
to
your
dispensation
,
for
what
the
priest
drops
on
the
midwife
rubs
indeed
,
not
on
,
but
off
,
and
so
as
that
is
no
washing
,
so
(
if
it
were
)
I
hope
you
do
not
allow
the
midwife
to
give
equal
influence
with
the
priest
unto
the
dispensation
of
baptism
.
Besides
,
both
sprinkling
and
powring
are
vertualy
implied
in
plunging
,
and
burying
in
water
,
but
these
are
not
at
all
supposed
in
the
other
,
every
lesser
wetting
being
contained
,
and
included
in
the
greater
,
not
so
the
greater
in
the
lesse
.
Fiftly
,
which
quirk
of
his
concerning
a
necessity
of
abiding
3.
daies
under
water
answerable
to
Christs
3
daies
buriall
,
if
we
will
needs
urge
an
necessity
of
resembling
him
in
his
death
,
burial
and
resurrection
,
is
so
fond
,
that
a
fool
may
find
enough
wherewith
to
refel
it
,
for
Mr.
Cook
knows
that
nullum
simile
currit
quatuor
,
no
similitude
answers
in
all
things
,
besides
t
is
the
truth
and
substance
of
the
thing
,
not
the
circumstance
,
or
quantity
of
time
of
abode
,
which
is
to
be
respected
here
,
for
a
burial
is
as
true
a
burial
,
when
a
person
abides
but
3.
minutes
wholly
under
the
element
,
wherein
he
is
buried
,
as
if
he
abode
3.
daies
,
and
a
burial
is
as
truly
represented
by
being
once
under
water
,
as
if
one
continued
under
altogether
,
and
the
resurrection
a
little
better
by
being
brought
up
again
alive
,
then
if
one
lay
till
he
were
altogether
dead
.
Sixthly
and
lastly
,
which
assertion
of
his
,
uttered
in
favour
of
his
assertion
viz.
that
the
Scripture
no
where
requires
the
washing
of
the
whole
body
,
is
so
much
the
more
savouring
of
either
ignorance
,
or
forgetfulnesse
in
him
,
or
both
,
by
how
much
one
of
the
very
Scriptures
,
that
are
quoted
by
himself
,
as
speaking
in
reference
to
baptism
,
doth
require
it
,
for
its
said
Heb.
10.22
.
let
us
draw
neer
with
a
true
heart
&c.
and
having
our
bodies
washed
with
pure
water
,
which
clause
(
if
meant
of
baptism
as
undoubtedly
it
is
)
requires
not
a
sprinkling
,
but
a
washing
(
and
that
s
more
then
your
sprinkling
is
)
and
this
too
not
of
the
face
only
,
which
is
the
only
part
you
sprinkle
,
but
of
our
bodies
;
which
word
whether
we
shall
take
properly
to
signifie
the
whole
body
indeed
,
or
run
to
figurative
acceptations
,
when
we
need
not
,
and
take
the
body
by
a
Synechdoche
of
the
whole
for
a
part
to
signifie
so
small
a
part
as
the
face
only
,
I
need
not
wish
a
wise
man
to
determine
,
for
every
unprejudiced
man
that
hath
but
common
sense
will
see
cause
enough
to
take
it
plainly
as
it
lies
.
Rantist
.
But
all
this
while
me
thinks
you
make
it
appear
so
plainly
as
you
not
must
,
before
I
believe
or
receive
it
,
that
it
is
so
needful
as
you
would
make
it
that
there
should
be
a
resemblance
of
the
thing
signified
in
that
sign
of
baptism
at
all
,
that
s
the
thing
I
wait
to
see
proved
;
for
let
Mr.
Cook
make
what
suppositions
and
grants
he
will
of
a
resemblance
,
yet
I
see
no
reason
at
all
to
urge
a
necessity
of
such
a
thing
,
nor
will
I
speak
so
much
as
ex
hypothesi
,
if
there
must
be
,
for
none
need
be
●or
ought
I
know
.
What
I
hope
there
are
an
hundred
signes
of
things
,
which
have
not
any
analogy
at
all
with
those
things
they
signifie
.
Baptist.
Having
thus
blown
away
the
strange
mist
,
whereby
Mr.
Cook
endeavoured
to
thicken
the
air
,
so
that
men
might
not
discern
clearly
the
true
intent
of
those
Scriptures
Rom.
6.
Col.
2.
nor
the
truth
at
all
in
this
point
of
total
dipping
▪
I
come
now
in
answer
to
his
and
your
,
and
Mr.
Blakes
flat
denial
of
any
word
or
warrant
for
any
representation
,
and
also
to
his
demand
p.
27.
to
shew
how
we
gather
from
reason
,
and
your
own
authors
,
and
those
very
Sciptures
you
oppose
,
the
diping
of
the
whole
man
over
the
head
,
and
under
the
water
,
and
that
a
similitude
of
Christs
death
,
burial
and
rising
again
to
be
represented
by
dipping
into
the
water
is
signified
there
.
But
first
,
I
must
tell
you
I
observe
you
know
not
greatly
what
to
say
among
you
against
our
urgings
of
a
resemblance
of
Christs
death
,
and
burial
,
and
resurrection
from
these
Scriptures
:
for
some
of
you
stand
it
out
,
as
much
as
you
well
can
,
that
there
is
not
to
be
any
representation
of
a
death
and
resurrection
,
as
Dr.
Featley
and
Mr.
Cook
both
do
,
the
Dr.
keeping
at
such
a
distance
from
it
,
that
to
fence
it
farr
enough
from
him
he
denies
any
such
thing
to
be
so
much
as
signified
,
Mr.
Cook
yielding
that
that
very
thing
among
others
is
signified
,
and
that
the
spiritual
grace
or
thing
signified
is
to
be
represented
too
,
only
you
must
excuse
him
as
to
that
piece
of
the
spiritual
grace
,
all
the
rest
but
that
he
will
give
way
to
have
resembled
,
but
fearing
least
it
can
hardly
be
so
cleerly
evaded
,
but
that
t
wil
needs
be
proved
against
them
that
a
death
,
burial
and
resurrection
must
be
represented
,
they
fall
a
proving
it
that
there
may
be
,
and
is
a
death
burial
and
resurrection
reselmbled
in
their
way
of
sprinkling
,
and
infusion
,
as
much
(
if
not
more
then
in
our
way
of
dipping
)
but
either
of
them
shift
for
themselves
in
severall
wayes
,
the
Drs
way
wherein
he
proves
there
is
a
resemblance
of
death
and
resurrection
in
the
manner
of
baptism
,
as
it
is
administred
in
the
Church
of
England
is
this
,
though
the
child
be
not
dipped
in
water
himself
(
saith
he
)
yet
the
minister
dippeth
his
hand
in
water
und
plucketh
it
out
again
when
he
baptizeth
the
infant
,
where
note
,
that
the
Doctor
doth
conceive
that
though
sprinkling
may
serve
to
represent
a
death
and
resurrection
,
as
well
as
our
dipping
,
yet
it
is
upon
this
absurd
account
viz.
in
that
there
is
a
certain
dipping
accompanies
their
sprinkling
,
whereby
that
resemblance
is
made
viz.
the
divping
the
hand
of
the
Administrator
:
but
Mr.
Cook
though
he
be
not
so
gross
as
to
imagine
with
the
Dr.
that
the
burying
of
the
ministers
hand
wi●l
serve
instead
of
burying
the
persons
body
,
which
is
,
if
any
burial
be
at
all
,
to
be
buried
in
baptism
,
yet
he
is
as
grosse
in
his
conception
another
way
,
while
he
goes
about
to
prove
sprinkling
,
or
infusion
it self
to
resemble
a
death
burial
and
resurrection
as
sufficiently
as
dipping
,
and
this
too
by
such
a
coined
Chymaera
,
such
a
crude
and
immature
imagination
as
is
ridiculous
,
viz.
of
the
old
worlds
being
drowned
and
buried
by
no
more
then
sprinkling
,
and
the
fall
of
rain
:
for
verily
neither
was
the
rain
a
resemblance
of
a
death
,
burial
and
resurrection
,
or
any
thing
like
thereto
:
nor
yet
was
it
the
rain
but
the
overflowing
of
waters
by
reason
of
the
rain
that
drowned
them
,
and
though
that
orewhelming
was
a
lively
emblem
of
death
and
burial
,
as
baptism
is
to
be
,
yet
there
was
nothing
that
resembled
a
resurrection
,
as
in
baptisme
there
must
be
,
sith
they
never
rose
from
under
it
any
more
.
This
crooked
come
off
therefore
of
Mr.
Cooks
is
●arre
more
ridiculous
then
rational
,
and
yet
I
know
more
men
of
his
mind
in
this
particular
,
I
mean
so
far
as
to
agree
to
it
,
with
lesse
ado
then
he
doth
,
that
a
death
,
burial
and
resurrection
is
to
be
resembled
in
baptism
,
and
yet
to
think
that
the
sprinkling
or
casting
water
upon
the
party
doth
sufficiently
make
that
resemblance
▪
but
I
testify
to
him
that
this
his
way
is
his
folly
,
and
theirs
also
that
approve
his
sayings
,
and
I
advise
both
him
and
them
that
adhere
to
him
to
be
heartily
ashamed
of
two
opinions
of
his
,
so
equally
odd
and
absurd
that
I
can
scarce
tell
well
which
of
the
two
are
more
absurd
then
the
other
.
The
one
is
his
supposition
that
the
spiritual
grace
to
be
represented
and
resembled
in
the
manner
of
administration
of
that
ordinance
of
baptism
is
sprinkling
,
besprinkling
with
the
blood
of
Christ
,
whence
in
order
thereto
he
as
unworthily
argues
,
that
baptism
must
be
dispensed
by
sprinkling
,
which
indeed
nullifies
it
from
being
baptism
,
if
he
consider
the
inconsistency
that
is
proved
to
be
between
them
.
The
other
is
the
thing
in
hand
,
viz.
his
supposition
that
sprinkling
may
well
not
only
signify
,
but
resemble
a
death
,
burial
and
resurrection
as
well
as
dipping
,
and
is
as
well
required
,
for
so
he
hints
p.
19.
to
be
used
in
this
Sacrament
as
the
other
.
If
those
,
who
own
these
things
,
and
whose
own
they
are
,
will
not
be
ashamed
of
them
,
for
my
part
I
am
,
for
to
think
that
the
wisdome
of
the
spirit
,
that
in
condescension
to
our
dull
capacities
did
leave
visible
signs
to
be
not
only
true
remembrances
,
but
also
lively
resemblances
of
spiritual
things
,
should
order
things
so
unsuitably
to
sense
,
as
to
require
and
appoint
matters
utterly
unlike
one
another
,
and
between
which
there
is
no
Analogy
at
all
to
answer
one
the
other
by
way
of
resemblance
,
viz.
such
a
thing
as
rantism
to
resemble
a
death
,
burial
and
resurrection
,
which
are
to
be
,
and
are
truly
resembled
all
in
true
baptism
,
i.
e.
in
dipping
,
or
appoint
such
an
ordinance
as
baptism
,
which
in
plain
English
is
dipping
,
to
resemble
rantism
only
,
or
sprinkling
with
Christs
blood
is
no
lesse
the
absurdity
in
the
abstract
.
But
as
for
you
your self
,
you
are
it
seems
of
Mr.
Blakes
mind
,
i.
e.
resolved
to
own
no
necessity
at
all
of
any
resemblance
of
any
thing
,
nor
of
any
ceremony
to
be
in
the
sign
of
baptism
,
representing
the
things
signifyed
in
it
,
I
shall
therefore
shew
that
as
in
true
baptism
,
i.
e.
dipping
,
there
is
de
facto
,
and
that
Mr
Blake
confesses
,
so
there
ought
to
be
de
jure
a
proportion
and
resemblance
of
the
death
and
resurrection
of
Christ
,
and
of
ours
with
him
in
that
ordinance
:
whereas
therefore
you
say
that
all
signes
do
not
represent
the
thing
signified
thereby
,
t
is
true
who
questions
that
?
but
t
will
not
therefore
follow
,
but
that
there
are
some
signs
that
both
do
,
and
may
and
by
institution
must
not
only
signify
,
but
also
resemble
at
least
the
main
things
that
are
signified
,
of
which
sort
baptism
is
without
question
one
.
We
must
here
thefore
distinguish
concerning
signes
,
among
which
some
are
natural
,
which
by
nature
signify
the
things
,
whereof
they
are
signs
,
as
smoak
signifies
that
there
is
fire
,
as
we
say
there
is
no
smoak
but
its
a
sig●
there
is
some
fire
,
a
red
and
louring
morning
a
sign
of
a
foul
day
.
Others
Praeter-natural
and
institutive
,
which
by
institution
signify
the
things
whereof
they
are
signes
,
and
this
either
by
humane
appointment
,
as
the
Ivy-bush
is
a
sign
among
men
tha●
wine
is
to
be
sold
,
where
it
hangs
,
or
divine
,
as
the
Rainbow
is
a
sign
by
divine
appointment
to
signify
that
the
world
shall
never
be
wholly
drowned
again
by
water
:
and
these
signes
by
divine
institution
are
either
such
as
are
simpliciter
signantia
,
meerly
and
simply
significative
of
the
things
they
signifie
without
any
Analogy
,
or
likenesse
to
them
at
all
,
as
the
Rainbow
,
which
signifies
,
but
resembles
not
the
worlds
deliverance
from
drowning
,
and
the
dew
,
and
drought
that
were
by
turnes
on
Gideons
fleece
,
which
were
signes
to
him
of
it
,
but
not
resemblances
of
his
victory
,
and
the
shadowes
going
back
upon
the
dial
of
Ahaz
,
which
was
a
sign
to
Hezekiah
,
but
not
a
resemblance
of
his
recovery
,
and
such
like
.
Or
else
such
as
are
sign●ntia
et
similantia
simis
'
,
having
in
them
the
signification
and
similitude
of
the
things
signified
together
:
and
of
this
sort
are
all
those
signs
which
you
commonly
,
but
not
properly
call
seals
also
viz.
the
sacraments
,
whether
those
of
the
old
,
or
those
of
the
New
Testament
,
viz.
Circumcision
,
and
the
Passeover
,
baptism
and
the
Supper
,
from
the
manner
of
the
administration
of
the
two
first
of
which
you
use
to
argue
to
the
manner
of
the
administration
of
the
two
last
,
which
so
far
,
but
no
further
then
serves
your
turnes
you
say
came
in
the
room
of
the
other
;
for
though
by
way
of
Analagy
with
Circumcision
,
as
comming
in
the
room
thereof
,
you
would
have
baptisme
dispensed
to
infants
,
yet
neither
Anallogically
to
males
onely
,
nor
on
the
8th
day
onely
,
nor
to
male
servants
also
,
nor
yet
by
way
of
analogy
with
the
passover
,
which
admitted
of
every
circumcisied
soul
,
will
you
admit
baptized
infants
to
the
supper
,
which
came
by
institution
more
truly
,
and
immediately
in
the
room
of
the
Passeover
,
even
when
it
was
moriturum
,
if
not
plane
mortuum
?
for
it
was
no
more
to
be
meddled
with
for
ever
,
whereas
circumcision
was
in
use
de
jure
after
baptism
was
begun
.
But
I
pray
Sirs
be
not
pickers
and
chusers
thus
at
your
own
pleasure
,
but
if
you
will
have
an
analogy
to
be
held
,
let
it
be
in
such
things
,
wherein
it
should
be
held
between
the
old
testament
sacraments
and
the
new
.
An
argument
however
ad
hominem
i.
e.
sufficient
to
confute
you
out
of
your
own
mouthes
,
who
plead
so
for
analogy
between
those
two
administrations
of
the
old
testament
,
and
these
two
of
the
new
arises
naturally
from
your
own
opinions
,
for
if
a
proportion
must
needs
be
kept
between
circumcision
and
baptism
in
point
of
administration
otherwise
,
why
not
in
the
manner
of
the
administration
of
these
signes
,
as
they
stand
in
reference
to
the
things
thereby
signified
,
so
as
that
the
one
of
these
signes
viz.
baptism
,
may
stand
in
some
proportion
to
its
signatum
,
as
well
as
the
other
i.
e.
circumcision
?
The
Pascal
lamb
without
blemish
,
a
bone
of
which
was
not
to
be
broken
,
did
not
onely
signifie
,
but
lively
resemble
also
Agnum
immaculatum
exhibendum
,
that
lamb
Christ
Iesus
,
which
was
once
to
be
offered
without
spot
to
God
,
and
not
a
bone
of
him
to
be
broken
,
also
the
supper
that
came
after
it
doth
not
onely
signifie
,
but
resemble
also
Agnum
exhibitum
,
Christ
crucified
,
that
immaculate
lamb
now
offered
,
whose
body
was
broken
and
blood
shed
,
by
bread
broken
and
wine
powred
forth
.
Circumcision
or
cutting
off
the
superfluous
foreskin
of
the
flesh
did
not
only
signify
,
but
lively
represent
the
signatum
,
the
Circumcision
o●
the
heart
,
i.
e.
sanctification
,
the
paring
off
,
and
putting
away
the
fleshly
superfluities
of
the
heart
,
and
can
you
give
us
think
you
,
or
give
your selves
either
any
good
account
,
why
baptism
onely
of
all
the
rest
should
be
exempted
in
this
case
,
from
bearing
semlably
with
the
rest
an
Analogy
,
proportion
and
similitude
to
its
signatum
,
i.
e.
the
thing
mainly
notifyed
therein
?
which
originally
is
the
death
,
burial
and
resurrection
of
Christ
,
and
our
communion
therewith
,
and
plantation
into
the
likenesse
thereof
:
is
not
the
manner
of
administration
of
that
to
be
such
also
,
as
may
resemble
(
and
so
onely
the
way
of
dipping
doth
)
a
Death
,
Buriall
,
and
Resurrection
?
Rouse
up
and
reckon
but
with
your
consciences
a
little
,
and
see
if
they
will
tell
you
otherwise
,
if
they
do
they
give
the
ly
(
and
that
you
who
deify
your
Orthodox
Divines
will
be
loath
to
do
)
to
all
divines
both
antient
and
modern
,
who
so
far
as
I
find
(
except
onely
Mr.
Blake
)
do
teach
us
that
the
end
of
all
the
institutions
of
the
Old
and
New
Testament
,
to
which
you
allow
the
name
of
Sacraments
,
are
ex
instituto
,
to
resemble
as
well
as
signify
their
signifyed
objects
.
Kekerman
referres
a●l
the
Sac●aments
to
the
signes
of
that
sort
that
do
signifie
cum
Analogia
,
i.
e.
that
bear
a
likenesse
to
the
things
signifyed
,
System
.
log
.
p.
12.13
.
Calvin
and
Vrsin
,
that
are
men
of
much
note
in
your
Account
,
are
thus
opinioned
both
,
as
you
may
see
in
the
institutions
of
the
one
,
and
the
Catechism
of
the
other
,
whether
we
are
directed
by
you
for
sufficient
furniture
for
infants
baptisme
.
Calvin
saies
thus
of
the
Sacraments
:
Institutionum
lib.
4.
cap.
14.
sect.
20.
[
a
](A39566-e151910-b)
a
In
eundem
in
quem
nostra
nunc
intendunt
Scopum
,
et
vetera
illa
spectarunt
,
nempe
,
ut
ad
Christum
di●igerent
,
&
pene
manu
ducerent
,
aut
ipsum
potius
ceu
imagines
representarent
,
ac
cognoscendum
proferrent
,
The
Sacraments
of
the
old
Testament
,
did
tend
to
the
very
same
end
,
and
purpose
,
as
ours
now
do
,
namely
that
they
might
direct
and
lead
us
,
as
it
were
,
by
the
hand
to
Christ
,
or
rather
that
they
might
represent
him
as
certain
images
or
pictures
,
and
set
him
forth
to
us
to
be
known
.
Vrsins
Catechism
saies
no
lesse
,
but
much
more
,
and
that
much
more
plainly
to
this
purpose
,
and
what
is
spoken
there
too
is
not
spoken
as
the
opinion
of
Pareus
or
Vrsin
onely
,
but
as
the
mind
of
one
,
that
may
be
more
taking
with
you
then
any
of
these
,
viz.
Saint
Austin
,
who
is
stiled
Malleus
Hereticorum
,
one
that
mauld
the
Hereticks
in
his
daies
,
who
also
is
fainted
up
in
so
many
pages
of
your
Ashford
Pamphlet
,
that
you
cannot
for
shame
unfaint
him
so
far
,
as
not
to
believe
him
,
but
to
rehearse
a
little
what
is
there
said
,
in
the
358.359
.
pages
of
that
book
:
after
mention
made
of
the
promise
of
the
Gospel
you
may
find
these
words
,
viz.
[
b
](A39566-e152030-b)
b
Eam
promionem
in
evangelio
datam
per
sacramenta
nobis
magis
declarat
Deus
,
nempe
per
analogiam
signorum
cum
rebus
,
quae
per
ea
significantur
,
sicut
similitudo
declarat
id
,
cujus
est
similitudo
,
haec
enim
quando
intelligitur
,
etiam
id
cujus
est
similitudo
fit
perspicuum
,
et
quidem
magis
quam
fine
similitudine
,
et
ut
vera
similitudo
non
intelligitur
,
nisi
analogia
similitudinis
intellegatur
,
ita
nec
sacramenta
nisi
Analogia
signorum
et
rerum
intellegatur
:
hoc
sensu
Apologia
Augustanae
confessionis
aliquoties
sacramenta
vocat
picturas
.
That
promise
that
is
given
us
in
the
word
God
doth
more
plainly
declare
to
us
by
the
sacraments
,
namely
by
that
likenesse
which
is
between
the
signs
and
those
things
which
are
signified
;
as
a
picture
or
image
declares
that
of
which
it
is
the
image
,
for
when
the
picture
is
understood
,
that
even
that
of
which
it
is
the
picture
is
made
cleer
,
and
verily
farre
more
cleer
then
without
a
picture
:
and
as
a
true
picture
is
not
well
understood
,
if
the
likenesse
or
lively
resemblance
of
the
picture
be
not
observed
,
so
neither
are
the
sacraments
,
unlesse
the
likenesse
of
the
outward
signes
,
and
things
thereby
signified
be
understood
:
in
this
sense
the
Appollogy
of
the
Augustinian
confession
,
doth
divers
times
call
the
sacraments
by
the
name
of
pictures
.
And
again
p.
363.
shewing
wherein
the
sacramental
union
between
the
sign
and
the
thing
signified
consists
,
it
stands
(
saith
he
)
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vel
similitudine
signorum
cum
rebus
signatis
,
in
the
analogy
and
likenesse
that
is
between
the
signes
and
things
signified
.
And
then
he
goes
on
quoting
Austin
thus
.
De
qua
Agustinus
,
Si
inquit
sacramenta
quandam
similitudinem
earum
rerum
quarum
sacramenta
sunt
,
non
haberent
,
omnino
s●cramenta
non
essent
,
and
then
again
p.
365.
speaking
of
those
sacramental
locutions
(
as
you
call
them
)
whereby
the
sign
is
oft
called
by
the
name
of
the
thing
signified
,
and
said
to
do
,
and
be
that
,
which
onely
the
thing
signified
is
,
and
doth
in
truth
,
This
(
saith
he
)
is
by
a
sacramental
metonimy
,
and
the
meaning
of
it
is
not
that
one
is
changed
really
into
the
other
,
but
because
the
sign
doth
so
lively
resemble
the
thing
signified
:
Next
to
which
he
cites
again
the
very
same
sentence
out
of
Austin
,
which
is
rehearsed
in
latin
just
above
,
together
with
somewhat
more
,
all
which
I
English
thus
viz.
If
the
sacraments
should
not
have
in
them
some
likenesse
to
the
things
,
whereof
they
are
sacraments
they
could
not
be
sacraments
at
all
,
but
by
reason
of
this
likenesse
,
it
comes
often
to
passe
that
they
bear
the
very
names
of
the
things
they
resemble
.
By
the
way
I
cannot
but
take
notice
what
an
argument
here
is
against
infants
baptism
,
as
well
as
against
the
form
of
Rantism
,
for
if
true
baptism
must
resemble
,
as
well
as
signifie
,
to
the
very
eyes
,
and
so
mediante
oculo
to
the
understanding
and
minds
of
persons
,
to
whom
it
s
dispensed
,
is
it
possible
for
that
baptism
that
was
dispenst
in
Infancy
to
represent
lively
and
cleerly
to
my
sense
and
reason
,
when
I
am
at
years
,
the
things
therein
signified
?
for
to
call
that
a
sign
,
much
more
a
lively
resemblance
of
a
thing
before
our
eyes
(
so
Buchau
saies
of
baptism
,
ante
oculos
objicit
)
which
we
never
saw
at
all
,
or
if
we
did
,
t
was
when
we
could
not
apprehend
it
,
and
so
long
since
that
we
necessarily
,
and
universally
forget
it
,
and
that
so
farre
that
our
fancy
can
never
possibly
recollect
that
outward
appearance
of
those
inward
things
,
is
no
better
then
meer
childishnesse
,
and
very
vanity
to
me
.
Rantist
.
This
shewes
indeed
that
t
was
the
opinion
of
these
Reverend
men
,
that
there
ought
to
be
of
necessity
as
cleer
a
resemblance
as
may
be
of
the
thing
signified
in
the
administration
of
the
outward
,
and
visible
sign
in
all
sacraments
,
or
else
they
are
no
sacraments
,
but
that
is
nothing
binding
to
us
without
some
good
ground
out
of
Scriptures
to
believe
it
,
therefore
le
ts
see
it
appear
from
thence
,
and
if
you
will
from
the
Scriptures
you
began
upon
Rom.
6.
Col.
2.
in
which
I
see
nothing
on
which
you
can
ground
,
that
in
baptism
there
must
be
visibly
,
and
representatively
a
death
,
burial
and
resurrection
,
though
I
grant
all
these
are
signifyed
thereby
.
Baptist.
I
rejoice
much
to
see
you
renounce
that
implicit
faith
,
whereby
you
have
formerly
lived
,
it
may
be
more
upon
the
mouth
of
Calvin
,
Vrsin
,
Austin
,
and
other
Authors
,
then
on
the
mouth
of
Peter
and
Paul
,
or
the
mouth
of
Christ
himself
in
his
word
;
neither
do
I
urge
any
thing
out
of
these
Authors
to
be
taken
upon
trust
without
trial
,
yet
prove
what
they
say
however
in
this
point
,
and
hold
it
fast
too
,
if
by
the
word
you
find
it
to
be
good
.
I
come
therefore
to
consider
that
which
first
occasioned
all
this
discourse
,
and
to
see
if
such
a
matter
as
a
death
,
burial
and
resurection
of
Christ
,
be
not
here
expressed
,
or
at
least
implyed
,
neither
of
which
yet
is
granted
by
Mr.
Cook
or
Mr.
Blake
as
things
to
which
true
baptism
is
to
bear
some
resemblance
,
and
here
let
me
tell
you
though
you
and
the
rest
are
engaged
to
make
the
best
of
your
rantism
,
now
you
see
it
questioned
,
and
have
begun
in
the
face
of
the
world
to
defend
it
,
will
sooth
men
up
,
and
tell
them
there
is
none
but
the
Anabaptists
gather
that
there
must
be
a
representation
of
death
,
burial
and
resurrection
from
those
places
,
and
such
like
,
yet
we
are
not
alone
in
our
assertions
even
from
those
places
,
that
these
are
to
be
resembled
:
for
some
that
wrote
impartially
upon
the
places
,
Rom.
6.
Col.
2.
even
of
your
own
way
before
the
matter
came
so
much
in
question
,
have
shewed
their
sense
therof
to
be
the
same
with
ours
,
as
concerning
the
representation
of
all
these
;
witnesse
one
Mr.
Thomas
Wilson
,
who
in
an
exposition
of
his
upon
Rom.
6.
declares
from
the
3
and
4
verses
thereof
in
this
manner
.
That
baptism
is
a
pledge
of
our
sanctification
in
all
the
parts
of
it
thus
,
the
death
of
sin
(
saith
he
)
is
effectually
represented
by
the
water
cast
on
us
at
our
baptism
(
though
by
his
favor
,
who
was
I
perceive
of
Mr.
Cooks
conceit
that
infusion
might
serve
turn
,
not
half
so
effectually
as
by
the
water
overwhelming
us
)
the
burial
of
sin
by
our
being
under
the
water
,
and
by
our
comming
out
of
the
water
our
arising
out
of
our
sins
to
a
better
life
through
the
power
of
the
holy
spirit
applying
Christs
death
and
burial
for
the
beating
down
of
our
corrupt
nature
,
and
his
Resurrection
for
our
quickening
to
godlinesse
of
living
.
Thus
he
,
Neither
is
he
alone
in
this
sense
upon
these
places
,
but
most
,
if
not
all
modern
writers
,
that
do
purposely
,
or
but
occasionally
touch
upon
these
places
,
as
Calvin
,
Vrsin
,
Paraeus
,
Tilenus
,
Zanky
,
&c.
do
fully
agree
with
him
in
this
particular
,
viz.
that
the
lively
resemblance
of
Christs
death
,
burial
and
resurrection
,
and
of
ours
with
him
,
that
is
to
be
held
forth
in
the
administration
of
Baptism
,
is
among
other
things
signified
in
those
Scriptures
,
and
do
with
him
expound
the
words
baptized
in
his
death
,
buried
with
him
in
baptism
into
death
,
wherein
yee
are
also
risen
with
him
&c.
not
of
the
things
signified
only
,
viz.
our
Mortification
of
sin
and
rising
to
holinesse
in
a
way
of
likeness
to
Christs
death
and
resurrection
,
but
also
of
the
o●tward
right
and
form
of
administration
of
the
sign
it self
,
to
be
done
in
a
way
of
likenesse
to
them
both
,
so
that
we
by
that
(
as
by
an
image
or
lively
resemblance
)
may
not
only
be
kept
in
a
lively
remembrance
of
the
matter
of
them
,
but
may
bear
the
manner
of
those
matters
also
in
our
minds
.
Thus
Calvin
l.
4.
c.
15.
s.
5.
Alterum
fructum
affert
baptismus
qui
nostram
in
Christo
Mortificationem
ostendit
,
&c.
id
est
,
another
fruit
of
baptism
is
this
,
it
sets
forth
our
death
to
sin
in
Christ
and
our
new
life
in
him
,
fitly
,
as
the
Gosspel
saith
Rom.
6.3
.
we
are
baptized
into
his
death
,
and
buried
with
him
in
baptism
into
death
that
we
might
walk
in
a
new
life
.
By
which
words
he
doth
exhort
us
to
an
imitation
of
him
,
as
if
he
should
say
we
are
admonished
by
baptism
,
that
by
a
resemblance
of
Christs
death
,
we
should
dy
to
our
lusts
,
and
by
the
example
of
his
resurrection
,
we
should
rise
to
righteousness
&c.
Also
l.
4.
c.
16.
s.
16.
speaking
against
such
as
say
(
no
more
then
truth
though
)
Baptismum
esse
sepulturam
,
in
quam
nulli
nisi
jam
mortui
tradendi
sunt
,
id
est
,
That
Baptism
is
a
form
or
way
of
burial
with
which
none
,
but
such
as
are
i.
e.
appear
to
be
already
dead
to
sin
,
or
to
have
repented
from
their
dead
works
are
to
be
buried
.
And
that
he
might
vindicate
infants
who
yet
in
infancy
cannot
dy
to
sin
,
or
repent
from
dead
works
,
tells
us
(
but
believe
him
who
will
in
that
.
)
Nos
jam
ante
Mortuos
per
baptismum
sepeliri
,
id
est
,
That
persons
are
to
be
buried
in
baptism
,
before
they
be
dead
,
before
they
repent
,
or
appear
to
have
died
to
sin
,
and
to
prove
that
,
he
cotes
this
very
place
Rom
6.4
.
which
the
scripture
(
saith
he
)
Deserte
reclamet
,
nos
ea
conditione
in
mortem
sepeliri
,
ut
emoriamur
ac
mortificationem
istam
exinde
meditemur
,
i.
e.
very
elegantly
proclaims
the
contrary
,
namely
,
that
we
are
buried
in
baptism
into
death
,
on
this
very
condition
,
that
we
may
die
to
sin
,
and
may
even
by
that
outward
visible
burial
we
have
in
baptism
be
minded
of
the
duty
of
mortification
.
Which
Exposition
is
the
truth
,
yet
not
the
whole
truth
,
nor
yet
so
much
as
serves
the
turn
Mr.
Calvin
brings
it
for
:
t
is
true
we
are
baptized
into
death
,
or
buried
in
baptism
in
token
that
we
must
,
and
on
this
condition
that
we
shall
dy
to
sin
,
yet
not
only
so
,
but
also
in
token
,
and
on
condition
that
we
are
dead
in
a
measure
,
or
have
repented
already
;
nor
doth
it
follow
because
we
are
buried
in
baptism
,
that
we
may
,
and
in
token
that
we
must
die
more
,
and
more
to
sin
,
that
therefore
we
are
to
be
buried
in
baptism
before
we
die
to
sin
,
for
we
are
to
repent
before
baptism
and
after
it
also
.
But
however
the
truth
that
is
in
it
is
enough
to
serve
our
turn
at
present
,
i.
e.
to
prove
his
Judgement
and
ours
to
jump
together
,
as
to
the
true
intent
and
meaning
of
those
phrases
in
the
text
,
viz.
buried
with
him
in
baptism
into
death
,
which
both
hee
and
we
take
to
expresse
the
outward
rite
of
baptism
,
and
that
that
outward
rite
be
performed
answerably
to
the
name
here
given
it
in
manner
and
form
of
a
burial
,
which
cannot
be
without
submersion
,
and
this
too
in
token
,
and
as
a
resemblance
of
our
death
to
sin
and
burial
with
Christ
,
the
signatum
or
thing
signifyed
and
resembled
,
which
whether
it
go
before
or
come
with
or
after
the
sign
is
not
material
.
And
though
Mr.
Calvin
and
we
are
twain
and
cannot
agree
whether
we
are
to
be
baptized
,
i.
e.
buried
in
baptism
before
we
are
dead
to
sin
or
after
,
yet
herein
we
meet
in
one
with
all
other
Expositors
on
this
place
so
far
as
I
find
(
Mr
Cook
and
Mr.
Blake
only
excepted
)
viz.
that
whether
Mortui
or
Morituri
we
ought
to
be
buried
in
baptism
according
to
this
place
,
not
spiritually
only
,
for
that
is
the
inward
thing
signifyed
into
which
,
i.
e.
in
token
and
resemblance
of
which
we
are
outwardly
buried
,
but
visibly
and
representatively
also
in
the
ceremony
.
Much
what
to
the
same
purpose
speaks
Calvin
again
about
three
or
four
pages
after
,
'
where
coting
both
the
places
we
are
now
in
hand
with
,
viz.
Romans
6.4
.
Col.
2.12
▪
He
Expounds
the
words
buried
with
Christ
in
baptism
of
the
verity
of
the
outward
rite
it self
,
representing
and
betokening
the
spiritual
death
to
sinne
that
ought
to
follow
it
.
Paraeus
also
upon
Vrsin
p.
375.
speaking
how
baptism
is
a
token
not
only
of
remission
of
sin
,
but
regeneration
also
,
which
he
makes
so
synonimous
with
our
death
and
burial
with
Christ
that
he
cotes
these
these
two
places
Rom.
6.4
,
Col.
2.12
.
to
prove
regeneration
to
be
signifyed
in
it
,
(
for
we
are
said
(
saith
he
)
to
dy
and
to
be
buryed
with
Christ
in
baptism
)
gives
this
as
one
reason
why
we
are
said
to
be
regenerated
that
is
,
in
his
sence
,
dead
and
buried
with
Christ
in
baptism
,
because
of
the
likenesse
that
is
between
baptism
and
those
things
:
so
that
he
also
takes
the
phrase
buried
with
Christ
in
that
place
to
sound
forth
Sepelitionem
externam
internae
simulacrum
,
that
external
act
of
being
buried
in
water
by
baptism
,
that
is
the
lively
embleme
of
the
internal
.
Zanchy
also
upon
Col.
2.12
.
writes
thus
viz.
Regenerationis
duae
sunt
partes
&c.
of
Regeneration
there
are
two
parts
Mortification
and
vivification
,
that
is
called
burial
with
Christ
,
this
resurrection
with
Christ
,
the
sacrament
of
both
these
is
baptism
,
in
which
we
are
overwhelmed
or
buried
,
and
after
that
do
come
forth
and
rise
again
;
it
may
be
said
truly
but
sacramentally
of
all
that
are
baptized
that
they
are
buried
with
Christ
and
raised
with
him
,
yet
really
only
of
such
as
have
true
faith
.
Now
I
appeal
to
all
men
whether
he
do
not
here
expound
Paul
in
the
words
buried
with
him
in
baptism
and
therein
risen
with
him
as
speaking
of
the
outward
rite
of
baptism
whereby
the
spiritual
death
and
resurrection
is
resembled
,
yea
and
so
lively
resembled
that
even
such
as
have
no
more
then
the
bare
outward
sign
of
water
in
baptism
without
the
thing
signifyed
may
be
said
,
though
Sacramentally
,
i.
e
,
and
analogically
and
in
respect
of
neer
resemblance
yet
truly
to
be
buried
and
raised
with
Christ
,
this
cannot
be
said
of
them
that
are
but
rantized
onely
,
for
if
in
respect
of
any
Mortification
and
vivification
they
may
be
denominated
buried
and
raised
with
Christ
,
yet
that
outward
rite
and
ceremony
cannot
of
it self
denominate
them
so
much
as
Sacramentally
buried
and
raised
with
Christ
,
for
there
is
not
so
much
as
any
likenesse
of
such
things
in
it
,
but
he
that
hath
the
true
outward
rite
of
baptism
,
i.
e.
dipping
dispensed
to
him
may
be
truly
said
to
be
buried
and
raised
with
Christ
,
though
he
have
no
more
,
for
he
hath
the
same
visible
overwhelming
,
and
burying
in
water
and
raising
again
in
baptism
,
which
in
the
bare
ordinance
of
baptism
Christ
himself
had
.
Bucan
also
that
famous
professor
of
Theology
though
he
were
so
far
benighted
,
by
being
no
doubt
accustomed
to
sprinkling
,
that
he
saw
not
the
difference
that
is
between
it
and
dipping
so
far
,
but
that
he
supposed
one
might
serve
as
well
as
the
other
,
yet
cotes
this
sixt
of
the
Rom.
3.
and
4.
to
prove
the
Analogy
that
is
between
the
sign
and
the
thing
signifyed
in
baptism
in
his
24
question
in
page
668.
quae
est
analogia
&
convenientia
signi
et
rei
signatae
in
Baptismo
?
optima
,
&c.
saith
he
.
What
is
that
Analogy
and
Agreement
which
is
between
the
sign
and
the
thing
signifyed
in
baptism
?
Most
apt
,
forasmuch
as
in
the
same
Manner
as
the
water
washes
the
body
,
and
clenses
it
from
bodily
impurities
,
so
the
blood
of
Christ
by
its
merits
washes
away
our
sins
and
spiritual
impurities
,
and
his
spirit
sanctifyes
us
.
Moreover
that
immersion
into
water
or
aspersion
doth
most
clearly
denote
Rantismon
the
sprinkling
of
the
blood
of
Christ
in
order
to
remission
of
Sins
,
and
imputation
of
righteousnesse
;
but
the
abode
(
Quantumvis
Momentanea
,
quantula
cunque
saith
Tilenus
)
though
never
so
small
(
so
that
both
these
confute
Mr
Cooks
fancy
of
a
necessity
of
3
daies
abode
under
water
;
if
we
will
have
Christs
burial
represented
)
lively
denotes
the
death
&
burial
of
our
corruption
by
vertue
of
the
death
&
burial
of
Christ
,
that
is
,
the
mortification
of
the
old
man
,
but
the
rising
out
of
the
water
doth
most
anal●gically
as
it
were
object
unto
our
eyes
the
resurrection
of
the
new
man
or
our
vivification
,
and
newnesse
of
life
and
also
our
resurrection
at
the
last
day
:
See
how
this
man
,
saving
that
he
shuffles
in
aspersion
and
immersion
as
nothing
differing
,
doth
own
immersion
into
water
,
abode
under
it
,
rising
out
of
it
as
the
most
admirable
way
of
analogy
to
signifie
and
resemble
what
ever
was
to
be
resembled
in
baptism
;
again
in
his
53
question
p.
692.
he
quotes
Rom.
6.4
.
saying
with
allusion
to
that
Scripture
that
Predicatione
sacramentali
we
are
said
in
baptism
to
die
,
to
be
buried
,
to
be
raised
with
Christ
,
and
that
baptism
confirmes
our
faith
in
these
things
,
because
it
doth
pingere
mortem
&c.
plainly
paint
out
the
death
,
burial
and
resurrection
of
Christ
,
and
therein
is
documentum
&c.
a
certain
lesson
of
our
renovation
,
and
resurrection
.
Now
the
reason
of
all
such
sacramentall
locution
,
whereby
the
things
signified
are
said
to
be
done
in
the
outward
sign
,
is
(
saith
Paraeus
)
analogia
signi
et
rei
signatae
,
tale
enim
quiddam
est
res
significata
in
suo
genere
,
quale
quiddam
est
signum
in
suo
genere
&c.
The
likenesse
that
is
between
the
outward
sign
and
the
thing
signified
,
for
such
as
the
thing
signified
is
in
its
kind
,
just
such
a
thing
the
sign
is
in
its
kind
for
as
the
water
washes
away
the
filth
of
the
flesh
,
so
Christs
blood
our
sinnes
,
and
in
such
a
manner
as
the
sign
is
outwardly
dispensed
,
so
inwardly
the
thing
signified
,
as
the
minister
acts
without
,
so
God
within
&c.
As
therefore
God
within
by
the
power
of
Christs
death
and
resurrection
mortifies
,
buries
to
sin
,
and
raises
us
to
righteousnesse
,
so
must
not
the
administrator
without
semblably
bury
the
person
in
water
in
baptism
unto
death
and
raise
him
again
unto
life
?
or
in
token
of
his
resurrection
to
a
new
life
?
if
not
where
is
then
the
analogie
?
and
if
no
analogie
why
are
we
said
sacramentally
in
baptism
to
be
buried
,
and
raised
?
sith
the
cause
of
all
such
sacramental
locution
is
because
the
sacraments
are
(
as
Austin
saies
)
pictures
of
the
things
signified
in
them
?
or
is
aspersion
an
action
as
answerable
to
a
burial
and
resurrection
,
and
painting
it
out
as
lively
as
submersion
and
emersion
do
?
hic
murus
ahaeneus
esto
,
This
I
know
(
as
sorry
a
shift
as
it
is
)
must
be
your
most
inmost
shelter
,
when
all
is
done
for
it
can
never
be
with
any
colour
of
reason
,
nor
is
it
by
any
reasonable
men
,
that
I
know
,
save
Mr.
Cook
and
Mr.
Blake
,
denied
but
that
baptism
must
exinstituto
,
according
to
the
word
,
yea
that
word
Rom.
6
,
Col.
2.
bear
analogy
to
,
and
the
image
of
the
thing
signified
,
yea
and
that
very
thing
of
all
the
rest
,
which
are
represented
therein
viz.
a
death
,
burial
and
resurrection
by
being
under
water
,
and
brought
out
of
it
again
,
though
by
all
that
sprinkle
t
is
most
heedlessely
thought
,
and
therefore
as
senselessely
taught
that
rantism
,
i.
e.
aspersion
sets
forth
those
to
the
life
,
as
much
as
baptism
i.
e.
immersion
or
overwhelming
.
Among
the
rest
that
write
of
baptism
with
any
allusion
to
those
Scriptures
we
are
yet
in
hand
with
,
what
learned
Tilenus
saith
is
worth
your
animadversion
,
I
confesse
the
man
,
though
in
his
judgement
he
seem
clear
for
our
manner
of
baptizing
by
immersion
,
submersion
,
and
emersion
,
as
that
which
was
the
onely
primitive
action
,
and
institution
,
yet
is
so
far
benighted
by
the
mist
and
black
vail
of
implicit
faith
which
hath
covered
all
Christendom
,
as
to
suppose
that
aspersion
may
now
serve
the
turn
,
and
that
for
sundry
reasons
some
of
which
are
apparently
false
,
and
never
a
one
of
them
worth
a
straw
,
which
i
le
repeat
and
answer
as
I
go
;
for
saith
he
Ritus
in
baptismo
est
triplex
,
immersio
in
aquam
,
mora
sub
aquâ
,
et
emersio
ex
aquâ
,
quam
vis
autem
immersio
usitatior
olim
fuerit
presertim
in
Judea
,
&c.
The
outward
ceremony
to
be
used
in
baptism
is
threefold
,
dipping
into
the
water
,
abode
under
the
water
,
and
rising
out
of
the
water
,
but
howbeit
this
immersion
was
the
usual
way
in
former
times
,
especially
in
Judea
,
and
other
warmer
Countries
,
rather
then
aspersion
[
where
note
that
he
grants
(
and
who
does
not
but
Mr.
Cook
,
Mr.
Baxter
,
and
Mr.
Blake
,
that
having
once
denied
it
do
strenuously
resist
it
?
)
that
the
primitive
way
in
Iudea
,
and
those
Regions
was
totall
dipping
;
]
yet
(
saith
he
)
the
circumstance
pertaines
not
to
the
substance
of
baptism
,
[
which
is
false
,
for
I
have
proved
that
to
be
no
baptism
that
is
but
sprinkling
.
]
Secondly
,
and
sith
the
analogy
of
the
Sacrament
may
be
held
out
no
lesse
in
aspersion
,
then
immersion
[
which
is
as
false
and
fond
a
fantasm
as
the
other
,
for
sprinkling
hath
no
more
likenesse
in
it
to
a
death
,
a
burial
and
a
resurrection
(
which
though
Mr.
Cook
and
Mr.
Blake
deny
it
,
yet
Tilenus
himself
abundantly
pleads
,
as
I
shall
shew
,
and
that
ex
instituto
from
these
Scriptures
Rom.
6.
Col.
2.
ought
to
be
represented
in
baptism
)
then
it
hath
likenesse
to
immersion
,
submersion
,
and
emersion
,
and
that
s
not
so
much
,
as
is
between
an
apple
and
a
nut
.
]
Thirdly
,
and
sith
in
legall
purifications
sufficiebant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sprinklings
did
suffice
[
which
if
they
did
,
it
was
be
cause
these
sprinklings
with
blood
of
the
sacrafices
,
which
were
as
well
on
the
mercy
seat
as
on
the
people
in
token
of
onenesse
or
atonement
between
God
and
them
,
were
instituted
directly
,
and
solely
to
point
out
the
spiritual
sprinkling
of
Christs
blood
on
the
mercy
seat
in
heaven
,
and
on
us
here
on
earth
in
token
of
atonement
,
which
is
not
the
thing
onely
,
mainly
,
originally
,
or
immediately
signified
,
neither
so
as
that
it
onely
is
to
be
remembred
and
resembled
in
baptism
,
but
the
truth
of
the
death
,
burial
and
resurrection
of
Christ
,
as
the
root
whence
all
the
other
flows
,
and
therefore
that
reason
,
though
true
,
yet
is
nothing
to
the
purpose
.
]
Fourthly
,
sith
immersion
[
quoth
he
]
may
indanger
the
health
,
specially
of
such
tender
infants
as
are
wont
to
be
baptized
now
a
daies
,
[
which
shewes
that
of
old
such
were
not
baptized
,
and
that
Christ
never
instituted
this
ordinance
for
infants
,
who
cannot
bear
the
dispensation
of
it
to
them
,
as
it
should
be
by
right
,
without
danger
of
death
,
but
must
of
necessity
,
and
in
charity
,
and
in
humane
prudence
taking
upon
it
to
correct
the
divine
wisdome
of
Christ
,
and
modle
his
ordinances
more
to
their
own
ease
,
have
another
thing
i.
e.
Rantism
universally
dispensed
to
them
instead
of
it
.
]
Fiftly
,
sith
both
these
rites
viz.
sprinkling
and
dipping
are
expressed
by
the
name
of
baptism
Mat.
3.26
.
Luke
11.38
.
Mark
the
7.4
.
[
then
which
nothing
is
more
contrary
to
truth
,
for
though
t
is
true
that
dipping
is
stiled
baptism
in
Mat.
3.16
.
the
place
he
brings
to
prove
that
(
where
note
again
that
Christ
himself
was
baptized
by
submersion
)
yet
that
s
not
true
that
Rantism
is
any
where
called
by
the
name
of
baptism
;
yea
in
the
very
places
he
uses
to
prove
that
viz.
Luke
11.
Mark
.
7.
t
is
most
evident
that
t
was
more
then
sprinkling
,
yea
and
no
lesse
then
a
dipping
,
that
is
there
called
baptism
,
for
t
was
washing
of
hands
,
which
if
ever
any
body
living
saw
any
,
but
slovens
,
wash
,
when
foul
,
by
no
more
then
sprinkling
two
or
three
drops
of
water
on
them
,
they
have
seen
more
then
ever
I
saw
to
my
remembrance
since
ever
I
were
born
and
christned
.
]
For
these
forenamed
reasons
saith
Tilenus
we
suppose
the
Church
by
the
law
of
charity
,
and
necessity
may
use
which
of
these
rites
she
pleases
.
By
all
which
it
appears
that
though
speculatively
he
saw
submersion
to
be
the
way
by
institution
,
unlesse
out
of
necessity
,
and
charity
the
Church
forbid
it
,
yet
practically
he
was
as
you
are
for
aspersion
,
and
this
makes
the
more
against
you
in
this
matter
,
in
that
a
man
that
retained
sprinkling
as
you
do
,
sith
t
is
the
fashion
in
these
colder
climates
,
should
yet
be
constrained
to
confesse
so
much
institution
as
he
does
for
that
way
of
truth
,
I
mean
submersion
,
which
we
contend
for
;
for
seriously
take
away
the
wretched
reasons
,
which
flattered
him
in
to
speak
favorably
of
sprinkling
,
he
was
,
as
to
the
true
way
of
total
dipping
,
caetera
orthodoxus
,
as
orthodox
as
we
desire
him
to
be
.
I
le
bestow
the
paines
of
rehearsing
what
he
writes
so
far
as
concerns
our
purpose
,
in
very
elogan●
Latine
p.
884.886.889.890
.
of
his
disputations
in
as
plain
English
as
I
am
able
.
Baptism
(
saith
he
)
is
the
first
sacrament
of
the
New
Testament
instituted
by
Christ
,
in
which
with
a
most
pat
,
and
exact
Analogy
between
the
sign
and
the
thing
signifyed
,
those
that
are
in
Covenant
are
by
the
Minister
washed
in
water
,
the
outward
rite
of
baptism
is
three
fold
immersion
into
the
water
,
abiding
under
the
water
,
and
resurrection
out
of
the
water
:
the
form
of
baptism
,
to
wit
,
internal
and
essential
,
is
no
other
then
that
Analogicall
proportion
which
the
signes
keep
with
the
things
signifyed
thereby
,
for
as
the
properties
of
the
water
in
washing
away
the
defilements
of
the
body
do
in
a
most
suitable
similitude
set
forth
the
efficacy
of
Christs
blood
in
blotting
out
of
sins
,
so
dipping
into
the
water
doth
in
a
most
lively
similitude
set
forth
the
mortification
of
the
old
man
,
and
rising
out
of
the
water
the
vivification
of
the
New
:
although
that
Levitical
rite
of
sprinkling
of
blood
Exod.
24.8
.
did
more
grossely
resemble
the
blood
of
Christ
,
yet
that
was
not
so
exact
a
similitude
as
is
in
the
water
of
our
baptism
.
That
same
plunging
into
the
water
holds
forth
to
us
that
horrible
gulfe
of
of
divine
Justice
,
in
which
Christ
for
our
sins
sake
,
which
he
took
upon
him
,
was
for
a
while
in
a
manner
swallowed
up
.
Abode
under
the
water
how
little
a
while
soever
(
yet
saies
Mr.
Cook
it
must
be
three
daies
,
answerable
to
Christ
three
daies
burial
,
or
else
it
answers
it
not
as
a
true
resemblance
of
it
at
all
)
denotes
his
descent
into
hell
,
even
the
very
deepest
degree
of
lifelessenesse
,
while
lying
in
the
sealed
and
guarded
sepulchre
,
he
was
accounted
as
one
truly
dead
:
rising
out
of
water
holds
out
to
us
a
lively
simitude
of
that
conquest
,
which
this
dead
man
got
over
death
,
which
he
vanquished
in
his
own
den
,
as
it
were
,
that
is
the
grave
,
in
like
manner
therefore
it
is
meet
,
that
we
being
baptized
into
his
death
,
and
buried
with
him
,
should
rise
also
with
him
,
and
so
go
on
in
a
new
life
Rom.
6.3.4
.
Col.
2.12
.
that
these
things
are
signifyed
unto
us
in
baptism
the
very
outward
rites
themselves
do
teach
,
for
immersion
shadowes
out
to
us
the
pravity
of
our
nature
,
dying
in
us
,
in
which
our
old
man
dies
and
is
buried
with
Christ
,
the
progresse
of
which
benefit
,
putting
forth
its
power
in
us
by
a
little
abode
under
the
water
points
out
,
even
as
rising
out
of
the
water
sets
forth
a
new
life
,
corruption
being
done
away
:
hence
it
is
that
baptism
is
called
the
washing
of
Regeneration
,
and
that
whereby
we
are
saved
Titus
3.5
.
1
Pet.
3.21
.
namely
because
what
is
done
outwardly
by
the
body
in
the
sign
,
the
same
is
truly
performed
,
and
confirmed
to
believers
in
the
soul
;
and
even
therefore
both
the
names
,
and
properties
of
the
sign
and
the
thing
signified
are
very
often
interchangeably
attributed
to
each
other
by
a
Sacramentally
metonimy
.
Thus
saith
Tilenus
in
the
forecited
pages
,
and
some
of
this
he
repeats
ore
again
page
.
1078.
whereby
you
may
guesse
that
in
this
his
thoughts
were
well
digested
.
Form
a
Baptismi
est
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saies
he
sive
Relatio
,
&c.
The
Form
of
baptism
is
that
Analogicall
relation
of
the
external
and
earthly
,
which
are
the
signes
,
with
the
heavenly
things
,
or
things
signifyed
:
this
relation
and
most
lively
similitude
,
that
is
between
them
,
is
the
cause
why
both
the
names
,
and
the
properties
of
the
signes
and
things
signifyed
are
frequently
given
to
one
another
by
a
familiar
metonimy
of
the
holy
Scriptures
,
wherein
baptism
is
called
the
washing
of
regeneration
,
and
is
said
to
save
us
,
saith
he
,
and
in
this
respect
also
(
say
I
)
we
are
said
to
be
buryed
and
raised
in
baptism
in
those
places
,
because
of
that
lively
resemblance
of
and
likenesse
to
a
burial
and
resurrection
that
ought
by
institution
to
be
in
the
dispensation
of
baptism
,
and
that
is
in
that
institution
,
if
practised
as
ordained
by
Christ
.
Now
who
would
think
by
all
this
but
that
this
man
had
been
baptized
indeed
,
i.
e.
dipped
into
,
buried
under
,
and
brought
out
of
the
water
in
his
baptism
,
in
remembrance
and
resemblance
of
Christs
death
,
resurrection
and
his
own
with
him
?
for
how
does
he
speak
,
and
that
out
of
these
Scriptures
we
are
upon
,
that
we
ought
thus
to
be
baptized
?
and
these
things
are
exactly
exemplified
to
us
saith
he
,
as
if
he
had
the
lively
Effigies
of
all
that
was
done
to
him
in
his
baptism
dwelling
indelably
in
his
mind
,
as
if
he
had
been
truly
buried
,
and
raised
visibly
in
baptism
indeed
?
and
yet
behold
I
believe
I
may
be
so
bold
as
to
guesse
by
what
he
saies
in
favour
of
infants
sprinkling
,
and
by
one
thing
or
other
,
that
he
was
not
baptized
all
this
while
,
but
meerly
a
Rantist
,
and
none
of
us
in
practice
,
though
so
much
for
the
way
of
dipping
in
his
discourses
.
Rantist
.
But
quorsum
haec
?
what
mean
you
by
all
this
quotation
of
Authors
.
Baptist.
Because
Damnati
lingua
vocem
habet
,
vim
non
habet
,
the
words
and
constructions
of
a
condemned
man
,
that
is
prejudged
to
be
a
heretick
before
he
is
heard
,
are
like
to
sway
but
little
among
his
Accusers
,
and
therefore
I
rather
chose
to
convince
Mr.
Cook
and
Mr.
Blake
who
deny
these
Scriptures
either
to
expresse
or
imply
a
representation
of
death
,
burial
and
resurrection
to
be
held
forth
in
baptism
by
immersion
,
submersion
,
emersion
by
the
judgments
of
their
own
approved
orthodox
Authors
,
then
by
my
own
,
judging
within
my self
that
those
words
of
Paul
Act.
the
17.28
.
viz.
as
certain
of
your
own
poets
have
said
,
was
ad
hominem
an
argument
of
more
weight
,
then
an
Argument
of
ten
times
more
weight
then
it self
,
and
that
if
the
joint
harmony
of
Modern
Divines
,
holding
forth
from
Rom.
6.
Col.
2.
a
necessity
of
resemblance
of
burial
and
resurrection
to
be
made
in
baptism
by
immersion
,
submersion
,
emersion
,
be
not
considered
,
the
never
so
well
grounded
Testimony
of
my
single
silly
self
must
needs
be
sleighted
.
Neverthelesse
whether
you
will
hear
,
or
whether
you
will
forbear
I
shall
leave
a
word
or
two
upon
record
,
whereby
either
to
inlighten
you
,
that
there
is
a
resemblance
of
a
burial
and
resurrection
necessarily
to
be
held
forth
in
baptism
,
and
that
no
lesse
is
necessarily
implyed
at
least
in
these
two
places
,
Romans
6.
and
Coloss.
2.
or
else
to
leave
you
without
excuse
in
your
disownings
of
it
:
For
First
,
this
will
appear
plainly
;
if
it
be
considered
that
by
the
word
baptized
in
the
texts
is
undoubtedly
meant
the
outward
rite
,
ceremony
,
sign
and
form
of
the
administration
of
baptism
.
Secondly
,
if
it
be
considered
that
the
phrase
buried
with
him
and
risen
with
him
,
i.
e.
Christ
,
doth
expressely
relate
immediately
,
and
specially
(
if
not
onely
)
in
those
texts
to
that
outward
sign
it self
,
as
that
in
which
,
ta●en
distinctly
from
the
mistery
and
inward
grace
.
we
are
said
to
be
buried
and
risen
,
not
onely
in
signification
,
but
in
lively
representation
of
the
inward
and
spiritual
burial
and
resurrection
with
Christ
,
and
not
to
the
spiritual
,
internal
death
and
resurrection
it self
,
as
that
which
is
to
be
understood
by
those
phrases
at
all
,
muchlesse
onely
,
or
altogether
,
or
abstractively
,
and
apart
from
any
outward
and
bodily
burial
and
resurrection
in
baptism
,
as
Mr.
Cook
and
Mr.
Blake
,
seeme
too
impishly
to
imagine
.
Thirdly
,
this
appears
yet
further
insomuch
as
there
are
other
phrases
in
that
6
of
the
Rom.
that
do
intimate
,
and
expresse
that
spirituall
death
and
resurrection
that
is
signified
by
the
analogical
,
and
representative
burial
of
the
body
in
water
,
and
raising
it
again
in
baptism
viz.
dead
to
sin
,
alive
to
God
,
newnesse
of
life
,
&c.
Here
is
mention
made
of
the
things
signified
:
And
as
for
that
that
is
spoken
of
under
this
expression
buried
in
baptism
t
is
delievered
as
a
medium
whereby
,
as
a
motive
whereupon
,
as
a
reason
wherefore
,
as
an
image
and
representative
wherein
we
are
both
to
read
,
and
remember
,
and
also
to
practise
,
and
perform
that
other
:
for
do
but
mark
,
how
shall
we
(
saith
he
)
that
are
dead
to
sinne
i.
e.
should
be
so
,
live
any
longer
therein
?
know
you
not
that
as
many
of
you
as
were
baptized
into
Christ
i.
e.
into
or
in
token
of
an
interest
in
him
of
a
onenesse
,
and
fellowship
with
him
by
faith
,
are
baptized
into
his
death
,
i.
e.
in
token
of
such
a
communion
with
the
power
of
his
death
,
as
kills
●in
,
and
crucifies
the
old
man
,
So
that
henceforth
we
should
not
serve
sin
?
therefore
,
or
hence
it
is
,
saith
he
,
that
in
baptism
i.
e.
the
outward
ordinance
,
we
are
buried
with
him
i.
e.
outwardly
,
visibly
bodily
in
water
into
death
i.
e.
in
token
and
resemblance
of
our
dying
to
sin
by
vertue
of
his
death
,
that
we
should
be
ever
practically
mindful
of
this
,
that
like
as
Christ
rose
again
after
he
was
dead
,
so
we
should
rise
to
a
new
life
:
for
if
we
have
bin
planted
together
in
the
likenesse
of
his
death
i.
e.
signally
in
outward
baptism
,
spiritually
,
and
really
in
the
inward
work
,
and
washing
,
performed
by
the
spirit
upon
the
soul
,
we
shall
be
also
in
the
likenesse
of
his
resurrection
i.
e.
we
should
be
de
jure
,
and
shall
de
facto
as
we
believe
.
Fourthly
,
this
burial
and
resurrection
that
is
immediately
expressed
by
the
words
buried
with
him
in
baptism
wherein
you
are
also
risen
with
him
,
is
made
a
motive
,
argument
,
and
incitement
to
the
spiritual
death
,
and
resurrection
,
for
therefore
are
we
perswaded
to
die
to
sin
,
and
live
righteously
,
because
in
baptism
we
are
buried
in
water
;
and
raised
again
in
token
that
we
ought
so
to
do
,
and
on
this
cond●on
are
we
baptized
and
buried
and
raised
therein
,
and
so
interessed
into
all
the
other
benefits
of
Christs
death
,
remission
of
sins
and
salvation
viz.
that
we
should
die
to
sin
,
and
live
holily
;
and
to
this
end
also
that
we
may
be
minded
thereby
to
do
so
.
Nos
ea
conditione
in
mortem
sepeliri
in
baptismo
Scriptura
reclamet
,
ut
emoriamur
,
ac
mortificationem
istam
exinde
meditemer
,
Saith
Calvin
l.
4.
c.
16.
S.
16.
Now
if
this
death
and
burial
,
that
we
are
buried
with
in
baptism
,
be
to
this
end
to
teach
us
,
and
shew
us
that
,
and
how
we
must
die
to
sin
,
then
the
buriall
in
baptism
there
spoken
of
is
not
the
death
to
sin
it self
,
for
the
motive
and
things
we
are
moved
to
are
two
,
and
so
are
the
sign
and
thing
signified
.
now
Fifthly
t
is
not
only
such
as
is
made
a
motive
to
the
other
,
therefore
is
not
the
other
,
but
such
a
death
and
resurrection
as
is
performed
,
accomplisht
,
transacted
in
baptism
i.
e.
in
the
very
time
and
juncture
of
our
baptizing
,
therefore
cannot
be
meant
of
our
spiritual
death
and
resurection
immediatly
,
but
of
that
burial
and
resurrection
which
the
outward
man
in
a
figure
,
or
resemblance
passes
through
both
at
,
&
in
the
administration
of
the
ordinance
,
for
the
spiritual
death
and
resurection
is
that
,
which
though
it
be
signified
and
resembled
in
baptism
,
yet
it
is
seldom
,
if
ever
,
transacted
in
a
person
in
that
juncture
of
time
wherein
he
is
baptizing
,
but
for
the
most
part
before
or
after
,
yea
ever
either
before
or
after
,
and
never
in
the
very
nick
and
act
of
baptism
,
no
neither
of
your
baptism
nor
of
ours
,
for
you
who
professe
to
baptize
infants
have
a
subject
,
of
whom
you
hope
that
he
will
die
to
sin
,
when
he
lives
to
years
,
but
you
look
not
on
him
as
one
that
is
mortuus
,
but
moriturus
,
and
that
not
in
baptism
but
long
after
it
,
unlesse
you
suppose
baptism
confers
the
inward
grace
viz.
death
to
sin
ex
opere
operato
still
;
but
we
baptiz●ng
believers
baptize
such
as
repent
from
dead
works
,
and
in
fieri
,
though
not
infacto
esse
,
are
dead
to
sin
before
we
baptize
them
,
as
well
as
oblige
them
to
die
more
to
sin
after
it
,
yet
you
say
your
subjects
for
all
that
are
buried
in
baptism
too
,
and
so
say
we
of
ours
,
therefore
the
burial
in
baptism
there
meant
is
no
other
then
that
of
the
sign
,
for
the
thing
signified
viz.
the
death
to
sin
is
not
done
in
baptism
,
whether
it
be
before
or
after
it
,
and
one
of
the
two
it
is
,
for
Calvin
saies
truly
that
we
hold
baptismum
esse
sepulturam
in
quam
nulli
nisi
jam
mortui
already
dead
i.
e
,
dying
to
sin
are
to
be
buried
,
but
of
himself
and
others
that
are
baptized
in
infancy
he
saies
quoting
Rom.
the
6.4
.
nos
jam
ante
mortuos
per
baptismum
sepeliri
i.
e.
before
we
are
dead
to
sin
,
we
are
buried
by
baptism
l.
4.
c.
16.
S.
16.
the
burial
therefore
is
not
the
signatum
,
but
the
signum
i.
e.
their
putting
under
water
in
baptism
,
which
sacramentally
is
called
a
burial
,
even
therefore
because
of
the
analogy
and
likenesse
it
bears
to
such
a
thing
,
even
to
Christs
burial
,
and
ours
with
him
,
which
are
the
things
analogized
and
lively
resembled
thereby
i.
e.
by
immersion
,
for
by
aspersion
they
are
not
.
And
so
I
have
proved
by
three
arguments
hitherto
that
Christs
ordinance
of
baptism
is
a
totall
dipping
viz.
First
by
the
prime
signification
of
the
word
baptize
which
is
to
overwhelm
or
wash
by
swilling
,
or
dipping
,
but
never
to
sprinkle
,
as
Rantize
never
to
dipp
or
wash
.
Secondly
by
the
practise
of
the
primitive
times
,
which
was
totally
to
dip
,
as
I
have
made
appear
many
wayes
.
Thirdly
by
the
name
of
a
burial
and
resurrection
,
that
s
there
given
to
the
outward
sign
by
a
sacramental
Metonimy
i.
e.
in
this
respect
as
in
its
dispensation
it
must
bear
analogy
and
likenesse
,
as
spirinkling
does
not
,
to
the
death
burial
and
resurrection
of
Christ
,
and
ours
in
him
,
which
are
the
things
immediatly
signified
in
baptism
,
and
therefore
mainly
,
and
as
lively
as
may
be
to
exemplified
thereby
.
If
there
be
yet
any
more
to
say
against
dipping
,
and
for
sprinkling
,
let
us
hear
it
,
and
as
I
find
it
true
upon
triall
,
or
false
and
feigned
,
so
accordingly
I
shall
eit●er
answer
it
,
or
yield
,
for
I
know
that
he
,
who
is
not
as
desirous
to
hear
all
that
can
be
said
against
what
he
holds
,
as
what
is
to
be
said
for
it
can
never
be
so
solidly
settled
in
it
as
he
should
be
:
for
nil
tam
certum
quam
quod
ex
dubio
certum
est
,
Nothing
more
sure
to
a
man
then
that
which
he
sees
as
well
on
what
ground
some
doubt
and
disown
it
,
as
one
what
himself
owns
and
imbraces
it
,
and
though
I
professe
my self
to
be
beyond
all
doubt
that
Rantism
is
no
ordinance
of
Christ
,
but
a
meer
figment
of
men
meaning
to
serve
Christ
by
the
halves
,
nor
infant
baptism
neither
,
(
howbeit
I
have
disputed
for
them
both
,
and
thought
I
did
God
service
in
it
too
)
yet
he
that
knoweth
my
heart
,
knoweth
that
I
have
so
unsatiable
a
thirst
after
the
knowledge
of
truth
,
that
if
I
could
think
those
things
to
be
the
truth
of
God
,
as
I
once
did
,
upon
the
same
totten
,
and
reasonlesse
principles
you
now
think
so
on
,
I
should
re-entertain
them
with
rejoicing
in
my
flesh
,
which
would
find
much
ease
,
and
honour
by
it
,
and
in
the
spirit
much
more
,
which
would
have
that
ease
,
and
honour
,
with
peace
of
conscience
,
which
I
was
once
constrained
to
deny
my self
of
,
because
it
was
once
inconsistent
in
me
with
such
peace
,
but
welcome
that
disgraced
truth
of
dipping
disciples
,
sith
t
is
that
truth
,
which
I
am
certain
(
howbeit
they
have
trampled
it
for
a
time
)
the
gates
of
hell
shall
never
prevail
against
,
nor
the
ablest
man
on
earth
,
so
as
to
disprove
it
by
all
that
is
to
be
said
to
the
contrary
from
the
word
of
Christ
.
Rantist
.
There
s
more
to
be
said
yet
to
the
contrary
,
and
more
then
ever
was
answered
yet
,
or
ever
will
be
to
any
purpose
by
you
,
or
any
one
else
of
your
gang
,
and
that
not
onely
in
way
of
exception
against
much
of
that
you
have
alleadged
about
the
childishnesse
,
vanity
,
and
insufficiency
of
infants
sprinkling
,
but
also
against
that
dipping
fancy
you
are
fallen
into
,
which
is
some
new
motion
,
or
renewed
notion
at
the
best
,
having
(
for
all
you
have
said
)
neither
good
ground
,
nor
example
from
the
word
,
onely
the
old
greek
word
may
be
so
construed
,
and
that
s
all
the
ground
I
could
ever
learn
for
that
fluid
practise
,
and
I
am
confident
that
you
and
that
party
are
wholly
in
the
wrong
,
for
I
have
seriously
studied
that
controversie
,
and
besought
the
Lord
to
guide
me
,
and
his
good
spirit
by
principles
from
his
word
of
truth
sealed
upon
my
conscience
doth
assure
me
that
way
of
dipping
is
groundlesse
,
irrational
,
and
more
uncivilly
foolish
,
then
infant
baptism
can
be
called
childish
,
and
I
desire
you
to
tell
me
what
commission
he
had
that
baptized
you
,
who
may
possibly
be
an
unbaptized
person
,
or
if
he
was
not
yet
if
you
look
but
some
few
removes
backward
,
and
inquire
who
baptized
him
?
and
who
him
?
and
who
him
?
&c.
you
must
come
at
least
to
unbaptized
persons
,
I
mean
even
in
your
own
account
,
who
deny
sprinkling
to
be
baptism
,
and
such
I
hope
you
do
not
count
fit
administrators
of
baptism
,
and
yet
such
must
begin
it
,
for
your
way
was
not
in
use
very
long
agon
,
also
what
commission
hath
Christ
given
you
to
baptize
,
you
being
no
minister
of
the
Gospel
?
and
also
what
commission
he
hath
given
you
or
any
else
to
baptize
in
that
manner
,
which
is
without
Scripture
,
against
reason
,
and
common
sence
and
discretion
?
yea
I
may
say
against
all
principles
of
modesty
and
common
honesty
,
and
charity
to
mens
lives
,
and
so
against
both
the
sixth
and
seventh
commandement
that
many
judicious
men
have
judged
it
to
be
little
lesse
then
murther
,
and
adultery
,
and
I
could
easily
prove
it
to
be
as
bad
as
I
say
of
it
,
but
that
its
superfluous
so
to
do
,
sith
sundry
of
our
worthy
Mr.
Baxter
Divines
viz.
Dr.
Featley
,
Mr.
Blake
,
Mr.
Cook
,
and
especially
have
some
of
them
in
one
perticular
,
and
some
of
them
in
another
,
done
it
so
sufficiently
already
that
i
le
rather
refer
you
unto
them
.
Baptist.
I
have
been
so
much
innured
to
such
hot-shots
since
I
owned
the
truth
,
that
I
can
well
walk
in
the
middest
of
them
now
without
amazement
:
much
of
this
sort
of
matter
I
have
under
my
hands
in
private
letters
to
my self
,
and
others
,
and
what
of
it
is
not
there
is
legible
I
confesse
,
as
it
were
in
text
letters
in
the
printed
Polemicals
of
your
Champions
,
whose
sharp
censures
,
and
heavy
charges
of
the
way
of
truth
,
which
we
walk
in
,
how
judicious
they
are
shall
(
God
willing
)
be
anon
examined
,
sith
you
send
us
to
them
:
at
present
you
shall
have
a
short
word
to
your
quaeries
,
and
such
other
passages
which
may
occure
,
and
intervene
either
from
your self
,
or
their
writings
in
way
of
contradiction
or
obstruction
to
any
thing
that
hath
been
said
before
.
Your
first
is
grounded
upon
a
simple
supposition
,
that
an
unbaptized
person
may
in
no
case
baptize
,
or
make
a
fit
administrator
of
baptism
,
whereas
there
is
nothing
in
the
world
more
clear
then
this
,
that
when
it
is
to
be
done
,
and
cannot
be
well
done
otherwise
it
may
be
done
(
as
well
as
by
one
that
was
)
by
one
that
never
was
baptized
at
all
:
yea
why
not
in
case
of
innitiation
after
intermission
as
well
as
at
the
innitiation
of
the
Gospel
it self
?
I
wonder
who
baptized
Iohn
the
Baptist
,
that
was
the
greatest
administrator
that
ever
was
?
for
either
he
was
baptized
surely
,
or
else
he
was
not
,
if
he
was
ever
baptized
at
all
,
who
baptized
him
?
but
if
he
was
never
baptized
the
matter
amounts
still
to
be
the
same
,
i.
e.
to
evince
no
lesse
then
we
assert
that
at
the
innitiation
of
the
dispensation
,
whether
at
first
,
or
after
a
long
unlawful
cessation
,
an
unbaptized
person
may
baptize
:
for
if
Iohn
the
Baptist
himself
was
not
baptized
himself
,
or
if
he
was
,
either
by
one
that
was
unbaptized
,
or
else
by
one
that
was
first
baptized
by
himself
,
he
talks
in
his
sleep
that
saies
an
unbaptized
person
may
not
in
such
a
pressing
case
baptize
.
Your
second
querie
is
as
unsolidly
grounded
as
the
other
,
and
supposes
your
opinion
to
be
this
,
that
no
man
,
though
baptized
himself
,
unlesse
he
be
a
Minister
,
i.
e.
an
ordained
officer
may
baptize
,
for
say
you
what
commission
have
you
to
baptize
you
being
no
Minister
of
the
Gospel
?
whereas
if
by
Minister
you
mean
one
officiating
as
a
pastor
over
a
people
,
there
is
nothing
more
cleer
in
the
world
or
in
the
word
either
,
then
that
others
besides
the
Ministers
may
baptize
,
viz.
not
any
she
,
for
which
there
s
no
president
,
but
rather
precept
to
the
contrary
1
Cor.
14.
2
Tim.
2.
but
any
prophet
i.
e.
any
he
gifted
disciple
,
especially
when
by
the
improvement
of
his
gifts
he
proves
,
as
not
seldome
such
do
,
instrumentall
of
the
parties
convertion
:
Ananias
baptized
Paul
himself
,
yet
was
he
but
a
certain
disciple
Acts
the
9.
if
you
say
that
he
was
sent
by
God
himself
,
to
that
service
,
it
serves
to
shew
this
however
,
which
we
affirm
that
God
limited
not
that
disp●nsation
to
the
Ministry
,
for
if
he
had
he
would
have
sent
Peter
,
or
at
least
some
other
officer
to
that
work
.
Did
not
Philip
baptize
the
Samaritans
and
the
Eunuch
?
yet
he
did
it
in
the
capacity
of
a
disciple
,
and
howbeit
t
is
true
he
was
ordained
to
be
a
Deacon
,
and
Deacons
were
by
the
Bishops
babishly
authorized
to
baptize
,
yet
that
was
no
part
of
his
office
as
a
Deacon
,
for
his
Deaconship
designed
him
to
no
more
then
barely
to
have
a
care
of
the
poor
,
and
if
you
say
he
was
an
Evangelist
also
,
so
is
every
one
that
is
gifted
to
preach
the
Gospel
,
and
doth
it
,
whether
he
be
in
any
office
or
no
,
for
Evangelist
is
nothing
but
a
preacher
of
the
Gospel
,
and
such
are
they
that
occasionally
preach
it
,
as
well
as
such
as
preach
it
constantly
by
way
of
office
:
therefore
all
the
disciples
that
were
scattered
together
with
Philip
it
s
said
went
every
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act.
8.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
11.20
.
and
Philip
that
was
one
of
those
disciples
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Acts
8.40
.
preached
or
did
the
work
of
an
Evangelist
,
whence
Philip
was
called
Evangelista
,
that
being
the
very
thing
made
him
an
Evangelist
,
and
not
his
Deaconship
,
besides
which
he
had
no
other
office
,
because
he
did
Evangelizare
:
no
man
can
give
a
reason
why
the
scattered
disciples
that
did
Evangelizare
,
or
preach
the
Gospel
with
him
should
not
be
denominated
Evangelists
as
well
as
he
,
and
indeed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
differ
no
more
then
a
Preacher
and
he
that
preaches
,
and
though
every
Pastor
be
both
an
Evangelist
and
a
Prophet
;
yet
he
that
saies
every
Evangelist
,
and
Prophet
is
a
Pastor
or
an
ordained
officer
qua
sic
,
or
that
either
of
these
are
nomen
officii
,
or
sounding
forth
more
then
a
person
thus
or
thus
gifted
viz.
the
Evangelist
to
preach
the
Gospel
for
the
conversion
of
such
as
are
yet
without
,
the
Prophet
to
speak
to
the
exhortation
,
edification
and
comfort
of
the
Church
,
and
people
already
converted
,
and
both
these
occasionally
only
,
and
not
as
by
vertue
of
an
ordination
to
an
office
,
may
say
it
ten
times
over
,
before
the
Scripture
,
rightly
understood
,
will
furnish
him
to
make
proof
of
it
once
.
And
as
these
ordinary
disciples
,
for
the
Apostles
abode
still
at
Ierusalem
Act.
8.1
.
went
every
where
as
well
as
Philip
,
pro
suo
modulo
Evangelizantes
preaching
Christ
according
to
their
abilities
,
so
the
hand
of
the
Lord
was
with
those
occasional
preachers
,
that
a
great
number
believed
,
and
turned
to
the
Lord
by
their
means
,
and
were
baptized
also
undoubtedly
by
their
hands
;
yea
the
famous
Church
of
Antioch
had
its
foundation
from
this
,
and
grew
into
a
Church
,
which
they
could
not
do
without
baptism
,
before
any
actual
officer
came
neer
them
:
for
though
Paul
and
Barnabas
walked
with
them
for
a
year
and
improved
their
gifts
for
their
edification
,
yet
neither
of
these
,
were
yet
actually
any
more
then
Evangelists
,
and
Prophets
,
though
before
by
God
intended
,
and
not
long
after
by
the
Church
visibly
ordained
to
their
Apostleship
,
i.
e.
men
of
excellent
gifts
,
and
this
will
appear
Act.
11.
from
verse
19.
to
the
end
,
with
Act.
13.
v.
4.
and
backward
to
the
beginning
:
you
do
therefore
greatly
err
not
knowing
the
Scriptures
,
which
tell
you
also
plainly
that
though
Paul
converted
all
the
Corinthians
,
yet
his
own
hands
baptized
but
a
few
,
committing
that
dispensation
,
as
an
inferiour
work
to
his
preaching
,
to
the
hands
of
inferiour
disciples
,
as
Mr.
Baxter
himself
also
confesses
to
your
confutation
,
asserting
it
from
1
Cor.
1
17.
so
though
Peter
converted
the
company
in
Cornelius
house
,
yet
surely
he
baptized
them
not
all
,
if
any
at
all
,
with
his
own
hands
,
but
left
the
administration
to
the
hands
of
others
,
some
one
or
more
of
the
brethren
that
came
with
him
;
And
the
manner
of
speech
implies
plainly
no
lesse
,
for
he
commanded
that
they
should
all
be
baptized
in
the
name
of
the
Lord
:
yea
so
far
is
the
word
from
tying
up
the
dispensation
of
baptism
to
an
office
,
that
we
have
much
more
president
and
proof
after
Christs
ascension
of
comon
disciples
,
then
you
have
of
officers
baptizing
.
You
therefore
make
much
more
a
do
in
this
then
needs
,
you
strain
indeed
at
a
goat
,
and
swallow
a
camel
,
and
busy
your self
so
about
the
truth
of
administrators
,
that
you
have
lost
the
truth
,
and
substance
of
the
administration
it self
;
were
your
baptism
true
baptism
indeed
,
there
is
no
necessity
that
ordained
Ministers
must
administer
it
,
but
unlesse
it
were
truer
then
it
is
,
no
matter
if
it
were
never
administred
at
all
.
Know
therefore
Sirs
I
beseech
you
that
the
verity
worth
,
weight
and
efficacy
of
baptism
depends
not
upon
the
quality
of
the
person
administring
,
but
upon
the
truth
of
the
subject
to
whom
,
and
the
true
form
wherein
t
is
administred
;
the
Scripture
prescribes
plainly
who
they
are
that
shall
,
and
in
what
manner
these
shall
,
but
not
at
all
by
whom
they
shall
be
baptized
:
t
is
the
duty
of
them
that
believe
to
be
baptized
,
and
his
duty
that
baptizes
to
baptize
indeed
,
not
rantize
only
,
and
to
baptize
such
as
,
being
taught
the
Gospel
,
do
believe
it
,
but
who
they
must
be
that
are
to
baptize
those
is
neither
here
nor
there
to
the
baptism
for
ought
I
find
in
the
word
,
so
they
be
but
Masculine
disciples
:
nay
though
the
person
baptizing
be
not
only
no
officer
(
but
in
the
case
above
named
as
yet
)
unbaptized
himself
,
yet
if
the
person
baptized
be
not
only
a
believing
disciple
,
but
also
baptized
really
,
and
indeed
his
baptism
is
never
the
worse
for
the
other
:
Experience
tells
me
,
and
I
believe
many
more
,
that
have
been
baptized
according
to
truth
,
that
t
was
drawing
neer
to
Christ
with
true
hearts
in
his
true
ordinance
that
made
us
accepted
in
his
sight
,
not
the
qualifications
of
the
baptizers
,
whose
baptism
and
ministerial
functions
(
were
they
invested
with
both
)
could
add
never
the
more
validity
nor
verity
to
our
baptism
,
as
neither
could
the
non-entity
of
either
of
those
in
them
have
possibly
made
the
baptism
so
sincerely
submitted
to
,
be
in
any
measure
void
,
and
of
no
effect
;
the
placing
so
much
in
persons
administring
as
to
think
our selves
ere
the
better
for
that
,
was
that
fantastical
fopery
of
the
Corinthians
for
a
while
,
one
saying
I
am
of
Paul
,
another
I
of
Apollo
,
another
I
of
Caephas
i.
e.
I
was
baptized
by
such
or
such
,
which
made
the
Apostle
Paul
,
who
with
his
own
hands
baptized
but
some
of
them
,
well
nigh
wish
he
had
baptized
none
of
them
at
all
,
when
he
saw
their
carnall
glories
in
the
persons
administring
,
and
blesse
God
that
he
baptized
no
more
,
least
they
should
have
thougt
the
better
of
themselves
,
and
of
their
baptism
for
its
dispensation
of
it
by
his
hands
.
The
administrators
therefore
being
baptized
or
not
baptizd
,
minister
or
no
minister
maketh
the
baptism
,
if
elsewise
warrantable
,
neither
better
nor
worse
of
it self
:
all
this
I
speak
all
this
while
,
not
as
granting
that
our
baptism
is
by
unbaptized
persons
,
and
that
my self
am
no
minister
of
the
Gospel
,
for
neither
of
these
shall
be
yielded
by
any
meanes
,
unlesse
you
were
more
able
then
you
are
to
prove
them
,
I
speak
it
suppositively
that
if
these
were
both
so
,
yet
both
my
baptizing
and
being
baptized
may
be
warrantable
enough
notwithstanding
or
else
if
we
deemed
it
worth
while
to
seek
out
what
succession
our
baptism
hath
had
from
the
Apostles
,
in
a
series
without
interruption
,
t
is
possible
there
were
some
disciples
in
all
ages
that
owned
the
truth
,
though
so
few
and
despised
,
that
their
generation
can
scarcely
be
declared
,
for
who
can
declare
his
generation
,
whose
life
in
himself
,
and
his
was
still
cut
off
from
the
earth
?
but
we
go
by
the
word
that
is
above
all
Church
and
Ministry
in
our
account
of
our
baptism
and
ministry
,
and
not
by
succession
in
either
:
and
as
for
your selves
,
that
hold
so
much
on
succession
,
and
boast
of
a
lineal
descent
of
your
ministry
and
Rantism
from
the
Apostles
,
t
will
pussle
you
no
lesse
to
prove
that
,
if
we
put
you
to
it
,
then
t
will
if
we
put
you
to
it
to
disprove
a
lineal
succession
of
our
baptism
,
for
if
we
cannot
name
the
particular
persons
that
baptized
one
another
in
this
way
,
wherein
we
do
it
,
successively
from
the
persons
of
the
Apostles
in
answer
to
this
question
who
baptized
you
?
and
who
him
?
and
who
him
?
and
so
upwards
till
we
come
thither
,
are
you
able
if
we
ask
you
who
sprinkled
you
?
and
who
him
?
and
who
him
?
and
who
him
?
&c.
to
particularize
more
punctually
then
we
?
are
you
able
to
assign
who
began
our
way
of
baptism
first
of
all
in
the
world
,
unlesse
you
begin
as
high
as
Iohn
the
baptist
?
nay
verily
though
Dr.
Featley
would
fain
father
it
upon
Stock
,
yet
it
s
most
manifest
unto
you
all
that
infants
sprinkling
was
denied
by
some
ever
since
it
was
known
to
have
a
being
,
for
it
was
controverted
in
the
daies
of
the
fathers
,
and
that
it
would
not
have
been
had
there
been
none
that
had
then
denied
it
,
and
denied
it
could
not
be
by
any
but
such
as
pleaded
the
baptism
of
believers
,
in
those
times
,
and
were
the
right
way
baptized
themselves
.
You
have
not
one
president
of
one
infant
sprinkled
,
nor
proof
that
such
a
thing
was
so
much
as
talked
on
,
for
at
least
an
hundred
years
after
Christ
,
but
we
are
most
certain
,
and
your selves
cannot
deny
it
,
that
the
bapti●m
of
believers
began
at
Iohn
the
baptist
,
and
the
Apostles
,
and
if
we
could
prove
a
succession
of
it
de
facto
no
further
downwards
then
so
,
yet
it
is
enough
to
us
that
we
find
it
then
was
so
,
whereby
to
prove
that
it
ought
to
have
been
so
in
all
ages
since
,
and
is
to
be
de
jure
at
this
day
.
One
word
more
and
then
we
have
done
with
this
,
if
none
at
all
save
such
as
are
baptized
themselves
may
in
any
case
dispense
baptism
to
others
,
save
such
also
as
are
by
ordination
true
ministers
of
the
Gospel
;
then
your selves
,
who
pretend
solely
to
the
title
of
baptizing
,
are
no
right
administrators
,
as
being
in
truth
neither
baptized
,
nor
ordained
in
such
wise
as
the
Scripture
requires
:
that
your
baptism
is
null
I
have
cleared
it
enough
already
,
and
that
your
ministry
is
no
lesse
is
apparent
,
sith
whilst
you
indeavour
to
derive
it
from
the
Apostles
,
you
can
derive
it
thence
no
other
wise
then
the
Pope
doth
his
,
for
if
a
line
of
succession
be
a
proof
of
true
ministry
,
you
may
indeed
derive
it
as
well
,
but
not
one
jot
better
then
he
,
he
can
shew
you
his
line
of
succession
,
if
not
from
Peter
,
yet
at
least
from
Linus
himself
,
that
lived
in
the
daies
of
the
Apostles
,
and
you
can
shew
us
the
line
,
wherein
you
came
from
the
Pope
,
and
so
through
his
loines
from
the
other
:
there
is
no
other
way
for
your
ministry
to
prove
its
pedigree
from
the
Primitive
times
but
this
,
no
way
for
you
to
climb
up
to
the
Apostles
as
the
fathers
,
and
founders
of
your
function
but
by
a
chain
of
many
linkes
,
whereof
if
one
happen
to
prove
unsound
,
and
t
is
a
chance
but
a
flaw
may
be
found
in
some
of
them
,
that
have
been
trailed
for
many
hundreds
of
years
together
through
the
hands
of
that
Apostaticall
harlot
,
the
intaile
is
clear
cut
of
,
your
pedigree
and
descent
from
the
Apostles
,
as
a
ministry
,
perishes
,
is
spilt
upon
the
ground
,
and
can
never
be
tact
on
again
any
more
for
ever
:
you
have
hitherto
owned
your
ordination
as
handed
by
an
uninterrupted
lineal
succession
from
the
Pope
to
the
present
Presbytery
,
and
if
we
put
the
question
to
the
veriest
novice
or
youngling
among
you
,
who
ordained
you
?
and
who
ordained
those
that
ordained
you
?
and
who
them
?
and
who
them
?
and
who
them
?
you
can
find
your
function
flowing
in
a
continual
stream
from
the
Primitive
fountain
no
other
way
,
but
through
that
stinking
sink
and
corrupt
channel
of
the
holy
chaire
;
Pope
Gregory
the
great
gave
power
of
ordination
to
Austin
the
Monk
,
when
he
sent
him
over
into
England
about
a
thousand
years
since
,
he
to
the
Popish
Bishops
,
they
to
the
Protestant
Bishops
,
they
to
the
Presbyters
,
and
the
Presbyters
to
their
present
Preachers
:
thus
what
Ministeriall
power
you
have
hangs
upon
the
Protestant
Bishops
,
theirs
upon
Austin
,
Austins
upon
the
Pope
,
the
Popes
upon
Peter
:
you
came
i.
e.
descended
from
the
Pope
,
the
Pope
came
i.
e.
departed
from
the
Apostles
,
and
thus
from
the
Apostles
you
came
all
,
but
thither
you
must
go
again
,
letting
go
your
sweet
succession
,
and
from
their
words
,
which
are
the
same
now
as
then
,
begin
your
businesse
again
before
you
can
be
right
,
or
know
any
thing
cleerly
where
you
are
,
for
if
he
whom
your selves
call
Antichrist
,
,
made
you
a
ministery
of
Christ
,
you
may
be
the
Ministry
of
the
Church
of
England
if
you
will
,
which
if
it
be
vere
Ecclesia
a
true
Church
at
all
,
y●t
is
such
a
one
as
had
its
parochial
posture
from
whence
you
had
your
power
,
and
therefore
fit
enough
each
for
the
other
,
but
of
the
Church
in
England
,
which
is
vera
Ecclesia
the
true
Church
indeed
,
you
shall
never
be
the
Ministry
for
me
,
till
you
repent
and
be
baptized
.
As
for
my self
whom
you
deem
to
be
no
Minister
of
the
Gospel
,
I
must
not
lead
you
so
far
from
the
other
work
in
hand
as
to
stand
upon
the
proof
of
that
now
,
having
transgressed
(
as
some
will
think
)
too
far
already
,
though
else
it
were
no
impossible
thing
to
prove
it
,
and
therefore
I
say
this
only
in
short
that
whether
I
am
now
a
true
Minister
of
the
Gospel
or
no
,
t
is
now
my
utmost
aim
to
preach
and
promote
the
truth
of
it
as
t
is
in
Jesus
,
but
as
for
the
time
in
,
which
I
was
owned
a
Minister
of
the
Gospel
,
I
was
at
that
time
no
true
one
at
all
,
yea
though
I
have
obtained
mercy
,
and
such
mercy
as
to
be
made
a
Minister
thereof
since
,
because
I
did
what
I
did
ignorantly
,
yet
so
far
was
I
then
from
a
Minister
of
the
Gospell
that
I
rather
rejected
the
counsell
of
God
against
my self
,
being
not
baptized
of
them
that
preached
it
,
and
disputed
much
against
it
as
well
as
you
.
And
now
as
unto
your
third
quaery
,
viz.
what
Commission
have
any
to
baptize
in
that
manner
?
that
is
,
by
dipping
,
which
you
stile
such
an
irra●ional
,
and
undiscreet
way
,
t
is
that
which
I
have
resolved
you
in
so
satisfactorily
before
,
that
unlesse
you
have
more
to
say
against
it
then
to
miscal
it
,
as
you
do
,
before
you
have
proved
it
to
be
so
base
as
you
are
pleased
to
stile
it
,
I
shall
rejoice
in
Christ
Jesus
that
hath
chosen
such
foolish
and
base
things
as
dipping
in
water
is
,
in
the
account
of
men
however
excellent
in
it self
,
and
in
proof
of
its
warrantableness
,
unles
it
be
occasionally
,
add
no
more
.
Rantist
.
I
have
referred
you
already
where
you
shall
find
exception
against
all
you
have
said
before
,
as
concerning
the
truth
of
the
way
of
baptism
,
and
I
desire
that
you
would
find
your self
work
a
little
therewith
,
I
mean
the
forenamed
books
that
are
extant
,
specially
that
of
Mr.
Baxter
whom
I
know
to
be
a
very
able
and
godly
man
,
who
hath
in
mine
,
and
I
think
in
all
discerning
mens
Apprehensions
so
sollidly
disproved
,
and
clearly
confuted
your
way
of
dipping
,
that
few
or
none
of
those
,
that
see
what
he
saies
in
that
point
,
will
be
of
your
mind
,
and
follow
your
fashion
therein
,
for
whereas
you
say
that
dipping
was
the
custome
in
the
first
times
,
and
therefore
go
about
to
seduce
men
into
the
belief
of
it
,
because
it
s
said
that
the
Eunuch
went
down
into
the
water
,
and
that
John
baptized
in
Aenon
because
there
was
much
water
there
,
he
replies
that
is
a
thing
never
proved
by
any
,
and
that
the
Jaylor
was
baptized
in
the
night
in
his
own
house
,
and
therefore
not
likely
over
head
in
that
Countrey
,
where
water
was
so
scarce
,
and
that
the
Eunuch
might
well
be
said
to
go
down
into
the
water
,
for
the
Country
was
mountanous
,
and
the
brooks
in
the
bottoms
,
and
that
even
the
River
Aenon
it self
where
Iohn
baptized
because
there
was
much
water
,
is
found
by
Travellers
to
be
a
small
brook
,
which
a
man
might
almost
step
over
,
and
much
more
,
that
gainsaies
much
of
what
you
have
said
,
is
in
the
135.
page
of
his
book
,
which
I
shall
expect
your
answer
to
,
but
if
you
please
le
ts
see
what
you
can
say
to
this
first
.
Baptist.
I
shall
very
freely
speak
to
any
thing
which
hath
not
yet
been
spoken
to
in
particular
,
and
to
Mr.
Baxters
exceptions
in
that
particular
rather
then
any
other
,
because
he
is
most
noted
in
those
parts
were
he
lives
,
and
also
in
the
examination
of
his
Exceptions
,
I
shall
have
the
more
hint
to
take
notice
of
such
reliques
,
and
broken
pieces
as
remain
yet
unspoken
to
,
as
the
gainsayings
of
the
rest
in
this
point
,
for
he
seems
to
me
to
have
gathered
them
up
there
,
and
to
have
epitomized
those
mens
matter
as
i●
were
into
a
fardel
of
fewer
words
:
excepting
the
two
last
grand
Arguments
of
Mr.
Cook
against
dipping
,
one
of
which
Doctor
Featley
affronts
us
with
in
the
title
page
,
and
both
of
which
are
more
sparingly
spoke
to
yet
,
covertly
touched
,
and
tacitly
touched
upon
by
Mr.
Cook
,
and
those
Mr.
Baxter
rather
comments
on
at
large
,
and
makes
(
I
cannot
say
a
fairer
,
but
a
fouler
,
a
falser
,
and
far
more
miserable
improvement
of
then
any
of
the
rest
do
:
This
he
professes
to
be
the
businesse
of
his
book
p.
13.
viz.
To
use
the
proofs
that
others
make
use
of
in
some
newer
kind
of
way
,
confessing
that
few
have
improved
their
Arguments
as
they
might
have
done
,
nor
mannaged
them
in
the
most
forcible
way
,
and
not
to
medle
much
with
those
arguments
that
others
have
fully
mannaged
.
Yet
(
by
his
leave
)
he
meddles
so
much
with
the
Arguments
that
others
almost
every
one
makes
use
of
,
that
he
makes
some
of
them
the
worse
again
,
he
mars
many
a
one
with
his
mendall
Mannagement
.
It
is
not
to
use
many
Arguments
(
saith
he
)
but
to
drive
home
a
few
.
Yet
he
uses
many
more
then
any
one
else
,
viz.
three
capital
ones
to
prove
infants
to
be
disciples
,
twenty
cardinal
ones
,
to
prove
them
members
,
to
which
(
Nos
numeri
sumus
)
a
number
of
others
are
subservient
,
and
subordinate
two
more
in
proof
of
babisme
,
besides
eight
in
proof
of
no
body
knows
what
,
all
these
in
his
Disputative
piece
of
book
,
so
that
for
ought
I
find
Et
sinon
prosint
singula
,
multa
juvant
,
his
genius
stood
more
to
numerositie
,
than
dextery
in
handling
a
few
,
unlesse
by
few
he
mean
only
the
three
main
Mediums
as
Capital
,
and
Cardinal
to
the
rest
,
the
first
of
which
,
but
especially
the
second
,
in
tot
ramos
,
ramulos
&
ramusculos
se
ipsum
Rantizavit
,
hath
stragled
it self
into
so
many
small
branches
,
that
indeed
it
hangs
not
handsomly
together
within
it self
,
and
indeed
the
whole
is
but
a
certain
three
legged
stool
,
which
he
hath
made
for
people
to
sit
at
rest
upon
in
their
vain
Worships
,
and
se●vings
of
God
,
after
the
Precepts
of
men
,
which
if
they
never
be
broken
by
any
hand
,
writing
responsibly
to
them
,
yet
are
so
rotten
,
that
they
will
wear
out
within
a
while
of
themselves
:
but
be
they
few
or
many
he
might
well
say
he
would
drive
home
a
few
,
for
verily
above
all
the
rest
,
those
two
I
speak
of
,
viz.
wherein
dipping
is
called
Murther
,
and
adultery
,
he
drives
on
beyond
the
bounds
of
modesty
,
truth
,
sense
and
reason
.
as
far
,
I
dare
say
to
the
full
,
as
God
would
suffer
the
Devill
to
direct
,
and
drive
him
.
For
my
part
I
never
saw
Mr.
Baxters
face
that
I
know
of
,
but
I
see
too
much
of
his
spirit
in
his
latest
labor
,
in
which
,
if
the
spirit
of
God
had
been
his
leader
,
he
would
not
have
led
him
into
that
confident
utterance
of
such
utter
untruths
,
not
onely
in
point
of
doctrine
,
but
matter
of
fact
too
now
and
then
:
let
his
parts
,
let
his
piety
you
talk
on
,
be
more
then
his
parts
if
it
will
,
God
once
left
as
honest
as
holy
,
as
worthy
a
one
as
he
can
be
,
in
punishment
of
a
people
whom
he
had
a
mind
to
plague
for
their
dotage
on
him
,
to
be
stirred
up
by
Satan
to
do
things
inconvenient
,
and
unseemly
1
Chron.
21.1
.
and
so
it
seemes
to
me
he
hath
left
Mr.
Baxter
,
as
Godly
as
he
is
,
or
else
there
could
never
have
issued
from
him
such
inconsiderate
crudities
,
such
rank
venomous
,
viperous
,
ulcerous
fluxes
of
folly
,
flesh
,
fierceness
,
fiction
,
falseness
,
firery
invectives
,
to
the
madding
of
the
very
magistracy
,
if
it
would
be
any
longer
blinded
by
the
bawlings
of
a
mistaken
ministry
,
against
many
a
dear
Saint
of
God
,
against
a
people
precious
to
God
,
though
base
in
his
eyes
,
against
thousands
that
are
as
intimate
with
God
,
and
more
privy
to
his
will
in
point
of
baptism
then
himself
,
that
thus
he
does
shall
appear
by
and
by
,
at
present
see
what
little
verity
and
less
validity
is
in
that
first
viz.
that
it
is
not
yet
proved
by
any
that
dipping
was
the
primitive
custome
,
when
yet
it
s
proved
,
if
not
by
many
,
yet
at
least
by
two
of
our
way
viz.
A.
R.
and
Mr.
Blackwood
,
and
that
so
sufficiently
that
if
Dr.
Featley
,
and
Mr.
Baxter
,
Mr.
Cook
,
and
Mr.
Blake
did
not
decline
them
,
and
if
they
had
been
minded
to
mark
and
seriously
to
search
the
Scriptures
,
and
not
to
dazle
mens
eyes
with
all
the
fiddle-faddles
they
could
find
to
fling
before
them
,
and
to
satisfie
themselves
at
slender
rates
in
the
present
custome
,
rather
then
cry
out
for
a
change
,
sith
it
is
the
present
custome
,
the
Scriptures
they
hint
on
are
so
plain
,
taking
the
words
thereof
,
not
in
feigned
,
forced
,
figurative
and
forreign
,
but
in
their
own
prime
,
direct
,
native
,
ordinary
,
proper
,
and
rational
sense
and
signification
,
that
he
who
runs
may
read
no
lesse
then
this
,
that
dipping
,
yea
total
,
was
the
way
wherein
baptism
was
then
dispensed
:
but
if
we
had
not
such
proof
of
it
extant
from
our
own
party
,
yet
t
is
so
clear
of
it self
that
men
famous
,
even
of
your
own
way
that
have
not
thrust
their
fingers
too
far
into
the
fire
of
this
controversie
,
concerning
the
primitive
form
of
baptizing
(
as
these
men
have
done
,
and
therefore
will
on
in
what
they
have
once
asserted
,
and
get
thorow
by
hook
or
crook
,
rather
then
recede
with
that
shame
(
I
should
say
honour
)
which
is
the
right
of
every
recantant
,
when
he
sees
he
hath
misreckoned
)
do
not
onely
confesse
,
but
also
teach
us
the
very
same
that
we
stand
for
.
Witnesse
Tilenus
,
who
tells
us
that
Immersio
usitatior
olim
fuerit
praesertim
in
Iudea
et
aliis
regionibus
&c.
p.
886.
dipping
,
yea
totall
dipping
(
for
in
the
very
line
before
he
defines
the
right
of
baptism
to
be
tripple
,
Immersio
in
aquam
,
mora
sub
aqua
,
emersio
ex
aqua
,
plunging
into
the
water
,
abode
under
it
,
resurrection
out
of
it
)
was
rather
used
heretofore
specially
in
Judea
,
and
other
warmer
countries
then
sprinkling
.
Yea
Dr.
Featley
,
that
is
as
it
were
the
fronteer
or
fileleader
in
doing
all
the
disgrace
he
could
to
dipping
,
did
yet
find
occasion
to
acknowledge
little
lesse
p.
69.
notwithstanding
saith
he
,
I
grant
that
Christ
and
the
Eunuch
were
baptized
in
the
River
,
and
that
such
baptism
of
men
,
i.
e.
in
rivers
,
specially
in
the
hotter
climates
,
hath
been
,
is
and
may
lawfully
be
used
:
though
I
confesse
he
gives
this
a
pull
in
again
,
and
very
cleanly
contradicts
himself
in
the
very
next
words
,
saying
that
there
is
no
proof
at
all
of
dipping
or
plunging
,
but
onely
of
washing
in
the
River
.
O
grosse
,
First
,
as
if
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
did
signifie
onely
to
wash
in
some
other
way
,
and
not
at
all
to
wash
by
dipping
.
Secondly
,
as
if
ever
any
things
,
or
persons
,
that
are
washed
in
Rivers
are
washed
ordinarily
otherwise
then
by
dipping
or
plunging
.
Thirdly
,
as
if
he
could
properly
be
said
to
be
washed
in
a
river
that
was
never
in
it
,
but
was
onely
scrubd
a
little
by
the
side
of
it
.
Or
Fourthly
as
if
wise
persons
would
go
into
a
river
for
no
more
then
a
little
fourbishing
their
faces
.
Rantist
.
You
talk
of
in
the
river
,
and
into
the
River
,
but
you
heed
not
what
Mr.
Baxter
saies
in
the
present
section
that
you
are
desired
to
speak
to
,
he
tells
you
the
word
into
is
not
to
be
taken
as
if
either
John
and
Christ
,
or
Philip
and
the
Eunuch
were
at
all
in
the
water
or
descended
into
it
,
but
unto
it
onely
,
it
being
below
in
the
bottoms
,
and
the
countrey
being
montanous
,
in
which
respect
they
might
well
be
said
to
go
down
into
it
:
Mr.
Cook
also
and
Mr.
Blake
do
both
very
elegantly
answer
your
observation
in
that
particular
Mr.
C.
thus
to
A.
R.
viz.
your
collection
from
Philips
going
down
into
the
water
with
the
Eunuch
,
therefore
they
used
dipping
is
as
vain
,
must
they
not
go
down
to
the
water
where
it
was
if
they
would
use
it
?
would
the
water
have
come
up
to
them
in
the
chariot
any
sooner
for
sprinkling
then
for
dipping
?
of
the
same
stamp
is
your
inference
from
Mat.
3.16
.
Mark
1.10
.
from
Christs
ascending
from
the
water
,
for
as
Christ
was
pleased
to
be
baptized
with
water
,
so
he
was
pleased
to
go
where
the
water
was
viz.
in
the
channel
,
where
there
was
a
descent
,
and
from
which
there
was
an
ascent
,
so
that
he
must
go
down
to
,
and
come
up
from
the
water
.
Nay
rather
your
conceit
is
here
confuted
,
for
if
our
blessed
Saviour
had
been
plunged
of
John
into
the
water
then
it
would
rather
have
been
said
that
John
cast
or
plunged
Christ
into
the
water
,
and
took
him
out
of
the
water
,
but
it
is
onely
implyed
that
Christ
went
down
to
the
water
,
and
came
up
again
from
it
.
Mr.
Blake
thus
to
Mr.
Blackwood
viz.
for
your
criticism
of
the
ascending
and
descending
,
if
you
compare
Acts
24.1.25.1
.
also
with
your
places
quoted
,
you
will
see
it
nothing
for
your
purpose
,
those
phrases
are
used
when
men
go
to
a
place
,
or
from
a
place
,
when
they
neither
ascend
upwards
,
neither
descend
downwards
,
Bishop
Usher
will
furnish
you
with
ten
severall
Scriptures
,
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Acts
of
the
Apostles
is
used
for
no
descent
from
a
higher
place
to
a
lower
,
but
onely
a
removing
from
place
to
place
,
though
in
this
place
we
may
believe
there
was
some
ascent
and
descent
,
waters
being
lower
places
,
and
when
they
went
to
the
place
of
waters
the
channell
in
which
the
waters
had
their
current
,
they
may
be
fitly
said
to
go
into
the
water
,
howsoever
one
or
two
examples
serve
not
your
purpose
,
but
a
General
concurrence
of
all
examples
:
We
have
examples
giving
full
evidence
of
a
different
practise
,
and
nothing
can
be
concluded
from
those
examples
.
Baptist.
O
the
wondrous
wayes
of
wretchednesse
,
if
not
of
wilful
wilinesse
that
the
wits
of
these
men
work
in
whereby
to
wave
of
the
way
of
God
from
taking
place
among
them
!
how
do
they
strive
to
keep
it
off
as
it
were
at
staves
end
,
not
yielding
it
an
inch
lest
it
should
get
an
ell
,
one
brings
one
kind
of
furniture
,
wherewith
to
fight
it
,
another
another
,
yet
altogether
are
but
a
bullrush
,
a
flag
,
that
shewes
like
sword
and
Rapier
,
but
will
scarce
hold
a
push
if
put
to
it
to
the
purpose
:
Mr.
Blake
he
fetches
furniture
from
Bishop
Vsher
that
saies
there
are
ten
Scriptures
in
the
acts
where
the
words
ascend
and
descend
expresse
no
more
then
removing
from
one
place
to
another
,
of
which
if
those
he
alledges
be
two
of
the
ten
,
or
supernumerary
it
matters
not
,
for
if
there
were
10000
it
would
do
him
no
right
,
and
truth
no
wrong
in
this
place
,
where
it
is
believed
by
every
of
the
three
both
himself
and
his
two
Colleagues
,
that
here
was
going
up
and
down
from
higher
places
to
lower
,
therefore
he
may
set
that
cypher
some
where
else
,
or
send
it
home
again
to
the
book
whence
he
had
it
,
and
where
perhaps
it
was
of
use
,
for
here
it
stands
void
and
serves
for
nothing
.
And
as
for
their
joint
sneaping
the
words
they
went
down
into
the
water
,
and
came
out
of
the
water
into
such
a
short
sense
as
may
serve
your
own
curtaild
,
and
cloudy
conceptions
of
the
matter
,
and
exclude
our
construction
that
is
most
clear
,
and
congruous
,
perverting
and
mincing
it
thus
,
viz.
that
they
went
down
to
the
water
,
i.
e.
the
channel
where
the
water
was
,
to
which
there
was
a
descent
,
and
ascended
from
the
water
;
or
if
it
be
allowed
to
be
read
(
as
t
is
most
properly
rendred
by
the
Translators
)
into
the
water
,
yet
the
meaning
of
that
word
into
must
be
no
other
then
unto
,
I
admire
how
men
of
such
professed
piety
can
convince
their
consciences
to
content
with
such
home-spun
coverings
,
such
greivous
glosses
,
pittiful
put
ofs
,
as
they
do
in
this
case
,
I
profess
they
might
almost
as
good
say
that
the
heard
of
Swine
,
that
Mat.
8.32
.
are
said
to
run
down
into
the
Sea
,
did
but
run
down
to
the
Sea
,
and
no
further
,
as
to
limit
these
Scriptures
that
relate
the
baptism
of
Christ
and
of
the
Eunuch
,
so
as
to
force
them
to
no
further
signification
then
this
to
,
and
unto
,
and
from
the
water
as
if
they
went
not
into
it
at
all
.
Rantist
.
Nay
not
so
neither
by
your
leave
,
for
the
words
that
follow
,
which
relate
that
the
Swine
were
choaked
in
the
waters
shew
plain
enough
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
though
we
will
not
allow
it
the
sense
of
into
Mark
1
9.
must
needs
be
Englished
into
here
,
and
that
the
English
word
into
,
though
we
allow
it
to
signifie
no
more
then
to
or
unto
,
Acts
the
8.
verse
38.
yet
signifyes
that
the
Swine
were
really
not
at
onely
but
in
the
waters
,
for
how
else
,
could
they
be
choaked
there
?
Baptist.
How
?
why
man
t
is
as
possible
a
creature
may
be
choaked
with
water
powring
down
his
throat
,
yea
and
a
little
more
possible
then
t
is
for
any
Creature
to
be
said
truly
,
not
Synechdochically
,
to
be
baptized
by
sprinkling
,
or
powring
water
only
upon
his
face
,
and
yet
t
is
sure
enough
that
this
choaking
of
the
Swine
was
otherwise
then
so
,
and
no
other
then
by
an
overwhelming
in
water
,
forasmuch
as
it
is
said
they
ran
down
INTO
the
Lake
and
were
choaked
Luke
8.33
.
choaked
IN
the
Waters
Matth.
8.32
.
IN
the
Sea
Mark
5.13
.
and
yet
t
is
as
sure
to
me
,
who
dare
not
suppose
the
spirit
to
speak
nonsence
,
as
they
do
in
my
mind
,
who
say
that
this
baptizing
Act.
8.38
,
39.
Matth.
3.16
.
Mark
1.9
,
10.
was
,
though
with
water
also
as
their
choaking
was
,
(
and
therefore
Dr.
Featley
will
get
nothing
by
pleading
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
signify
with
)
yet
not
as
truly
in
the
water
also
,
i.
e.
by
an
overwhelming
therewith
,
forasmuch
as
t
is
said
Act.
8
,
38
,
39.
they
went
down
both
into
the
water
both
Philip
and
the
Eunuch
and
he
baptized
[
Anglice
dippt
or
overwhelmed
]
or
(
if
you
will
have
washed
)
washed
him
by
dipping
,
for
as
dipping
and
swilling
is
a
true
washing
,
so
by
washing
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Englished
by
it
,
is
meant
neither
infusing
nor
sprinkling
,
but
that
washing
onely
that
is
by
the
way
of
dipping
,
and
I
testify
to
their
faces
,
that
would
fain
make
a
baptizm
of
rantism
,
that
t
is
more
easy
to
choak
then
to
baptize
a
man
without
overwhelming
But
Mr.
Cook
foreseeing
no
doubt
what
absurdity
must
needs
be
committed
in
granting
the
words
to
be
read
as
they
be
translated
,
viz.
they
went
down
into
the
water
and
ascended
out
of
the
water
,
and
yet
denying
that
they
were
at
all
in
the
water
,
and
being
sensible
also
surely
how
it
might
be
noted
as
a
piece
of
paultry
and
partiallity
,
to
allow
the
sense
of
into
to
the
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Acts
8.38
.
and
yet
so
deeply
to
disown
and
deny
that
sence
of
into
to
the
same
preposition
in
Mark
1.9
.
as
he
does
,
he
is
more
wary
then
either
Mr.
Blake
or
Mr
Baxter
in
that
particular
,
and
will
not
by
any
meanes
read
it
as
the
other
do
viz.
they
went
down
into
the
water
,
nor
yet
as
t
is
in
the
text
they
came
up
out
of
the
water
,
but
runs
it
over
more
smoothly
in
a
phrase
sutable
to
his
own
purpose
,
viz.
they
went
down
to
the
water
,
and
came
up
from
the
water
,
but
I
hope
he'el
condescend
freely
to
be
corrected
for
the
same
fault
,
and
with
the
same
rod
of
reproof
with
which
himself
hath
corrected
others
,
or
else
his
partiallity
will
so
appear
as
to
deny
him
to
have
any
of
that
wisdome
,
which
is
from
above
Iames
3
the
last
:
wherefore
as
he
checks
A.
R.
most
sharply
for
offering
to
alter
,
and
vary
from
the
wisdome
of
interpreters
,
so
as
to
English
the
preposition
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
in
,
which
they
thought
good
to
English
with
p.
12
,
in
these
words
,
viz.
I
would
demand
of
you
whether
you
think
that
our
Translators
,
and
most
or
all
others
,
who
have
englished
it
with
knew
not
how
to
render
the
original
in
its
proper
signification
as
well
as
your self
.
So
I
must
take
the
boldnesse
,
sith
our
Translators
,
and
most
or
all
others
,
but
himself
,
do
read
Act.
8.38
.
thus
they
went
down
both
into
the
water
and
asc●nded
out
of
the
water
,
to
demand
of
him
in
his
own
words
to
A.
R.
whether
he
think
that
our
Translators
,
and
most
or
all
others
,
who
english
those
passages
by
into
the
water
,
knew
not
how
to
render
the
originall
in
its
proper
signification
as
well
as
himself
?
As
for
the
other
two
,
viz.
Mr.
Blake
and
Mr.
Baxter
they
foreseeing
no
doub●
it
would
be
no
safe
,
handsome
,
acceptable
,
nor
advantagious
way
to
take
upon
them
,
as
they
saw
Mr.
Cook
did
,
to
correct
the
Translators
,
and
mend
their
constructions
,
they
are
more
wary
then
Mr.
Cook
in
that
particular
,
and
so
(
thus
incidit
in
Scillam
,
qui
vult
,
&c.
)
to
decline
the
Rock
of
insolence
,
they
drop
into
the
gulf
of
nonsence
,
owning
the
original
to
be
rightly
rendred
,
and
reading
them
according
to
that
rendition
,
viz.
into
the
water
,
and
up
out
of
the
water
,
yet
denying
those
phrases
they
descended
into
the
water
,
and
came
up
out
of
the
water
,
,
to
sound
out
any
more
then
Mr.
Cook
saies
the
Greek
words
do
viz.
to
and
from
the
water
.
But
I
must
intreat
those
two
Parallels
in
that
opinion
,
to
consider
what
imparalleld
improprietie
it
is
to
expresse
no
more
then
going
to
the
water
side
,
and
comming
from
it
again
by
these
phrases
,
viz.
going
down
into
the
water
,
and
comming
out
of
the
water
for
they
imply
necessarily
a
being
in
the
water
,
and
not
only
at
it
:
he
descended
into
hell
is
more
then
being
at
the
brinks
of
hell
,
he
descended
into
the
lower
parts
of
the
Earth
,
is
more
then
bare
being
on
the
superficies
of
the
Earth
,
and
so
he
descended
into
the
water
,
is
necessarily
more
then
being
at
the
side
:
the
situation
of
the
water
below
in
the
bottoms
will
not
salve
the
absurdity
of
such
expression
,
concerning
being
at
the
water
only
,
and
returning
,
for
he
descended
to
it
,
and
ascended
from
it
is
enough
for
that
,
but
to
expresse
that
only
by
into
it
and
out
of
it
,
is
superfluous
and
superlative
simplicity
:
whatsoever
element
,
or
place
in
any
element
we
are
said
to
go
down
into
,
and
come
up
out
of
we
w●re
once
in
or
else
we
are
fowlly
belied
:
had
it
been
said
of
Philip
and
the
Eunuch
they
went
down
both
to
the
water
,
or
into
the
bottoms
,
they
descended
into
the
vallies
,
where
the
water
was
,
as
Mr.
Cook
prates
by
a
Periphrasis
,
and
when
they
came
up
out
of
the
valley
,
or
bottom
from
the
water
,
then
it
had
shewed
somwhat
like
the
sense
these
men
like
best
and
long
to
have
it
in
,
but
into
the
water
,
and
out
of
the
water
expresse
not
only
a
bare
being
in
the
bottomes
,
where
the
water
was
but
in
the
water
also
;
for
whatsoever
place
or
element
is
put
after
the
prepositions
into
and
out
of
is
a
place
or
element
that
the
persons
denominated
to
go
into
and
out
of
were
once
really
and
truly
in
.
Daniel
was
thrown
into
and
taken
up
out
of
the
Lyons
den
,
does
not
that
shew
plainly
enough
that
he
was
in
it
?
the
Swine
ran
into
the
sea
,
were
they
not
then
in
it
?
I
threw
it
into
the
fire
(
saies
Aaron
of
the
molten
image
he
made
)
and
there
came
out
this
calf
,
will
any
say
that
the
mettals
he
made
it
of
were
only
warmed
at
the
fire
side
?
they
went
down
both
into
the
water
,
both
Philip
and
the
Eunuch
and
came
up
out
of
the
water
,
Iesus
was
baptized
of
Iohn
into
Iordan
,
Mark
1.9
.
and
when
he
was
baptized
went
straitway
out
of
the
water
,
Math.
3.16
.
can
any
man
say
that
these
two
persons
Iesus
and
the
Eunuch
,
of
whom
also
Dr.
Featley
grants
that
they
were
baptized
in
the
River
,
were
never
in
it
at
all
,
but
only
wetted
at
the
water
side
?
But
that
Philip
and
the
Eunuch
went
into
and
were
in
the
water
,
and
not
unto
it
and
at
it
only
,
is
evident
by
what
I
have
hinted
once
already
,
viz.
in
that
it
is
said
they
were
come
unto
the
water
before
,
and
therefore
this
must
needs
be
into
it
,
or
else
either
the
Spirit
Tautologized
,
or
they
tautopoi●zed
,
and
came
unto
the
water
twice
over
,
but
never
into
it
at
all
.
Two
more
odd
conceits
,
and
emblemes
of
the
emptinesse
of
their
apprehension
in
this
point
,
two
a
piece
I
mean
in
Mr.
Cook
and
Mr.
Blake
,
I
shall
take
notice
of
briefly
in
their
fore-cited
shuffles
,
and
so
passe
on
to
the
rest
.
First
,
how
peartly
doth
Mr.
Cook
squitch
up
A.
R.
with
a
question
or
two
as
if
he
would
catechise
him
in
that
which
he
hath
yet
need
to
be
further
chatechisd
himself
?
Must
they
not
go
down
to
the
water
(
saith
he
)
if
they
would
use
it
?
would
the
water
come
up
to
them
in
the
Chariot
any
sooner
for
sprinkling
then
for
dipping
?
In
answer
to
which
question
,
I
intreat
Mr.
Cook
to
ask
his
conscience
this
question
,
whether
if
they
had
used
the
water
only
for
sprinkling
,
there
was
such
necessity
of
going
down
to
it
as
he
seemes
to
intimate
,
would
not
the
water
have
come
up
to
them
in
the
Chariot
sooner
by
far
for
sprinkling
then
for
dipping
?
yea
verily
both
Philip
and
the
Eunuch
might
have
sat
still
in
the
Chariot
and
commanded
water
enough
for
sprinkling
to
be
brought
up
to
them
thither
in
the
hollow
of
the
Chariot
drivers
hand
,
if
there
were
no
bigger
a
vessel
to
bear
it
in
,
but
for
dipping
enough
could
never
possibly
be
brought
up
into
the
Chariot
at
all
.
Secondly
,
he
must
,
saies
he
of
Christ
,
go
down
and
come
up
from
the
water
,
but
here
is
not
the
least
hint
that
John
doused
Christ
over
head
,
or
under
water
,
nay
rather
that
conceit
of
yours
,
saith
he
to
A.
R.
is
here
confuted
,
for
if
our
blessed
Saviour
had
been
plunged
of
John
into
the
water
,
then
it
would
rather
have
been
said
that
John
cast
or
plunged
Christ
into
the
water
,
and
took
him
out
of
the
water
,
but
it
is
only
implied
that
Christ
went
down
unto
the
water
and
came
up
again
from
it
.
O
how
egregiously
,
how
shamefully
doth
this
man
forget
,
and
utter
himself
as
if
his
senses
were
sodden
into
Trapizuntius
his
temper
!
I
would
therfore
ask
him
one
or
two
questions
viz.
First
:
whether
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
at
all
signifie
to
douse
over
head
,
or
under
water
,
or
to
plunge
into
water
yea
or
no
?
if
not
(
but
I
suppose
he
will
not
deny
it
so
to
do
,
though
he
denies
it
to
signifie
onely
plunging
)
then
I
would
have
him
to
go
to
school
again
to
the
Lexicons
which
will
teach
him
that
it
mainly
signifies
mergo
,
immergo
,
submergo
,
and
if
lavo
,
a
bluo
it
is
such
an
ab●u●ion
as
is
made
immergendo
,
but
if
it
doth
signifie
to
plunge
dip
or
douse
under
water
,
or
overwhelm
at
all
,
and
I
dare
say
he
and
every
one
else
shall
find
it
for
all
lavo
,
quod
fit
immergendo
,
to
signifie
a
swilling
in
water
altogether
▪
then
I
advise
him
to
be
think
himself
,
for
I
think
he
was
asleep
when
he
wrote
this
passage
,
that
there
is
at
least
some
little
hint
that
Iohn
plunged
Christ
into
the
water
,
when
it
s
said
Christ
was
baptized
alias
,
plunged
,
dipt
of
Iohn
into
Iordan
,
or
washt
in
Iordan
▪
sith
that
pleases
himself
,
unless
he
put
a
difference
between
the
active
and
the
passive
and
will
not
yield
it
to
be
all
one
,
that
Iohn
baptized
Christ
,
and
Christ
was
baptized
of
Iohn
,
but
though
it
be
said
Christ
was
baptized
i.
e.
plunged
of
Iohn
into
Iordan
,
overwhelmed
in
Iordan
,
and
that
he
came
out
of
the
water
,
which
is
a
shrewd
sign
that
Iohn
did
not
keep
him
there
,
yet
this
is
not
plain
and
significant
enough
for
him
it
seems
unlesse
he
may
have
the
framing
of
the
spirits
speech
another
way
,
that
is
no
whit
plainer
then
the
other
neither
,
viz.
that
Iohn
cast
or
plunged
Christ
into
the
water
,
and
took
him
out
of
the
water
,
unlesse
it
may
be
said
just
so
all
that
is
said
,
which
yet
is
the
same
with
that
he
would
have
to
be
said
,
implies
no
more
then
that
Christ
went
down
unto
the
water
and
and
came
up
again
from
it
,
without
being
baptized
,
so
belike
:
how
A.
Rs.
opinion
that
Iohn
doused
Christ
under
water
,
which
is
also
mine
,
and
the
very
plainest
expression
the
original
can
be
read
in
,
is
confuted
by
those
texts
Mat.
3.16
.
Mark
.
1.9.10
.
I
can
no
more
conceive
,
then
I
can
conceive
that
this
expression
viz.
Philip
and
the
Eunuch
went
down
both
into
the
water
,
and
he
baptized
him
,
is
a
confutation
of
him
that
supposes
the
Eunuch
to
be
baptized
at
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
Mr.
Cooks
marginals
wherby
he
would
have
us
learn
t
is
like
from
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
their
ascension
was
but
from
the
water
,
but
I
muse
why
he
would
not
set
down
the
words
of
the
other
Scripture
,
Act.
the
8.39
.
which
expounds
this
,
and
where
t
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
in
latin
ex
,
and
englished
most
naturally
out
of
.
The
second
thing
more
observable
in
Mr.
Blakes
businesse
runs
thus
,
First
,
saith
he
,
howsoever
one
or
two
examples
serve
not
your
purpose
,
but
a
general
concurrence
of
all
examples
.
See
how
Mr.
Bls.
heart
misgives
him
,
and
well
nigh
wavers
within
,
whether
he
had
not
best
yield
us
these
two
examples
,
for
all
his
tugging
for
them
before
,
into
our
cause
,
and
therefore
now
falls
,
for
fear
these
two
will
side
against
him
,
to
serve
himself
against
them
another
way
,
i.
e.
by
denying
that
the
testimony
of
the
spirit
in
these
two
examples
,
is
of
any
validity
to
us
without
a
concurrence
of
all
examples
:
To
which
I
say
,
had
Mr.
Blake
but
one
half
inch
of
an
example
in
the
new
testament
of
baby
baptism
how
much
he
would
make
of
it
we
may
see
by
his
cunning
counterfeit
examples
for
that
thing
out
of
scriptures
,
that
in
truth
are
not
onely
far
from
exemplifying
such
a
thing
,
as
the
housholds
he
makes
use
of
are
,
but
also
clear
examples
to
the
contrary
,
as
the
non-baptizing
of
those
very
infants
that
were
brought
to
Christ
,
and
the
non-baptizing
of
those
very
infants
with
their
parents
Act.
the
2.
to
whose
parents
,
and
their
children
to
,
on
the
same
termes
of
repentance
when
at
years
,
the
promise
is
there
made
:
both
which
Scriptures
he
wrests
into
his
turne
,
yea
verily
,
and
had
he
but
one
true
single
example
of
any
one
infant
baptized
in
all
that
word
,
we
should
lay
down
to
him
,
and
never
open
our
mouthes
more
against
infant
baptism
:
yet
if
these
two
examples
do
prove
for
us
,
it
seemes
they
shall
not
be
heeded
,
whilst
against
them
,
unlesse
there
be
a
general
concurrence
of
all
examples
.
Wherefore
secondly
,
I
tell
him
of
a
truth
that
though
me
thinks
the
single
example
of
the
Lord
Iesus
might
content
him
,
and
of
the
Eunuch
,
for
can
he
shew
a
better
example
then
these
?
yet
there
s
as
general
a
concurrence
of
all
examples
in
this
particular
,
as
there
is
of
the
example
of
any
one
thing
,
that
is
exemplified
in
the
Scriptures
:
all
Ierusalem
,
all
Iudea
,
and
the
Region
about
Iordan
were
baptized
i.
e.
dipt
of
Iohn
in
Iordan
confessing
their
sins
,
Christ
dipt
of
Iohn
into
Iordan
,
the
Eunuch
going
into
the
water
and
there
baptized
,
baptizing
in
Aenon
because
much
water
,
and
indeed
the
very
word
baptize
makes
them
all
examples
of
our
practise
,
while
it
signifies
obruo
,
submergo
.
Secondly
saies
he
,
we
have
examples
giving
full
evidence
of
a
different
practise
,
and
nothing
can
be
concluded
for
you
from
these
examples
of
yours
.
Mr.
Bls.
examples
it
seems
for
his
different
practise
must
conclude
for
him
,
but
our
examples
though
never
so
clear
must
conclude
nothing
for
us
,
ipse
dixit
Mr.
Bl.
hath
forbidden
them
so
to
do
,
and
therefore
we
must
sign
ne
plus
ultra
here
,
and
urge
our
examples
no
more
,
wherefore
i
le
cease
.
Onely
secondly
,
I
hope
he
will
give
me
leave
to
ask
him
what
different
practise
it
is
he
meanes
,
of
which
he
hath
examples
giving
full
evidence
against
ours
,
and
if
it
be
either
baptism
of
infants
,
or
Rantism
of
infants
,
or
powring
water
on
infants
,
or
washing
infants
any
other
way
,
or
dispensig
Christs
ordinance
of
baptism
to
men
or
women
in
any
other
way
then
in
the
way
of
dipping
,
or
washing
by
dipping
,
which
baptizo
signifies
,
i
le
promise
him
faithfully
that
upon
his
giving
us
any
one
example
that
gives
full
evidence
of
it
,
or
any
other
kind
of
full
evidence
of
it
besides
that
of
example
,
any
of
which
he
is
far
from
giving
in
any
thing
that
was
ever
pen'd
by
him
yet
,
I
shall
yield
and
become
his
disciple
,
and
follow
him
as
far
as
I
find
him
following
Christ
in
that
or
any
thing
else
,
and
that
for
ever
:
till
then
he
must
excuse
me
if
in
love
to
his
soul
I
seriously
beseech
him
to
search
and
try
his
wayes
and
turn
in
truth
to
that
truth
of
the
Lord
Iesus
he
yet
tramples
on
.
Rantist
.
There
is
example
given
you
enough
against
your
way
by
Mr.
Blake
,
Mr.
Baxter
and
Mr.
Cook
too
of
baptizing
otherwise
then
by
dipping
,
in
the
Iailor
,
whom
they
all
instance
in
either
expressely
,
or
implicitly
,
First
Mr.
Baxter
saies
in
that
section
of
his
which
you
have
not
yet
fully
spoke
to
,
that
the
Iailor
was
baptized
in
the
night
in
his
house
,
and
therefore
not
likely
over
head
in
that
Countrey
where
water
was
so
scarce
,
and
to
this
agree
some
words
of
Mr.
Blake
and
Mr.
Cook
concurrent
in
matter
though
different
in
form
:
we
read
saith
Mr.
Cook
p.
16.
of
multitudes
baptized
even
3000
in
Ierusalem
without
mention
of
going
to
the
Rivers
,
and
of
whole
families
without
mention
of
going
to
the
waters
,
or
fetching
store
of
waters
,
it
is
like
the
waters
they
had
within
doors
at
midnight
sufficed
Acts
2.41
.
Acts
16.15.33
.
and
saith
Mr.
Blake
p.
10.
sometimes
baptism
was
administred
where
water
for
dipping
was
not
to
be
had
,
and
though
the
Eunuch
comming
to
a
river
saith
here
is
water
,
what
hindred
that
I
should
be
dipped
?
yet
there
is
little
probability
that
Paul
could
say
so
in
Judas's
house
in
streight
street
in
Damascus
,
nor
the
Iailor
in
his
prison
in
Philippi
:
you
say
that
baptism
was
ordinarily
in
rivers
,
where
there
were
many
waters
,
but
sure
there
were
neither
many
waters
,
nor
rivers
in
these
mens
dwellings
,
and
as
sure
they
went
not
out
in
the
night
unto
any
such
places
,
yet
were
they
baptized
.
Baptist.
Are
these
your
Examples
of
baptizing
otherwaies
then
by
dipping
?
certainly
unlesse
these
three
men
were
every
one
of
them
either
shamefully
slighthy
in
their
searches
,
or
willingly
ignorant
,
or
smitten
with
blindnesse
,
and
given
up
in
some
measure
at
least
,
for
their
not
imbracing
this
plain
easie
truth
of
dipping
,
in
the
love
thereof
,
to
deep
dotage
and
stronge
delusion
,
they
could
never
believe
,
much
lesse
print
such
palpable
untruths
,
absolute
absurdities
,
and
cleer
self
confutations
,
as
are
unavoidably
to
be
seen
by
him
that
reads
with
understanding
these
parcells
they
have
published
to
the
eye
of
all
men
.
See
first
how
Mr.
Cook
contradicts
himself
in
that
clause
,
we
read
of
great
multitudes
baptized
even
three
thousand
in
Ierusalem
without
mention
of
going
to
the
Rivers
.
To
say
nothing
of
the
invalidity
of
this
piece
to
his
purpose
,
nor
needlessenesse
of
the
Scriptures
mentioning
the
particular
place
where
every
one
was
baptized
,
for
what
if
that
be
not
specified
every
where
where
baptism
is
talked
on
,
least
the
volume
should
swell
,
is
it
not
as
much
as
to
say
they
were
dipped
in
that
it
is
said
they
were
baptized
,
i.
e.
submersi
,
obruti
,
abluti
immergendo
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
mainly
,
I
suppose
I
may
safely
say
only
such
washing
as
is
by
dousing
,
dipping
or
swilling
,
specially
since
in
places
enough
it
is
said
they
were
baptized
in
Rivers
,
and
places
of
much
water
:
but
to
say
nothing
I
say
of
that
,
mark
how
this
clause
of
Mr.
Cook
clashes
with
another
of
his
within
a
matter
of
ten
lines
upwards
from
it
,
for
there
giving
other
reasons
,
then
that
of
dipping
,
why
Iohn
chose
to
baptize
in
Rivers
and
running
waters
,
among
others
he
gives
this
as
a
speciall
one
,
viz.
Because
of
the
multitudes
that
were
baptized
,
especially
saith
he
,
seeing
there
came
such
huge
multitudes
to
him
to
be
baptized
,
and
yet
here
were
great
multitudes
baptized
even
no
lesse
then
3000
and
yet
sith
there
is
no
mention
of
the
place
where
,
which
by
Mr.
Cooks
own
reason
,
if
it
be
a
reason
,
must
be
a
place
of
running
waters
,
and
streams
that
many
might
be
imploied
at
once
in
baptizing
along
the
river
,
for
the
more
speedy
dispatch
,
with
so
great
multitudes
,
therefore
these
belike
went
not
out
to
the
rivers
,
though
yet
there
s
no
more
mentioned
that
they
did
not
,
then
that
they
did
.
There
were
thousands
of
converts
Act.
the
4.
the
4.
of
the
matter
of
whose
baptism
there
is
no
more
mentioned
then
of
the
manner
of
it
,
and
yet
there
is
ground
enough
to
believe
they
were
all
baptized
,
as
well
as
the
rest
,
yea
Mr.
Blake
believes
it
,
and
in
the
same
way
as
the
rest
whose
baptism
with
the
manner
of
it
is
expressed
,
for
why
should
others
be
baptized
in
rivers
because
they
were
multitudes
,
and
yet
these
multitudes
be
exempted
from
that
and
be
dispached
with
so
small
a
matter
as
sprinkling
?
therefore
the
not
mentioning
t
was
done
,
is
an
argument
as
good
as
nothing
;
and
whereas
he
saies
there
is
no
mentioning
of
fetching
in
great
store
of
waters
,
t
is
true
,
that
we
never
read
at
all
of
water
fetcht
to
the
persons
,
but
of
persons
going
to
the
water
we
do
,
though
he
saies
we
do
not
,
for
even
Lydia
her self
and
her
family
,
which
is
no
other
then
his
own
instance
,
were
gone
out
to
a
river
side
to
hear
Paul
preach
,
where
being
converted
they
were
baptized
,
that
being
the
wonted
place
of
preaching
and
praying
no
doubt
in
order
to
the
conveniency
of
baptizing
,
before
ever
the
Apostles
were
so
much
as
invited
to
her
house
.
Secondly
,
of
this
stamp
also
is
Mr.
Blakes
conceit
concerning
the
baptism
of
Paul
,
who
because
the
particular
place
or
sourse
of
water
wherein
he
was
baptized
is
not
expressed
,
imagins
that
he
must
needs
be
baptized
within
doors
,
and
no
where
else
,
and
so
consequently
not
by
dipping
,
but
some
other
way
,
whereas
there
is
neither
necessity
nor
probability
of
his
being
so
,
but
rather
evidence
if
not
from
the
very
place
,
yet
at
least
from
what
Mr.
Blake
saies
that
it
was
otherwise
;
For
First
,
it
seemes
to
me
that
Paul
was
not
to
be
baptized
within
,
but
to
go
some
where
or
other
to
the
dispatching
of
that
businesse
,
wherefore
else
should
Ananias
rub
him
up
to
it
as
he
doth
in
such
wise
as
this
,
and
now
why
tariest
thou
?
arise
and
be
baptized
and
wash
away
thy
sins
&c.
Which
as
it
Argues
it
was
a
service
Paul
was
tardy
to
,
and
I
know
no
mans
flesh
forward
to
it
further
then
by
faith
it
is
overpowred
,
specially
in
such
a
weak
case
as
Paul
it
seemes
was
in
at
that
present
,
so
it
was
as
who
should
say
,
why
art
thou
so
undisposed
to
thy
duty
in
that
particular
,
make
hast
,
and
linger
not
longer
about
it
,
but
come
away
and
be
baptized
:
now
had
aspersion
or
infusion
been
only
the
work
,
Paul
could
not
have
bin
so
backward
as
to
need
such
sharp
exsuscitation
,
when
once
convinced
,
for
there
s
no
such
great
unpleasantness
to
the
flesh
,
as
to
engender
any
aversenesse
unto
that
,
but
that
Paul
was
more
tardy
then
he
should
have
been
(
and
why
he
should
be
so
I
know
not
if
among
the
other
impediments
,
at
least
he
was
not
sensible
of
some
tediousnesse
in
the
service
)
was
uttered
in
a
publique
exercise
once
from
that
very
text
Acts.
22.16
.
by
a
friend
of
yours
,
and
mine
now
deceased
,
at
his
sprinkling
one
of
mine
own
children
,
in
which
Sermon
the
doctrine
was
this
(
and
a
good
doctrine
it
was
,
and
very
truly
grounded
upon
the
Example
of
Pauls
dulnesse
in
that
Scripture
,
and
further
cleered
by
Lots
loitering
in
Sodom
)
viz.
That
by
reason
partly
of
the
remainder
of
corruption
in
the
best
,
presenting
evill
when
they
should
do
Good
,
and
partly
the
great
grand
enemy
of
our
salvation
Satan
,
opposing
himself
to
all
good
,
the
best
that
have
even
renounced
their
vile
life
,
have
an
indisposition
to
holy
duties
,
and
have
need
of
excitation
and
stirring
up
.
Again
had
he
not
either
been
to
be
baptized
within
by
dipping
▪
or
been
to
receive
within
an
aspersion
or
infusion
upon
his
face
only
he
need
not
to
have
bin
bid
to
arise
,
or
stand
up
in
order
to
either
of
these
,
so
much
as
from
the
present
posture
he
was
in
,
for
if
he
were
then
sitting
,
face
rantism
might
have
been
done
as
well
,
and
if
he
were
lying
down
(
which
in
his
then
case
is
the
more
likely
of
the
two
)
much
better
then
in
a
standing
posture
,
in
which
t
is
not
so
easie
to
dispence
a
pouring
upon
the
face
,
least
pouring
so
little
as
you
do
it
prove
rather
a
Rantism
then
a
baptism
,
or
pouring
so
much
as
the
baptizer
should
do
on
the
disciple
,
if
he
will
needs
do
it
by
pouring
i.
e.
till
he
hath
buried
him
in
baptism
,
or
wholly
covered
him
with
water
,
in
resemblance
of
the
spiritual
,
he
make
way
for
his
bodily
buriall
in
the
earth
also
.
Whereas
therefore
Mr.
Blak●
saies
thus
,
viz.
that
though
the
Eunuch
coming
to
the
River
might
saie
here
s
wa●er
what
hinders
why
I
should
not
be
dipped
,
yet
there
is
little
probability
that
Paul
could
say
so
in
Iudas
his
house
in
straight
street
in
Damascus
,
or
the
Iaylor
at
his
Prison
in
Phillippi
,
I
say
it
is
very
likely
it
was
so
indeed
,
that
they
had
not
any
Ponds
or
Rivers
in
their
houses
,
to
dip
in
,
but
will
it
follow
therefore
that
they
were
baptized
in
the
house
without
dipping
?
no
such
matter
by
Mr.
Bls.
favour
,
but
rather
that
sith
there
was
not
water
enough
for
their
dipping
within
doors
,
as
there
was
for
the
Eunuchs
dipping
without
,
therefore
they
went
out
to
some
water
or
other
that
they
might
be
baptized
,
i.
e.
dipped
conveniently
,
as
the
Eunuch
was
,
and
that
may
possibly
not
be
farre
,
for
many
a
one
that
hath
not
brooks
nor
ponds
in
their
houses
,
yet
have
them
oft
not
far
from
their
doors
,
and
that
Iudas
had
not
so
who
can
tell
?
but
whether
he
had
or
no
,
the
matter
is
not
great
,
sith
he
lived
not
far
from
much
water
however
whilest
he
was
living
in
Damascus
,
for
were
not
Abana
and
Parphar
Rivers
of
Damascus
though
not
for
Namans
disease
,
yet
for
dipping
full
as
good
as
Iordan
it self
,
and
all
other
waters
of
Israel
.
Thirdly
,
See
how
miserably
Mr.
Baxter
is
mistaken
,
he
would
make
men
believe
,
if
they
would
be
such
Idiots
,
as
to
take
his
single
word
for
it
,
against
the
expresse
word
of
God
,
that
in
the
Countrey
of
the
Iaylor
water
was
so
scarce
that
he
could
not
be
dipped
over
head
,
whereas
(
oh
that
Mr.
Baxter
would
see
how
the
Lord
hath
left
him
to
discover
his
too
hasty
galloping
over
the
Sripture
)
it
is
related
that
a
River
●an
just
by
the
same
City
of
Phillippi
where
he
dwelt
,
even
that
,
by
the
side
of
which
Paul
preached
,
and
prayer
was
wont
to
be
made
,
where
also
Lidy
1
,
and
her
houshold
were
converted
and
baptized
,
and
all
this
no
further
off
then
in
the
very
same
chapter
,
where
the
Iaylors
baptism
is
spoken
of
viz.
Acts
16.13
,
14
,
15.
I
perceive
this
scarcity
of
water
is
made
a
mighty
Argument
among
you
against
dipping
,
some
saying
that
water
for
dipping
was
not
to
be
had
in
the
houses
of
the
disciples
that
were
baptized
,
therefore
they
received
no
more
then
some
aspersion
▪
or
infusion
within
,
some
speaking
as
though
water
for
dipping
were
not
to
be
had
in
whole
Cities
and
Countreys
where
the
disciples
dwelt
,
thus
doth
not
onely
Mr.
Baxter
,
who
denies
a
sufficiencie
of
water
for
dipping
over
head
to
be
in
that
Country
where
the
Jaylor
dwelt
,
but
also
Senior
Mr.
Simpson
one
of
you
my
Ashford
opposers
,
who
in
a
letter
under
his
hand
to
a
neighbor
of
his
(
much
of
which
is
partim
directe
&
verbatim
partim
oblique
&
collateraliter
,
out
of
Mr.
Blake
,
so
that
it
stands
or
falls
in
him
,
and
of
the
rest
that
is
not
translated
thence
into
his
turn
,
some
already
is
,
and
some
that
is
not
yet
,
is
to
be
spoken
to
as
I
go
along
)
tells
us
that
there
was
not
any
water
in
Jerusalem
wherein
so
many
as
were
there
baptized
,
in
so
short
a
time
,
at
that
time
of
the
year
when
water
was
more
scanty
,
could
possibly
have
been
dipped
.
What
a
strange
conceit
is
this
?
what
not
water
enough
in
nor
yet
about
all
Ierusalem
to
dipp
a
man
over
head
in
?
for
sith
he
saies
not
so
many
,
the
same
water
course
I
hope
that
one
can
be
dipped
in
,
may
also
serve
to
dipp
a
thousand
;
shall
we
think
that
in
the
greatest
drought
that
could
happen
all
those
brooks
the
Scriptures
mentions
viz.
Cedron
and
Siloam
,
and
the
fountain
of
Gyhon
,
and
the
Conduit
of
the
upper
pool
,
which
ran
with
several
streams
,
and
were
at
one
place
all
coincident
with
Cedron
,
were
dryed
up
so
that
not
a
place
could
be
found
of
any
competent
depth
for
men
to
dip
in
?
But
perhaps
what
Mr.
Baxter
saies
concerning
Aenon
upon
the
report
of
travellers
viz.
that
even
the
River
Aenon
it self
where
Iohn
baptized
because
there
was
much
water
,
is
found
to
be
a
small
brook
,
that
a
man
may
almost
step
over
,
or
as
I
find
it
expressed
to
me
in
a
letter
to
a
neer
and
deer
friend
of
mine
,
upon
the
credit
of
eye
witnesse
historians
,
Aenon
was
but
a
small
purl
scarcely
knee
deep
at
the
deepest
,
so
Mr.
Simpson
may
say
,
but
it
is
on
his
own
head
if
he
do
,
concerning
these
brooks
,
that
were
about
Ierusalem
,
to
all
which
I
shall
for
brevities
sake
dispatch
this
answer
here
now
I
am
about
it
.
And
first
I
intreat
Mr.
Simpson
to
consider
that
this
serves
not
his
turn
howe-ever
,
if
Cedron
and
Siloam
,
and
the
rest
that
were
without
the
City
,
and
the
stream
also
that
ran
through
the
City
,
from
the
fountain
of
the
old
pool
into
Cedron
,
should
be
all
such
as
Aenon
is
supposed
to
be
,
sith
the
fishpool
Bethesda
,
at
which
lay
a
great
multitude
of
impotents
,
and
into
which
one
amongst
the
rest
desired
to
be
put
,
or
cast
(
for
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
but
could
not
,
was
both
deeper
and
broader
then
so
,
and
convenient
for
many
to
dip
in
at
once
,
for
if
we
may
credit
Bethesda
it self
,
the
very
name
instructs
us
in
no
lesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
in
english
no
other
then
the
house
of
flowing
down
,
so
called
for
the
concurrence
,
and
confluence
of
many
waters
thereinto
,
see
Calvin
upon
the
place
,
who
tells
you
that
it
was
a
pool
he
thinks
,
into
which
water
did
flow
down
continually
,
through
either
channels
or
pipes
,
that
the
Priests
(
for
it
was
neer
the
Temple
)
might
as
well
be
furnisht
with
water
for
their
sacrifices
,
as
the
people
were
with
sacrifices
themselves
in
the
sheep
market
wherein
it
was
;
others
think
,
and
as
I
take
it
Beza
in
his
Anotations
,
that
it
was
a
pool
at
which
cattel
drank
,
and
in
which
they
used
to
be
plunged
;
whereof
saith
he
there
could
not
but
be
great
store
in
Ierusalem
:
so
much
may
well
serve
without
any
more
to
salve
the
sore
eyes
of
Mr.
Simpson
.
As
for
Mr.
Baxter
i
le
bate
him
his
almost
,
and
yet
he
will
not
get
much
by
the
matter
,
for
as
I
have
seen
others
baptized
by
totall
dipping
in
the
like
,
so
was
I
seen
to
be
baptized
my self
in
a
place
of
so
little
latitude
,
that
an
active
man
might
make
shift
to
step
over
,
not
almost
but
altogether
,
in
which
yet
there
is
water
enough
left
behind
to
baptize
a
thousand
,
if
not
a
million
more
in
the
same
manner
,
and
so
,
not
to
say
how
possible
it
is
,
if
not
a
thousand
to
one
that
Aenons
eye
witnesses
never
sounded
Aenons
depth
in
all
places
,
nor
secondly
how
possibly
a
brook
might
be
much
swerved
up
since
then
,
&
somwhat
shallowed
in
so
many
Generations
,
nor
thirdly
how
possible
it
is
to
deepen
the
shallowest
stream
that
is
very
easily
in
order
to
such
a
purpose
,
for
I
have
seen
ancle
deep
streams
so
ordered
as
I
speak
of
,
more
then
once
or
twice
for
a
need
,
though
that
Aenon
had
need
to
be
made
deeper
in
those
places
,
where
Iohn
did
baptize
,
may
be
twenty
times
told
by
some
Travellers
,
that
love
to
hear
themselves
talk
,
before
I
shall
believe
it
once
;
Not
to
say
any
thing
I
say
of
these
,
let
Aenon
be
but
knee
deep
if
you
will
,
experience
hath
so
taught
the
expedience
of
knee
deep
to
dip
in
to
my self
,
and
other
Baptizers
that
I
know
,
that
as
we
have
dipt
persons
oft
where
it
hath
not
bin
so
deep
,
so
,
except
in
such
a
channel
where
we
cannot
well
avoid
it
,
we
choose
now
not
to
go
in
much
deeper
.
See
Fourthly
how
all
your
three
Worthies
Mr.
Blake
,
Mr.
Baxter
and
Mr.
Cook
do
deceive
you
,
as
being
indeed
deceived
themselves
,
and
that
in
a
manner
so
plain
that
none
but
Blind
Seers
can
look
beside
it
,
for
though
each
of
the
three
were
alone
in
each
of
those
other
errors
,
which
they
severally
utter
in
your
last
joint
quotation
,
and
confident
commendation
of
them
,
yet
(
wo
is
me
may
England
say
that
my
leaders
are
so
mifled
)
the
whole
Trinity
of
them
is
at
unity
,
but
against
all
verity
in
this
,
even
in
the
very
thing
in
which
principally
you
would
have
us
mind
them
,
for
whereas
,
as
an
instance
that
baptism
was
not
by
dipping
,
they
all
alledge
that
the
Iailor
was
baptized
at
midnight
in
his
house
,
and
therefore
probably
not
in
such
a
way
as
dipping
,
that
he
was
baptized
about
midnight
is
true
enough
,
but
that
he
was
baptized
in
his
house
,
is
so
contrary
to
truth
,
that
a
very
child
may
find
the
falsenesse
of
that
assertion
,
for
howbeit
Mr.
Cook
saies
plain-ly
,
it
s
like
the
waters
they
had
within
doores
at
midnight
sufficed
,
and
Mr.
Baxter
more
plain-ly
,
that
the
Iailor
was
baptized
in
the
night
in
his
house
,
and
Mr.
Blake
most
plain-ly
,
t
is
sure
there
was
not
many
waters
nor
rivers
in
the
Iailors
dwelling
,
and
it
is
as
sure
that
they
i.
e.
the
Iailor
and
the
Apostles
went
not
out
in
the
night
to
any
such
places
as
were
fit
to
dip
in
,
yet
what
saith
the
word
in
plain
truth
?
no
lesse
then
this
,
that
the
Iailor
after
he
was
baptized
brought
them
into
his
house
and
set
meat
before
them
,
and
rejoiced
:
for
it
is
said
first
,
that
upon
the
earth-quake
,
and
Pauls
crying
out
to
him
,
that
he
should
do
himself
no
harm
,
the
Iailor
hasted
into
Paul
and
Silas
and
brought
them
out
,
secondly
that
they
upon
his
then
inquiry
told
him
what
he
should
do
to
be
saved
,
and
preached
the
word
to
him
and
all
his
,
whereupon
in
this
intertime
,
i.
e.
between
the
time
of
the
Iailors
bringing
them
out
,
and
his
bringing
them
in
again
,
he
took
them
and
washed
their
stripes
,
and
was
baptized
he
and
all
his
straightwav
.
Thirdly
,
that
when
he
had
brought
them
into
his
house
,
which
words
compared
with
verse
the
30.
where
it
is
said
he
brought
them
out
,
shew
clearly
that
he
,
and
his
were
with
them
still
without
hearing
the
word
,
washing
them
,
and
submitting
to
be
baptized
i.
e.
immergendo
washed
of
them
,
he
made
them
eat
,
and
rejoiced
:
now
what
man
,
but
one
minded
to
overlook
what
likes
him
not
,
can
chuse
but
see
this
to
the
confutation
of
these
three
mens
opinions
?
which
I
doubt
because
it
is
theirs
more
then
any
thing
else
,
may
be
the
opinion
of
3000
:
that
the
Iailor
first
brought
them
out
,
and
then
washed
their
stripes
,
and
was
baptized
,
and
then
brought
them
in
,
and
rejoiced
with
them
is
clear
.
Rantist
.
You
have
spoke
long
enough
to
little
purpose
to
this
,
for
I
am
not
yet
of
your
mind
;
pray
let
us
see
what
you
will
say
to
those
worthy
mens
writings
,
in
disproof
of
the
proofs
that
you
have
brought
.
Baptist.
I
come
then
to
consider
what
is
said
by
either
any
,
or
all
of
these
three
repugnants
in
exception
against
what
is
said
by
us
for
the
way
of
dipping
,
having
spoken
already
to
the
first
as
you
desire
in
its
several
parts
:
The
next
exception
I
find
Mr.
Baxter
makes
against
what
we
say
is
this
,
the
word
signifies
saith
he
,
to
wash
as
well
as
to
dip
,
and
so
is
taken
when
applied
to
other
things
as
Mar.
the
7.4.8
.
and
herein
he
sums
up
in
short
the
whole
mind
of
Mr.
Cook
and
Mr.
Blake
also
in
this
matter
,
who
say
viz.
Mr.
Blake
p.
the
4.
5.
to
Mr.
Blackwood
,
that
Scapula
saies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
dip
,
to
drown
,
and
sometimes
to
wash
,
the
Septuagint
use
the
words
baptizing
,
and
washing
promiscuously
;
Mr.
Cook
p.
11.
to
A.
R.
much
what
the
very
same
viz.
that
baptism
signifies
washing
,
and
p.
13.
quoting
the
same
Scripture
Mark
the
7.
here
you
have
saith
he
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
wash
.
To
all
which
I
answer
,
but
briefly
,
having
toucht
at
this
before
,
who
doubts
of
this
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
wash
?
how
is
it
possible
that
it
should
not
signifie
washing
so
long
as
it
signifies
dipping
,
dipping
being
no
other
then
a
kind
of
washing
?
what
ever
word
signifies
properly
,
and
primarily
(
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
)
to
dip
,
drown
,
plunge
in
,
overwhelm
with
,
put
under
water
,
must
needs
be
supposed
secondarily
,
consequently
,
and
even
thereupon
to
signifie
washing
,
neither
does
it
signifie
sometimes
onely
to
wash
,
as
Mr.
Blake
observes
out
of
Scapula
,
but
it
alwayes
signifies
to
wash
,
there
being
no
dipping
,
but
signifies
a
washing
,
dipping
being
not
a
dipping
onely
,
but
necessarily
a
washing
also
;
wherefore
very
of●
baptizing
and
washing
are
,
and
well
may
be
;
promiscuously
used
each
for
the
other
,
but
what
will
the
men
make
of
all
this
,
that
because
baptism
signifies
a
kind
of
washing
viz.
the
washing
of
its
own
kind
,
[
x
](A39566-e161040-b)
x
See
legh
.
crit.
sac
.
p.
76.77
.
where
he
ore
and
ore
again
confesses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
●ignifies
to
dip
plunge
under
water
&c.
primarily
,
and
properly
,
p.
76.
it
signifieth
primarily
such
a
kind
of
washing
as
is
u●ed
in
Bucks
,
where
linnen
is
plunged
or
dipt
.
Beza
neque
vero
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
significat
lavare
,
nisi
a
cōsequenti
,
nam
proprie
declarat
tingendi
causa
mergere
.
also
p.
77.
the
native
&
proper
signification
of
it
is
to
dip
into
water
or
plunge
under
water
,
Joh
,
3.22
,
23.
Mat.
3.16
.
tanquam
ad
tingendū
mergo
Causab
.
immergo
,
intingo
,
abluo
,
Bucan
.
mergo
,
et
tingo
Bullinger
,
proprie
significat
immergo
,
submergo
,
obruo
aquâ
Zanchius
,
videtur
copiam
,
abundantiam
,
perfectam
quandam
perfusionem
denotare
Are●
.
or
such
a
washing
as
dipping
,
plunging
,
or
swilling
is
,
therefore
it
signifies
all
manner
of
washing
:
a
kind
of
washing
it
ever
did
,
but
all
kind
of
washing
it
never
did
yet
signifie
since
the
world
stood
:
a
washing
by
immersion
and
submersion
is
the
sense
on
t
,
a
washing
by
infusion
is
not
,
but
as
for
your
washing
by
bare
aspersion
so
far
is
it
from
being
the
true
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
it
is
no
kind
of
washing
at
all
,
yea
if
you
will
go
critically
to
work
(
as
Mr.
Blake
would
have
us
)
about
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
between
which
yet
there
is
no
such
difference
,
as
he
imagines
,
and
keep
close
to
the
signification
of
the
words
,
both
your
petty
powring
,
and
your
spoil-all
sprinkling
will
be
discarded
so
far
from
the
name
of
baptizing
,
that
they
will
not
be
found
to
meet
it
half
way
,
nor
on
a
true
account
to
amount
to
so
much
as
the
name
of
washing
,
for
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
originally
to
dip
,
plunge
or
overwhelm
,
and
therefore
consequently
to
wash
,
we
deny
not
,
that
being
indeed
not
onely
a
way
,
but
also
the
most
effectual
and
usual
way
of
washing
:
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
sometimes
promiscuously
used
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
which
originally
signifie
washing
,
of
what
kind
soever
,
whether
that
which
is
by
dipping
in
water
,
or
rubbing
water
upon
the
subject
,
when
they
are
each
applied
unto
the
other
,
but
as
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
one
signifies
to
powre
out
onely
,
the
other
to
sprinkle
onely
,
but
neither
this
nor
that
alone
,
and
abstract
from
some
other
concurrent
action
,
as
rubbing
the
water
on
that
s
so
applied
(
which
was
never
done
at
any
Rantizing
that
ever
I
saw
)
doth
yet
signifie
so
much
as
any
kind
of
washing
whatsoever
:
therefore
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
not
onely
by
mergo
,
submergo
to
dip
or
plunge
over
head
and
ears
,
but
also
by
lavo
,
abluo
to
wash
clense
or
wash
away
,
and
very
fi●ly
sith
baptizing
or
dipping
is
really
and
truly
such
a
washing
,
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
effundo
to
powre
out
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
aspergo
,
perfundo
,
irroro
,
to
sprinkle
or
moisten
,
as
it
were
with
a
small
dew
,
but
neither
of
them
by
lavo
,
abluo
,
nor
do
they
signifie
such
a
thing
as
to
wash
,
nor
are
they
such
a
thing
as
washing
in
any
wise
,
so
far
are
they
therefore
from
bearing
the
name
of
baptism
,
that
you
may
as
well
render
baptizing
by
rantizing
,
and
say
to
baptize
is
to
sprinkle
,
which
is
a
thing
that
all
men
in
the
world
cannot
shew
to
be
so
much
as
a
remote
sense
of
the
greek
word
baptize
,
as
render
rantizing
by
baptizing
,
that
is
to
say
that
to
sprinkle
is
to
baptize
,
which
likewise
can
never
be
shewen
to
be
so
much
as
a
remote
sense
of
the
word
Rantize
:
if
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
come
not
so
neer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
to
be
adem
with
it
in
tertio
to
be
latin●
with
it
into
lavo
,
or
to
be
englisht
with
it
so
much
as
by
the
name
of
washing
,
which
is
but
a
secondary
sense
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
will
you
ever
reach
your
rantism
into
the
name
of
baptism
it self
,
whose
prime
signification
is
submergo
i.
e.
to
overwhelm
,
out
of
which
prime
signification
that
it
should
be
used
continually
,
as
you
say
the
spirit
uses
it
in
Scripture
,
where
all
along
you
strain
a
point
to
have
it
englisht
washing
,
and
never
overwhelming
at
all
(
for
pray
where
shall
it
be
englisht
by
the
term
of
overwhelming
?
just
no
where
by
your
good
will
)
is
a
piece
of
simple
slipslop
to
utter
.
Rantist
.
But
Mr.
Blake
tells
you
another
tale
that
I
believe
will
make
you
eat
these
words
you
last
declared
,
for
whereas
you
talk
so
much
of
dippings
being
the
prime
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
what
then
?
he
p.
2.
saies
in
way
of
answer
to
that
,
that
there
is
nothing
more
ordinary
then
to
have
words
used
out
of
their
prime
signification
.
Baptist.
Nothing
more
ordinary
then
to
have
words
out
of
their
prime
signification
?
what
a
strange
extraordinary
expression
is
that
?
I
dare
undertake
to
shew
him
something
more
otdinary
then
that
,
and
venture
to
avouch
that
it
is
more
ordinary
to
have
words
used
in
their
prime
signification
,
then
out
of
it
,
or
else
I
know
not
how
we
should
handsomely
understand
one
another
in
any
tongue
:
for
howbeit
there
is
now
and
then
a
word
figuratized
besides
its
proper
meaning
,
yet
that
a
secondary
,
borrowed
,
bastard
,
forraign
sense
should
carry
words
so
quite
away
from
their
own
proper
,
direct
,
prime
,
proxime
,
native
signification
that
we
must
take
them
in
no
sense
,
no
not
in
their
genuine
sense
more
ordinarily
,
then
in
those
secondary
senses
,
is
such
a
peece
of
senslesse
,
as
will
hardly
enter
into
the
center
of
my
understanding
while
I
have
one
,
yet
so
do
you
dote
upon
the
farre
fetcht
senses
of
words
,
when
they
onely
,
though
never
so
untowardly
too
,
may
be
wrested
in
●o
serve
your
turn
,
that
nothing
is
more
ordinary
among
your selves
indeed
in
such
a
case
,
then
to
shut
out
the
aptest
,
the
amplest
acceptions
altogether
,
and
force
the
first
senses
from
having
to
do
at
all
with
those
words
whose
own
,
whose
plainest
,
whose
neerest
,
whose
likeliest
,
whose
chiefest
,
properest
senses
they
are
:
and
on
this
wise
do
you
deal
with
the
truest
sense
and
signification
of
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
because
it
signifies
sometimes
onely
,
as
Mr.
Blake
observes
(
which
is
however
argumentum
ad
homin●m
)
though
I
grant
it
signifies
ever
,
yet
onely
secondarily
to
w●sh
,
therefore
,
if
you
may
have
the
vote
of
it
,
it
must
never
signifie
any
thing
else
,
and
never
be
interpreted
by
its
prime
signification
at
all
,
it
signifies
i.
e.
usually
,
and
for
the
most
part
and
primarily
(
for
who
can
take
Mr
Blake
as
meaning
otherwise
)
to
dip
or
drown
&c.
and
sometimes
,
quoth
he
out
of
Scapula
,
to
wash
,
but
if
I
should
ask
Mr.
Blake
how
often
he
would
give
it
leave
throughout
the
whole
new
testament
to
be
taken
in
that
sense
,
which
his
word
sometimes
annexed
to
the
sense
of
washing
shewes
he
takes
to
be
the
most
usual
and
common
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
viz.
to
dip
,
plunge
,
or
overwhelm
,
I
am
afraid
he
will
change
his
note
,
and
say
it
signi●ies
alwayes
to
wash
,
and
not
allow
the
sense
of
it
to
dip
,
or
plunge
so
much
as
sometimes
,
no
not
yet
so
much
as
once
throughout
the
gospel
:
yea
I
demand
of
him
where
he
dare
give
way
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
construed
in
its
prime
sense
,
i.
e.
to
dip
,
overwhelm
,
or
in
what
one
place
he
will
be
pleased
to
let
us
give
it
any
other
then
the
secondary
,
that
onely
sometime
signification
of
washing
?
I
doubt
it
must
be
contented
for
him
,
and
all
the
Rantists
to
be
without
its
neerest
,
to
be
stript
of
its
plainest
,
to
be
banisht
and
forct
for
ever
from
bearing
its
truest
sense
,
in
all
places
of
the
book
of
God
unlesse
they
may
be
forc't
once
to
be
without
their
wills
,
for
in
all
the
Scripture
that
I
know
of
,
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
placed
,
it
is
thus
displaced
from
its
principall
signification
by
them
,
so
that
all
our
desires
to
them
on
its
behalf
that
it
may
sometimes
at
least
be
granted
the
sense
of
dipping
shall
in
no
wise
prevail
for
it●
own
sense
to
be
allowed
it
:
I
remember
but
these
places
at
present
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
,
where
water
baptism
of
persons
is
spoken
of
viz.
Mat.
3.6.11.13.14.16.28.19
.
Mark
14.5.8.9.10
.
and
the
16.26
.
Luke
3.7.12.16.21
.
Luke
7.29.30
.
Iohn
1.
●5
.
26.28
.
and
the
3.22.23.26
.
and
the
4.1.2
.
Act.
1.5
.
and
the
2.38.41
.
and
the
8.12.13
16.36.38.39
.
and
the
9.18
.
and
the
16.15.33
.
and
the
18.8
.
and
the
22.16
.
Rom.
6.3.4
.
1
Cor.
1.13.14.15.16.17
.
Gal.
3
:
27.
Col.
2.12
.
in
which
of
all
these
places
dare
they
allow
us
the
prime
signification
of
the
word
?
not
so
much
as
one
I
dare
say
,
yet
Scapula
quotes
but
two
places
viz.
Mark
7.
Luke
11.
wherein
it
is
taken
to
wash
,
we
would
be
contented
to
allow
them
that
not
sometimes
onely
,
as
they
talk
of
,
but
that
alwayes
it
shall
signifie
to
wash
,
for
dipping
indeed
being
a
chief
kind
of
washing
it
cannot
be
rationally
gainsayed
,
onely
(
proh
dolor
)
we
must
not
once
english
it
dipping
or
overwhelming
,
no
not
by
any
meanes
in
the
world
.
But
Sirs
,
though
you
are
so
accustomed
to
that
trick
,
so
that
it
is
to
be
feared
you
will
be
hardly
brought
off
it
viz.
to
have
nothing
more
ordinary
among
you
,
then
to
carry
words
,
and
specially
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
clearly
,
and
that
not
sometimes
onely
,
but
continually
besides
its
prime
sense
of
dipping
,
into
its
farre
off
sense
of
washing
,
and
into
its
non-sense
of
sprinkling
(
for
it
signifies
no
such
thing
as
that
)
yet
we
have
no
such
custome
,
nor
the
Churches
of
God
,
but
to
take
words
ordinarily
in
the
sense
which
they
most
properly
bear
.
Rantist
.
But
Mr.
Blake
denies
dousing
over
head
to
be
the
prime
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
tells
you
p.
3.
that
the
great
Criticks
in
the
Greek
tongue
will
not
allow
you
your
sence
to
douse
over
head
and
years
,
to
be
the
prime
,
distingishing
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
the
Latter
to
bear
your
sense
,
the
former
to
be
a
dipping
more
light
and
overly
,
as
Luke
the
16.
and
the
24.
it
is
evidently
used
.
Baptist.
O
that
s
another
matter
he
should
have
said
so
then
at
first
,
for
because
he
talked
that
words
are
used
out
of
their
prime
signification
,
and
among
the
rest
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
sake
of
which
he
saies
the
other
,
out
of
its
p●ime
signification
of
dipping
,
I
took
it
for
granted
(
and
so
I
might
well
,
for
he
allowes
it
to
signifie
washing
in
Scripture
,
and
what
sense
is
it
that
he
pleads
against
by
that
speech
,
viz.
that
words
are
oft
used
out
of
their
prime
significations
?
)
I
took
it
I
say
for
granted
,
and
seriously
a
grant
it
is
if
he
well
examine
it
,
that
he
took
dipping
,
or
overwhelming
to
be
the
prime
sense
of
baptism
,
unlesse
almost
a
page
of
of
his
be
pennd
in
vain
,
and
dares
he
now
deny
it
?
that
is
worse
then
all
the
rest
:
but
I
wonder
what
is
if
that
be
not
the
prime
?
for
I
am
sure
the
prime
is
not
to
wash
:
it
is
(
quoth
he
)
a
dipping
more
light
and
overly
then
so
.
To
which
I
say
let
the
persons
baptizing
dip
the
persons
baptized
as
lightly
and
overly
as
they
will
so
they
dipp
them
,
and
not
some
of
them
barely
,
for
then
I
know
they
must
do
it
underly
also
,
for
what
man
is
truly
to
be
baptized
,
that
man
is
to
be
put
under
water
,
not
a
part
of
him
only
,
as
also
what
part
of
a
man
lesse
or
greater
,
yea
if
it
be
but
the
tip
of
the
finger
,
that
he
instances
in
as
an
overt
dipping
,
is
truly
to
be
dipped
,
must
not
be
dipped
so
overly
as
that
it
is
not
dipped
underly
,
I
mean
put
truly
under
water
,
for
else
it
is
not
properly
a
dipping
of
that
part
:
but
I
would
I
could
hear
some
of
those
Criticks
(
for
he
mentions
not
one
of
them
)
that
distinguish
him
so
besides
the
way
of
God
by
their
fair
false
glosses
upon
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
making
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
to
signify
that
we
stand
for
i.
e.
a
total
overwhelming
,
and
baptizing
no
more
then
some
dribling
kind
of
darting
some
part
of
the
subject
under
water
,
for
verily
they
are
but
crackt
braind
Criticks
to
me
,
if
the
Lexicons
be
at
all
to
be
heeded
:
for
howbeit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
signify
the
same
that
we
saie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
,
viz.
dipping
or
being
under
water
,
and
it
may
be
more
deeply
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
that
is
as
it
were
Imum
petere
to
go
down
to
the
very
bottom
,
yet
neither
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signify
any
lesse
then
we
say
,
and
that
primarily
also
,
viz.
at
least
to
put
under
and
overwhelm
with
water
,
which
is
enough
for
us
,
or
else
it
would
never
be
rendred
by
obruo
ond
submergo
,
which
words
if
they
do
not
as
truly
expresse
as
total
a
covering
with
water
as
subeo
,
ingredior
,
which
are
the
senses
by
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendred
then
I
have
as
much
sense
in
my
heel
as
my
head
;
but
if
those
Criticks
think
this
no
right
rendition
,
let
them
do
the
world
that
right
as
to
take
upon
them
to
correct
those
Errata's
in
the
Lexicons
that
are
extant
,
and
to
turn
Lexicographers
themselves
.
The
third
exception
of
Mr.
Baxter
against
what
hath
been
before
said
in
proof
of
dippping
is
this
,
viz.
The
thing
signifyed
is
set
forth
by
the
phrase
of
washing
on
sprinkling
and
the
sign
need
not
exceed
the
thing
signifyed
.
And
in
this
fashion
argue
both
Mr.
Blake
,
and
Mr.
Cook
especially
,
out
of
whose
larger
drivings
home
of
this
head
,
a
man
that
hath
but
half
an
eye
may
see
Mr.
Baxter
borrowed
most
of
that
little
he
saies
in
exception
against
what
we
say
for
dipping
;
abridging
two
or
three
pages
of
Mr.
Cook
,
viz.
page
19
,
20
,
21.
into
these
two
or
three
lines
of
his
,
and
coting
the
same
Scriptures
,
and
no
other
,
and
that
in
the
self
same
order
,
and
no
other
,
then
Mr.
Cooke
doth
,
viz.
the
1
Cor.
6.11
.
Tit.
3.5
.
Heb.
10.22
.
Isa.
4.4.3
.
Ioel
2.28
.
Ezek.
36.26
.
1
Pet.
1.2
.
Heb.
12.24
.
To
which
I
say
it
is
true
,
some
but
not
all
the
things
signified
,
nor
yet
that
which
is
most
immediately
signified
,
and
therefore
mainly
to
be
resembled
,
are
set
forth
by
the
phrase
of
washing
,
pouring
and
sprinkling
,
and
it
is
as
true
that
the
sign
need
not
exceed
the
thing
signified
,
but
the
sign
need
be
adaequate
to
the
thing
signified
,
and
so
is
not
any
kind
of
washing
,
but
that
of
dipping
under
water
,
nor
doth
that
exceed
the
thing
signified
,
for
that
which
is
the
main
matter
,
the
signandum
or
the
radical
matter
to
all
the
rest
,
is
the
death
,
burial
and
resurrection
of
Christ
,
and
ours
spiritually
with
him
,
which
things
are
no
way
Analogized
in
sprinkling
and
pouring
,
but
onely
by
a
burial
under
water
,
and
bringing
up
again
,
which
yet
are
the
only
things
that
these
three
men
plead
to
have
left
unsignifyed
,
and
unrepresented
in
the
sign
,
but
we
must
have
them
all
not
only
signified
,
but
also
,
as
much
as
may
be
,
lively
pictured
out
in
the
sign
of
baptism
,
this
cannot
be
by
infusion
or
aspersion
,
for
they
are
too
narrow
to
resemble
all
,
but
they
may
be
and
are
in
submersion
and
immersion
,
for
these
are
neither
too
narrow
,
nor
too
wide
,
but
just
adaequately
resembling
the
signata
,
there
must
be
a
sufficiency
in
the
sign
to
the
end
saies
Mr.
Cook
p.
20
namely
to
represent
the
spirituall
grace
,
though
yet
p.
17.
he
knew
not
any
word
of
God
,
wherein
this
representation
is
necessarily
either
expressed
or
implied
.
Now
the
whole
spiritual
grace
being
the
death
,
burial
and
resurrection
of
Christ
,
together
with
all
the
benefits
thereof
,
viz.
the
washing
of
our
souls
from
guilt
as
to
justification
,
from
filth
as
to
sanctification
,
as
by
the
blood
of
Christ
sprinkled
and
his
spirit
poured
,
respect
must
be
had
that
,
as
neer
as
can
be
,
all
these
must
be
represented
,
and
that
the
Elements
and
actions
be
neither
so
overmuch
,
as
may
take
off
the
heart
from
the
spiritual
to
the
Corporal
thing
,
as
we
might
easily
do
if
we
should
do
more
then
dipp
under
,
and
raise
up
,
or
should
hold
so
long
under
water
as
almost
to
suffocate
the
subject
,
nor
yet
so
little
,
as
Mr.
Cook
saies
well
,
as
not
clearly
to
represent
the
spiritual
grace
the
whole
spiritual
grace
being
therfore
all
these
things
forenamed
,
care
must
be
had
that
they
be
all
Analogized
,
as
far
as
it
is
possible
,
and
●specially
the
main
,
which
is
fundamental
to
all
the
rest
,
viz.
Christs
death
,
burial
and
resurrection
;
for
this
however
ought
to
be
done
,
nor
ought
the
other
altogether
to
be
left
undone
,
but
if
sprinkling
be
the
way
then
the
main
thing
is
left
undone
,
for
there
is
no
representation
of
Christs
death
,
buriall
and
resurrection
.
Rantist
.
And
if
Totall
Dipping
be
the
way
,
then
many
things
are
left
undone
,
for
there
is
no
representation
of
the
blood
of
sprinkling
,
and
the
Spirits
powring
.
Baptist.
Not
so
neither
with
your
leave
,
for
howbeit
in
bare
infusion
,
and
aspersion
death
,
burial
and
resurrection
are
excluded
,
yet
in
submersion
and
emersion
,
both
pouring
and
sprinkling
are
concluded
,
the
greater
wettings
containing
in
,
and
under
them
the
lesse
,
but
the
lesse
no
way
reaching
to
the
other
.
Moreover
that
remission
of
sins
by
the
blood
of
Christ
sprinkled
is
represented
sufficiently
in
emersion
,
as
well
as
in
aspersion
,
not
so
the
death
,
burial
and
resurrection
in
Aspersion
consult
a
learned
Author
for
this
,
that
was
for
asspersion
as
well
as
your selves
,
though
I
believe
he
saw
submersion
to
be
the
better
way
,
i.
e.
Bucan
,
who
in
page
668.
as
I
have
hinted
above
saies
thus
,
viz.
Illa
in
aquam
Mersio
,
sive
aspersio
perspicue
denotat
Rantismon
,
id
est
,
aspersionem
sanguinis
Christi
in
peccatorum
remissionem
,
&
justitiae
imputationem
;
mora
autem
&c.
So
that
we
see
he
counted
submersion
,
though
it
exceed
that
one
part
of
the
thing
signified
,
viz.
Christs
blood
sprinkled
,
yet
to
signify
,
&
represent
that
vertually
as
well
as
other
things
;
I
conclude
therefore
notwithstanding
any
exceptions
that
Either
Mr
Ba.
Mr.
Cook
or
Mr.
Blake
hath
put
in
hitherto
against
what
hath
been
said
by
us
in
proof
that
baptism
was
by
dipping
in
the
primitive
time
,
that
that
was
the
way
of
baptism
then
.
Rantist
.
But
Mr.
Blake
hath
many
more
Arguments
then
those
you
have
yet
spoken
to
whereby
he
cleerly
evinces
it
,
that
baptism
was
not
only
by
dipping
then
:
I
hope
we
shall
have
your
answer
to
them
too
,
and
the
rather
because
they
are
of
some
weight
,
and
therefore
you
are
the
more
willing
to
slip
by
them
:
First
(
saith
he
)
if
the
way
of
baptism
were
only
dipping
,
then
the
Baptizer
must
put
the
baptized
over
head
in
the
water
,
and
after
a
space
receive
them
up
again
,
otherwise
he
could
not
say
in
your
sense
I
baptize
thee
,
but
we
read
of
no
such
thing
any
where
in
Scripture
,
we
find
Christ
and
the
Eunuch
going
to
the
water
and
coming
thence
,
but
neither
John
nor
Philip
putting
them
into
the
water
or
taking
them
from
thence
p.
8.
Baptist.
I
strange
that
Mr.
Blake
should
grant
as
he
doth
above
p.
6.
that
Philip
and
the
Eunuch
are
fitly
said
to
go
into
the
water
,
and
yet
say
so
shortly
after
,
we
find
no
more
then
their
going
to
the
water
,
and
from
it
again
;
how
fitly
can
they
be
said
to
go
into
the
water
and
out
of
it
,
that
go
but
to
and
from
it
I
have
shewed
already
,
but
t
is
more
strange
to
me
that
he
should
so
far
forget
himself
,
as
to
say
we
read
of
no
such
thing
in
Scripture
as
of
Iohn
and
Phillips
putting
Christ
and
the
Eunuch
into
the
water
,
or
taking
them
from
thence
,
for
we
read
plainly
that
Christ
was
baptized
of
Iohn
into
Iordan
,
and
in
Iordan
,
and
we
read
that
Philip
and
the
Eunuch
went
down
both
into
the
water
,
and
Philip
baptized
him
,
and
that
Christ
came
up
out
of
the
water
,
and
that
Philip
and
the
Eunuch
came
up
out
of
the
water
,
if
all
this
be
not
partly
an
expression
,
partly
an
implication
of
the
same
thing
that
Mr.
Blake
saies
we
no
where
read
of
,
then
I
shall
never
trust
my
spectacles
more
,
for
what
shall
we
think
was
done
to
Christ
by
Iohn
when
it
is
said
he
was
baptized
by
him
into
Iordan
,
if
he
was
not
dipped
,
overwhelmed
put
under
the
water
?
was
he
sprinkled
into
Iordan
?
and
what
shall
we
think
Philip
did
to
the
Eunuch
when
it
is
said
he
baptized
him
,
after
they
were
both
gone
down
into
the
water
,
if
he
did
not
put
him
under
it
?
did
he
no
more
then
sprinkle
,
or
pour
a
few
drops
of
water
on
him
?
either
of
those
might
have
been
done
as
easily
,
and
more
if
they
had
never
gone
into
the
water
,
yea
if
they
had
never
went
so
much
as
to
the
water
at
all
;
and
when
it
is
said
of
Christ
and
the
Eunuch
that
they
came
up
out
of
the
water
,
is
it
not
necessarily
implyed
(
and
therefore
what
need
it
be
expressed
)
that
Iohn
and
Philip
,
who
put
them
under
the
water
did
take
them
up
again
after
a
space
,
and
not
hold
them
alwaies
under
it
?
for
if
they
had
,
how
they
could
have
come
up
out
of
it
I
know
not
.
Had
Mr.
Blake
therefore
more
believed
the
Scripture
,
then
he
did
Mr.
Cook
,
from
whom
he
borrowed
this
Argument
(
and
lent
it
again
to
Mr.
Simpson
of
Bethersden
,
or
else
Mr.
Simpson
stole
it
,
for
without
any
cotation
of
Mr.
Blake
he
hath
it
word
for
word
in
that
forenamed
Letter
of
his
,
which
he
desired
should
be
communicated
)
he
would
not
have
transpenn'd
Mr.
Cooks
matter
,
who
saies
p.
16.
of
his
there
is
not
the
lest
hint
that
John
doused
,
cast
or
plunged
Christ
into
the
water
,
and
took
him
out
of
the
water
,
into
another
phrase
viz.
we
read
of
no
such
thing
any
where
in
Scripture
that
John
and
Philip
put
Christ
and
the
Eunuch
into
the
water
,
and
took
them
up
again
,
but
it
is
your
fashion
to
follow
by
implicit
faith
,
and
to
take
up
things
at
a
venture
by
tradition
one
from
another
as
the
people
do
from
you
.
Rantist
.
Now
you
talk
of
dipping
under
water
,
and
taking
up
thence
again
,
I
pray
tell
me
how
it
is
possible
for
the
baptizer
to
dip
the
whole
baptized
under
water
,
and
to
lift
him
up
again
above
the
water
?
sith
for
this
the
strength
of
more
men
then
one
is
necessary
:
perhaps
you
will
say
the
person
to
be
baptized
may
be
an
assistant
,
and
an
agent
in
the
businesse
so
far
himself
as
to
go
into
the
water
,
and
stand
there
up
to
the
middle
,
and
then
to
yield
the
rest
of
his
body
to
be
put
under
by
the
administrator
;
but
this
is
for
a
man
for
the
most
part
to
dip
himself
,
and
divinity
doth
not
admit
of
se-baptism
,
and
permits
not
the
baptized
to
be
agents
,
but
in
this
act
will
have
them
to
be
patients
,
and
baptized
by
others
;
is
there
any
command
for
them
to
go
into
the
water
?
Baptist.
I
think
Mr.
Simpson
of
Bethersden
,
and
you
have
laid
your
heads
together
,
you
jump
so
right
in
one
mind
in
this
matter
,
for
in
this
manner
,
and
almost
in
the
very
same
words
doth
he
speak
in
that
letter
of
his
I
spake
of
above
,
divinity
admits
not
say
you
of
se-baptism
&c.
what
your
sinodical
divinity
admits
of
as
good
baptism
I
weigh
not
,
and
what
you
call
se-baptism
I
know
not
,
but
if
you
call
that
self-baptizing
for
the
baptized
to
go
with
the
baptizer
into
the
water
,
and
there
submit
himself
to
be
overwhelmed
in
the
water
by
the
hands
of
the
administrator
putting
him
under
,
the
Scripture
admits
of
such
a
se-baptism
as
this
,
and
if
we
had
no
command
for
acting
so
far
in
order
to
our
own
baptism
,
yet
we
have
president
so
plain
as
is
equivalent
,
witnesse
the
Eunuch
that
went
down
with
Philip
into
the
water
,
and
yet
(
saving
your
ignorance
,
which
permits
not
the
baptized
to
be
agents
)
Paul
had
command
to
be
so
farre
an
agent
in
order
to
his
baptism
as
to
do
more
then
barely
sit
still
viz.
to
arise
,
and
put
himself
in
a
posture
suitable
to
that
purpose
,
neither
can
you
totally
deny
him
to
be
truly
baptized
and
overwhelmed
in
water
according
to
the
will
of
Christ
(
and
that
is
sufficient
)
that
betakes
himself
not
onely
to
the
water
,
but
also
so
farre
into
it
,
that
the
dispenser
may
conveniently
put
him
under
it
,
unlesse
you
suppose
that
the
dispenser
of
old
did
carry
the
disciple
in
upon
his
back
,
and
then
dash
him
in
against
his
will
,
and
that
were
in
the
disciple
the
part
of
a
proper
patient
indeed
;
besides
doth
the
condemned
mans
being
agent
,
and
assistant
so
far
toward
the
cutting
off
of
his
head
,
as
to
ly
down
,
and
fit
his
neck
to
the
block
make
him
a
se-slayer
,
or
accessary
so
far
to
his
own
death
that
you
can
properly
call
him
a
murtherer
of
himself
?
what
dribling
Divinity
is
this
?
Rantist
.
Mr.
Blake
saies
further
that
if
the
Scripture
way
of
baptizing
were
thus
to
dip
or
drown
them
,
the
baptizer
and
baptized
must
both
put
off
their
garments
,
and
lay
them
aside
for
that
businesse
,
but
we
find
no
such
thing
mentioned
,
we
find
saith
he
,
one
i●
the
new
testament
stoned
,
and
the
laying
aside
of
the
garments
of
the
witnesses
is
more
then
once
mentioned
,
but
among
all
the
multitudes
that
were
baptized
there
is
not
one
word
of
unclothing
for
that
end
,
nor
yet
of
the
putting
on
of
garments
after
baptism
,
when
yet
sometimes
there
had
been
all
reason
for
the
mention
of
it
,
as
in
the
case
of
Paul
,
of
whom
after
he
was
baptized
,
it
is
said
he
received
meat
,
and
was
strengthned
,
but
not
that
apparell
was
put
on
him
,
nor
dry
and
warm
clothes
applied
to
him
,
which
we
should
sure
have
heard
of
,
if
he
had
bin
dipt
over
head
in
water
.
Baptist.
If
by
putting
off
of
clothes
Mr.
Blake
mean
,
as
it
appears
he
doth
by
his
talk
of
naked
dipping
in
the
same
place
,
such
a
putting
them
off
as
is
in
order
to
putting
on
others
fit
for
such
a
purpose
in
their
stead
,
I
know
not
onely
no
necessity
,
but
no
modesty
also
in
such
a
divestment
;
nor
yet
does
Mr.
Tombes
I
dare
say
,
though
in
his
expressions
viz.
that
in
former
dayes
it
was
thought
no
immodesty
,
and
that
there
is
no
necessity
that
persons
be
dipt
naked
,
Mr.
Baxter
is
so
abominably
uningenuous
as
to
wrest
his
words
into
such
base
and
sinister
senses
,
and
to
abuse
him
to
the
world
as
if
he
had
meant
it
was
no
immodesty
in
old
time
to
be
dipt
naked
,
and
as
if
he
held
it
lawfull
to
be
dipt
naked
,
though
not
necessary
,
when
ingenuity
of
judgement
,
and
such
love
as
he
pretends
to
Mr.
Tombes
would
have
construed
his
meaning
to
be
this
,
viz.
that
it
was
counted
no
immodesty
in
former
times
,
though
it
be
now
by
Mr.
Baxter
,
to
be
dipt
in
that
way
,
wherein
we
are
dipt
,
which
is
not
naked
,
as
Mr.
Baxter
bruits
it
,
and
that
it
is
not
necessary
to
be
dipt
naked
,
as
Mr.
Blake
Mr.
Baxter
and
Mr.
Cook
think
it
is
,
if
persons
be
baptized
by
a
totall
dipping
;
and
as
for
the
Scriptures
mentioning
of
the
putting
off
,
and
on
of
their
clothes
in
their
addresses
to
,
and
dresses
after
baptism
,
there
was
not
onely
no
necessity
,
but
at
all
no
expediency
in
the
mention
of
such
a
matter
:
yea
both
reason
and
nature
it self
suggesting
how
needful
that
was
to
be
done
,
it
would
have
been
very
vain
and
superfluous
to
have
talked
on
it
:
as
for
the
double
mention
that
is
made
viz.
by
Luke
Acts
7.58
.
of
the
witnesses
that
stoned
Stephen
laying
aside
their
garments
at
the
feet
of
a
young
man
,
whose
name
was
Saul
,
who
is
said
Acts
8.1
.
to
be
consenting
to
his
death
,
and
also
by
Paul
himself
Act.
the
22.20
.
confessing
to
God
his
persecutions
,
and
how
when
the
blood
of
the
Martyr
Stephen
was
shed
he
was
standing
by
and
consenting
to
his
death
,
and
kept
the
raiment
of
them
that
shew
him
,
Mr.
Blake
cannot
be
so
silly
as
to
think
that
that
clause
concerning
those
mens
clothes
was
put
in
as
a
piece
remarkable
,
or
worth
recording
of
it self
,
or
in
any
other
respect
in
the
world
,
save
for
this
end
onely
as
it
was
an
expression
of
the
malice
,
that
Saul
,
who
was
afterward
converted
and
called
Paul
,
did
at
that
time
bear
against
the
truth
,
for
surely
had
there
not
been
that
good
reason
wherefore
,
the
laying
aside
of
their
clothes
had
not
been
worth
our
notice
,
nor
should
it
ever
have
been
mentioned
simply
for
it self
sake
;
but
now
there
was
no
such
weighty
end
as
this
,
nor
any
end
,
or
purpose
at
all
in
order
to
which
it
was
needfull
to
mention
the
circumstance
of
their
clothing
,
and
unclothing
about
the
administration
of
baptism
,
it
is
enough
that
we
have
recorded
of
the
thing
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
viz.
that
,
and
how
,
and
why
it
was
done
,
but
it
would
have
been
frustraneous
,
and
even
every
way
endlesse
to
have
minded
us
of
such
impertinent
appertenances
to
baptism
as
the
dressing
and
undressing
of
the
disciples
:
if
any
one
tell
me
a
story
that
such
and
such
infants
were
sprinkled
at
such
places
,
is
not
that
relation
sufficient
,
and
compleat
unlesse
he
tell
me
how
the
infants
were
drest
in
their
blankets
,
and
what
a
fi●ling
was
made
by
the
midwife
,
and
the
minister
about
the
unpinning
and
turning
up
of
their
face
clothes
?
is
not
the
story
of
Naamans
washing
himself
seven
times
in
Iordan
full
enough
to
our
use
,
because
there
is
no
mention
of
his
putting
off
and
on
?
Christ
washt
his
disciples
feet
,
and
wiped
them
,
it
may
well
be
supposed
they
put
off
their
shoes
first
,
and
put
them
on
again
,
yet
there
is
no
mention
of
that
:
Mr.
Blake
,
thinks
that
among
all
the
multitudes
that
were
baptized
there
must
have
been
some
words
about
their
unclothings
,
and
clothings
,
and
specially
that
there
was
reason
that
we
should
have
heard
that
Paul
had
dry
and
warm
clothes
put
on
him
after
his
baptism
,
as
well
as
mention
of
meat
given
him
,
if
he
had
been
baptized
by
immersion
,
because
he
had
been
weak
;
but
what
crude
conceits
are
all
these
?
it
was
related
that
he
was
weak
through
fasting
three
daies
,
and
that
was
but
proper
,
and
answering
to
the
other
to
tell
how
after
he
eat
his
meat
,
and
gathered
strength
,
but
the
other
must
have
come
in
(
for
ought
I
see
)
without
either
sense
or
reason
:
and
sith
he
stranges
that
among
so
many
baptized
,
no
mention
should
be
made
of
their
preparations
viz.
the
seponing
,
and
resuming
their
garments
,
I
wonder
what
mention
he
finds
of
the
accommodations
that
those
multitudes
had
that
were
circumcised
in
Abrahams
family
in
one
day
,
and
in
the
City
of
the
Shechemits
,
and
those
thousands
in
the
wildernesse
,
after
the
long
cessation
,
both
before
and
after
circumcision
?
and
yet
that
was
such
a
tedious
bloody
,
sore
,
and
painfull
piece
of
service
,
as
required
(
no
question
)
ten
times
more
attendance
with
clothes
and
other
accomplishments
till
it
was
whole
,
then
this
of
baptism
,
even
in
that
so
troublesome
way
to
you
wherein
we
dispense
it
.
Rantist
.
But
pray
give
me
leave
a
little
:
Now
we
talk
of
their
Cloaths
,
I
remember
that
no
sooner
was
Christ
come
out
of
the
water
,
but
immediately
the
spirit
drove
him
into
the
wilderness
,
the
spirit
of
the
Lord
caught
away
Philip
and
the
Eunuch
went
on
his
way
rejoicing
,
Act.
8.
whence
I
argue
thus
,
viz.
if
they
put
off
their
Cloathes
they
did
not
stay
to
put
them
on
,
but
went
away
naked
,
if
they
had
them
on
,
then
being
as
you
say
,
dipped
over
head
and
ears
,
they
must
have
worn
them
wet
,
but
the
first
had
been
unseemly
,
the
later
prejudiciall
to
their
health
.
Baptist.
Well
argued
Mr.
Simpson
again
:
as
sure
as
can
be
you
have
got
his
Arguments
by
root
of
heart
,
for
these
also
are
Mr.
Simpsons
very
words
in
that
letter
of
his
above
mentioned
.
Rantist
.
Whose
Argument
this
is
it
matters
not
,
I
suppose
it
is
past
your
answer
,
and
here
is
reason
enough
in
it
to
disprove
Christ
and
the
Eunuchs
total
dipping
,
as
a
meer
groundlesse
and
reasonlesse
conjecture
,
and
crotchet
of
your
own
coming
,
or
if
you
have
any
thing
to
say
to
it
I
pray
let
us
have
it
out
of
hand
.
Baptist.
Reason
say
you
?
it
were
well
if
there
were
so
much
as
common
sense
in
it
,
for
my
part
I
suppose
it
a
senselesse
fancy
,
but
I
am
sure
there
is
so
little
truth
in
the
ground
of
it
,
that
its
stark
rotten
at
the
very
root
:
it
is
a
dispute
Ex
falso
su●positis
,
t
is
taken
by
you
for
granted
as
necessary
,
when
it
shall
never
be
yielded
to
by
us
for
so
much
as
probable
,
that
Christ
and
the
Eunuch
were
baptized
either
naked
or
else
in
the
cloathes
they
ware
immediately
both
before
or
after
either
:
for
both
Christ
(
comming
purposely
to
be
baptized
)
and
the
Eunuch
though
not
thinking
of
baptism
till
Philip
met
him
,
yet
returning
homeward
from
Jerusalem
,
where
he
had
been
for
some
time
,
were
undoubtedly
accommodated
otherwise
,
and
with
change
sutable
enough
to
such
a
businesse
.
Secondly
,
it
supposes
that
both
Christ
,
Philip
and
the
Eunuch
,
posted
all
so
immediately
several
waies
from
the
water
,
that
they
staied
not
so
much
as
to
cover
themselves
with
other
Cloathes
,
then
those
they
went
with
into
,
and
came
up
with
out
of
the
water
:
whereas
,
as
nature
it self
forbids
us
to
believe
they
went
in
,
much
more
that
they
went
away
naked
,
for
common
sense
forbids
us
to
take
the
word
immediately
in
so
strict
a
sense
,
as
to
think
they
departed
in
such
extremity
of
hast
as
was
no
way
consistent
with
the
shifting
,
and
so
fitting
of
themselves
for
departure
:
Immediately
doth
seldome
sound
forth
such
a
suddennesse
as
admits
of
no
intertime
,
nor
invening
action
at
all
:
yea
sometimes
it
signifies
no
sooner
then
some
howers
,
some
daies
,
some
years
after
,
according
to
the
nature
of
the
matter
asserted
in
the
sentence
wherein
it
hath
its
use
,
as
Matth
24.29
.
nor
doth
it
expresse
any
other
in
Mark
1.13
.
where
it
is
said
Immediately
the
spirit
drave
Christ
into
the
Wildernesse
,
then
within
a
while
after
his
baptism
,
as
appears
not
only
by
Matth.
4.1
.
where
it
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
word
is
there
[
peractis
praedictis
]
ordinative
of
another
story
,
but
specially
by
Luke
4.1
.
where
it
s
said
plainly
that
he
was
returned
from
Iordan
,
before
it
is
said
he
was
led
into
the
wildernesse
:
and
had
you
or
Mr.
Simpson
,
compared
Scripture
with
Scripture
,
or
heeded
the
harmony
of
the
Evangelists
,
you
had
saved
your selves
the
labour
of
all
those
lines
,
and
lost
nothing
by
it
but
what
is
worth
nothing
,
viz.
the
Argument
it self
,
for
as
if
I
should
say
immediately
after
the
child
was
sprinkled
the
Gossips
and
friends
went
along
with
it
home
,
it
were
absurd
to
understand
me
so
,
as
if
I
meant
that
they
did
not
stay
so
long
after
,
as
to
wipe
the
childs
face
,
and
put
the
face
cloathes
over
it
,
and
lap
it
up
again
in
the
loose
blanket
to
keep
it
warm
:
so
no
lesse
absurdity
is
it
to
understand
that
speech
,
viz.
And
immediately
the
spirit
caught
away
Philip
,
and
immediately
after
Christ
was
baptized
he
went
in
to
the
wildernesse
,
so
strictly
as
if
there
was
not
staying
so
much
as
to
reassume
any
garments
they
had
laid
aside
,
in
order
to
the
more
conveniency
of
their
baptizing
.
One
thing
more
I
cannot
but
take
notice
of
in
this
clause
as
t
is
Mr.
Simpsons
and
that
is
what
little
proportion
,
if
not
contradiction
,
it
holds
with
the
words
of
Mr.
Simpson
(
or
rather
of
Mr.
Blake
used
by
Mr.
Simpson
)
immediately
precedent
to
these
in
his
letter
,
for
he
will
not
give
way
to
it
at
any
hand
that
Christ
and
the
Eunuch
went
into
the
water
,
or
at
least
that
they
were
put
into
the
water
by
Iohn
and
Philip
,
or
taken
thence
,
but
onely
in
the
phrase
of
Mr.
Blake
,
at
the
third
hand
of
Mr.
Cook
,
that
they
went
to
the
water
,
and
came
thence
,
and
yet
here
he
forgets
himself
so
far
as
to
the
confutation
of
himself
and
them
to
speak
〈◊〉
the
phrase
or
Scripture
concerning
Christ
and
the
Eunuch
,
viz.
that
they
came
out
of
the
water
,
which
if
they
could
do
,
and
neither
went
into
it
,
nor
were
put
into
it
,
then
I
know
not
how
to
understand
plain
English
.
Rantist
.
Well
this
is
all
but
by
the
businesse
,
let
us
go
on
and
consider
what
more
Mr.
Bl.
brings
to
disprove
dipping
to
be
the
primitive
custome
,
he
tells
you
further
p.
9.
it
was
the
Apostles
way
to
baptize
disciples
as
soon
as
they
were
become
Converts
the
same
day
,
rather
sometimes
the
same
houre
,
as
we
see
in
the
Eunuch
,
the
Jaylor
,
and
Lydia
,
and
multitudes
of
others
;
but
conversion
of
Disciples
necessarily
happened
when
there
was
no
season
for
dipping
,
the
Element
of
water
being
over
Cold
for
that
service
.
If
any
object
that
in
those
Countreyes
there
was
no
danger
in
the
coldest
times
.
He
answers
,
the
commission
being
for
all
Nations
disciples
were
made
in
all
Countreys
;
how
soone
saith
he
came
the
word
to
this
Nation
?
&c.
sometimes
therefore
saith
he
the
water
and
weather
was
too
cold
for
dipping
.
Secondly
,
the
Number
of
Converts
were
so
numerous
3000
,
5000.
in
one
day
that
there
was
no
possibility
of
baptizing
in
that
Manner
,
Acts
2.41
.
and
the
44.
Thirdly
,
Sometimes
the
Baptizers
were
in
that
condition
that
they
were
unable
for
that
work
in
that
way
,
as
Paul
and
Silas
men
newly
taken
out
of
the
stocks
in
the
Inner
Prison
,
with
such
stripes
that
their
Convert
was
fain
forthwith
to
wash
them
,
in
this
case
they
were
unfit
to
wade
into
the
water
for
that
work
,
and
had
they
made
any
such
adventure
the
Scripture
would
not
have
been
silent
.
Fourthly
,
Sometimes
the
baptized
have
not
been
in
case
for
dipping
and
plunging
,
which
was
Pauls
case
upon
the
Aparition
of
the
vision
he
was
lead
into
Damascus
,
where
he
continues
without
meat
or
drink
three
daies
,
and
upon
Ananias
his
comming
in
,
and
instructing
of
him
he
is
baptized
,
and
when
he
had
received
meat
,
saith
the
text
,
he
was
strengthned
,
will
any
believe
he
went
out
in
this
case
with
Ananias
into
the
water
,
over
head
in
water
before
the
taking
of
any
sustenance
?
Baptist.
That
persons
were
baptized
as
soon
as
ever
they
became
Converts
,
and
could
be
discerned
to
be
disciples
,
even
the
same
houre
commonly
without
delay
is
an
undeniable
truth
,
for
that
and
no
other
was
the
very
period
of
time
at
which
,
what
ever
their
parents
were
,
they
were
deemed
to
have
true
title
to
baptism
:
for
neither
if
their
parents
were
wicked
were
such
excluded
as
were
,
nor
if
the
parents
were
godly
,
were
such
admitted
as
were
not
converted
upon
the
Account
of
the
fathers
goodnesse
or
badnesse
,
but
as
they
believed
or
not
themselves
,
and
this
makes
me
the
more
amazed
at
it
,
that
it
is
come
to
passe
since
that
the
faith
of
the
father
can
now
intitle
the
child
to
baptism
,
though
the
child
have
no
faith
at
all
of
his
own
,
and
yet
I
muse
more
sith
you
all
count
infants
,
at
least
of
believers
,
to
be
disciples
from
the
womb
,
why
yet
you
delay
their
baptism
so
long
,
and
do
it
not
at
the
same
houre
of
their
birth
:
for
whether
they
be
Discipuli
nati
,
or
discipuli
facti
if
they
be
disciples
(
as
you
falsly
suppose
they
are
)
if
the
primitive
rule
were
to
baptize
persons
as
soon
as
ever
they
appeared
to
be
disciples
,
then
(
unlesse
you
have
any
special
instinct
,
whereby
you
know
them
to
begin
to
be
disciples
,
and
in
the
faith
,
as
many
of
you
count
them
,
about
that
very
houre
you
baptize
them
in
,
and
not
before
)
you
will
appear
to
be
a
little
tardy
in
your
dispensations
by
your
own
rule
,
though
in
truth
you
are
too
hasty
for
all
this
.
Now
as
to
Mr.
Blakes
terrible
conceit
,
concerning
the
coldnesse
of
the
water
,
specially
in
some
weather
,
when
yet
,
if
dipping
were
the
way
,
there
would
by
means
of
mens
conversion
,
occasion
be
ministred
to
dip
in
,
sith
I
see
occasion
will
be
ministred
to
discourse
more
of
winter
dipping
,
when
I
come
to
Mr.
Baxters
grand
Arguments
,
with
one
of
which
this
is
coincident
,
I
shall
say
nothing
to
it
here
,
but
there
speak
to
both
under
one
,
save
only
that
I
must
here
tell
Mr.
Blake
that
conversion
of
disciples
necessarily
happened
when
there
was
no
season
for
dipping
without
danger
,
the
Climate
being
,
by
reason
of
persecutions
that
rose
against
that
way
,
much
more
over
hot
then
the
Element
of
water
can
at
any
time
be
over
cold
,
for
the
owning
of
that
servi●e
,
must
it
therefore
be
forborn
for
fear
of
hazarding
our
lives
?
if
no
exemption
from
a
hotter
service
,
why
from
a
colder
for
the
lifes
sake
?
which
whoever
will
save
shall
loose
,
but
whoever
will
loose
for
Christs
name
sake
,
and
the
Gospels
shall
preserve
it
to
life
eternal
:
as
for
the
rest
under
that
head
I
fully
agree
with
it
viz.
that
whatever
that
is
,
there
is
commission
but
for
one
manner
of
baptism
for
all
nations
.
As
to
the
multitude
of
Converts
three
thousand
,
five
thousand
converted
in
one
day
,
which
shift
word
for
word
Mr.
Simpson
covers
his
nakednesse
with
,
adding
thus
much
thereunto
,
viz.
could
Peter
and
those
few
with
him
the
dispensers
of
this
ordinance
have
stayed
so
long
in
the
water
,
or
by
dipping
every
one
dipped
so
many
in
so
short
a
time
?
I
answer
how
many
and
in
how
short
a
time
does
the
man
mean
?
as
for
the
5000
it
is
doubtful
whether
they
were
all
converted
in
that
one
day
,
or
whether
he
speaks
not
rather
of
the
whole
multitude
that
believed
before
,
which
were
3000
together
with
those
that
afterward
were
added
,
which
might
be
some
2000
and
so
5000
in
all
;
but
if
there
were
fullly
5000
that
then
believed
,
and
that
they
were
all
at
the
same
time
baptized
too
,
which
is
not
said
,
and
t
is
more
probable
(
for
done
it
must
be
)
that
t
was
done
at
another
time
,
or
else
by
other
hands
then
by
Peter
and
Iohns
,
for
they
were
laid
hold
on
in
the
Temple
as
they
were
speaking
,
but
suppose
I
say
that
there
be
at
any
time
full
five
thousand
newly
believing
in
so
short
a
time
as
one
day
,
if
they
could
not
be
baptized
all
in
one
day
they
must
necessarily
,
they
might
lawfully
for
ought
I
know
stay
till
the
next
,
but
yet
3000
we
read
were
baptized
in
one
day
,
neither
is
it
such
an
impossible
thing
as
you
,
who
stumble
at
every
straw
,
are
slugg'd
by
every
rub
,
and
look
on
duty
with
such
difficulty
,
as
if
a
Lyon
were
in
the
way
,
would
seem
to
make
it
,
for
5000
to
be
baptized
in
one
day
;
Multorum
manibus
Grande
levatur
Opus
,
Multorum
manibus
Grande
levatur
Onus
,
Many
hands
of
them
that
have
love
to
Christ
may
both
lessen
,
and
lighten
that
service
,
and
suffering
that
is
sustained
for
him
,
and
make
burthensome
performances
,
(
and
such
I
perceive
it
is
to
you
tenderlings
,
that
make
provision
for
the
flesh
to
fullfill
it
in
the
ease
thereof
,
to
dipp
many
,
or
be
dipped
your selves
in
cold
water
,
or
weather
)
possible
,
easie
,
and
pleasant
,
and
how
many
hands
there
might
be
at
work
at
once
at
the
dipping
of
the
3000
besides
the
hands
of
the
12.
who
as
occasion
was
made
use
of
others
to
dispense
the
ordinance
,
it
being
an
inferiour
work
to
their
preaching
,
see
Act.
the
9.
Act.
10.
1
Cor.
1.
may
be
conjectured
,
when
the
number
of
disciples
were
a
hundred
and
twenty
,
where
if
there
were
but
forty
dispensers
,
with
what
ease
might
they
baptize
a
100
a
piece
,
and
do
themselves
no
more
wrong
neither
with
abiding
in
the
water
,
knee
deep
,
or
a
little
more
for
half
an
hour
together
,
then
he
that
stands
deeper
for
almost
a
day
together
,
and
washes
many
a
hundred
sheep
,
as
I
have
known
some
do
,
and
that
not
by
plunging
onely
,
but
longer
padling
with
each
of
them
by
farre
then
need
be
in
onely
dipping
persons
,
and
so
letting
them
go
again
;
besides
when
once
3000
were
baptized
,
how
many
hands
there
were
ready
to
baptize
not
5000
onely
,
but
5
times
5000
if
occasion
were
,
and
that
quickly
too
,
is
evident
to
any
rational
man
that
reckons
it
;
for
it
is
a
work
which
when
it
is
once
ready
to
be
done
,
is
done
in
lesser
time
,
then
I
have
seen
taken
up
by
the
Parish
Priest
in
his
dropping
,
and
crossings
,
and
other
font
fidlings
about
an
infants
face
:
and
if
you
suppose
it
may
ask
so
much
hand
for
so
many
persons
in
so
short
a
time
as
one
day
to
make
themselves
ready
for
such
a
work
,
I
hope
the
same
time
that
serves
one
to
undresse
and
dresse
in
,
which
may
be
some
a
quarter
,
or
at
most
not
above
half
an
hour
,
may
as
easily
serve
ten
thousand
,
for
as
if
all
set
at
once
to
sweep
every
one
his
own
door
,
a
whole
City
may
be
clensed
in
an
instant
,
so
every
one
that
is
willing
addressing
himself
to
the
work
,
a
thousand
may
be
ready
as
soon
as
one
.
And
as
for
that
other
conceit
of
Mr.
Blake
,
which
Mr.
Simpson
transcribes
out
of
his
book
into
his
own
letter
in
these
words
viz.
that
Paul
when
he
was
baptized
by
Ananias
was
not
in
case
by
reason
of
his
weaknesse
to
be
plunged
in
water
over
head
and
ears
,
as
he
was
not
by
reason
of
his
stripes
to
have
gone
in
a
deep
river
or
pond
,
when
he
baptized
the
Iaylor
,
it
is
as
wisdomlesse
as
any
of
the
rest
,
for
what
if
he
were
taken
out
of
the
stocks
in
the
inner
prison
&
had
such
stripes
that
his
convert
was
fain
to
wash
them
,
was
he
therefore
so
unfit
,
or
was
it
such
a
strange
adventure
(
as
Mr.
Blake
proclaimes
it
)
to
wade
in
the
water
for
such
a
work
as
the
dipping
a
few
persons
?
could
that
water
that
toucht
his
legs
while
he
waded
,
be
more
mischievous
to
him
,
then
the
water
that
washed
the
blood
of
his
stripes
?
and
when
he
was
baptized
himself
,
what
though
he
had
fasted
three
daies
from
food
in
that
sudden
extasie
of
his
mind
,
which
time
its
like
he
spent
in
fasting
and
prayer
to
the
Lord
,
for
behold
he
prayeth
saith
the
text
,
yet
I
trow
,
as
dainty
of
danger
as
our
Clergy
men
are
,
that
dare
dip
their
fingers
,
but
not
their
feet
in
cold
water
for
Christ
,
that
voluntary
keeping
under
of
his
body
did
rather
fit
,
then
unfit
him
for
burial
with
Christ
in
baptism
,
which
his
proud
flesh
would
else
not
have
stoopt
to
.
Surely
Sirs
you
are
men
that
make
so
much
of
every
little
for
Christs
sake
,
that
Crosses
and
diseases
your
flesh
,
that
you
will
hardly
ever
commend
your selves
as
the
ministers
of
Christ
did
of
old
2
Cor.
6.5.6
.
&c.
2
Cor.
11.26.27
.
in
much
patience
,
in
afflictions
,
yea
in
necessities
,
in
stripes
and
imprisonments
,
in
tumults
,
in
crossings
,
in
labours
,
in
perils
of
waters
,
in
wearinesse
,
in
painfulnesse
,
in
watchings
often
,
in
hunger
and
in
thirst
,
in
fastings
often
,
in
cold
and
nakednesse
,
in
indurance
of
hardship
as
good
souldiers
of
Christ
2
Tim.
2.
which
sith
you
decline
with
all
the
might
you
can
,
rather
then
expose
your selves
freely
to
for
truths
sake
,
therefore
(
the
Lord
have
mercy
upon
your
persons
)
your
ministeriall
capacity
will
be
cashiered
.
Rantist
.
Well
what
if
it
was
so
in
the
primitive
times
,
that
total
dipping
was
the
custome
,
must
it
therefore
needs
be
so
now
?
will
it
follow
that
we
must
follow
their
fashion
in
that
particular
?
there
may
be
sundry
reasons
,
whereupon
they
might
baptize
in
such
a
manner
then
,
and
yet
no
reason
at
all
why
we
should
tie
our selves
to
the
same
.
Baptist.
If
it
was
so
?
what
do
you
speak
suppositively
of
it
still
?
nay
verily
I
hope
you
will
not
be
so
obstinate
as
to
deny
,
for
all
your
gainsaying
it
hitherto
,
but
that
it
was
so
then
,
for
sure
enough
it
was
otherwise
then
in
that
way
of
sprinkling
,
or
powring
,
nose
dripping
or
face
dipping
either
,
which
are
in
use
amongst
you
;
and
,
keep
it
out
at
swords
point
as
long
as
you
can
,
yet
you
will
be
forct
to
yield
to
it
in
the
end
,
when
you
consider
,
that
your
own
par●y
are
fain
to
flag
so
far
in
this
case
,
as
to
confesse
it
,
for
not
onely
Tilenus
reacheth
us
,
that
heretofore
submersion
was
the
way
of
baptizing
,
rather
then
aspersion
,
but
Dr.
Featley
also
furnishes
us
(
as
I
have
shewed
above
)
with
as
much
as
we
desire
,
and
if
it
be
once
granted
(
as
it
is
in
a
manner
already
by
not
a
few
,
if
not
all
but
Mr.
Blake
,
why
else
do
they
trouble
themselves
,
and
the
world
to
render
reasons
why
it
might
be
by
submersion
in
the
primitive
ages
and
places
of
baptizing
,
but
not
so
now
?
)
I
know
no
reason
worth
a
rush
,
on
which
we
can
be
held
excused
from
baptizing
by
submersion
as
they
did
:
Rantist
.
T
is
true
it
is
confest
by
some
,
and
if
it
were
granted
by
all
that
baptism
was
then
by
dipping
it
were
not
so
material
to
your
cause
,
nor
would
you
get
so
much
ground
by
it
,
sith
both
such
as
flatly
agree
to
it
,
and
such
as
see
not
cause
to
agree
to
it
so
fully
as
some
do
,
are
all
agreed
in
the
grand
reason
why
it
was
so
then
,
and
why
it
may
not
be
so
now
at
any
hand
viz.
the
different
temper
of
those
climates
,
wherein
baptism
first
began
,
and
of
ours
,
wherein
it
now
is
practised
,
theirs
being
so
hot
,
that
there
could
be
no
danger
by
dipping
in
the
coldest
times
,
ours
so
cold
,
that
it
cannot
but
be
very
dangerous
,
if
not
destructive
to
life
and
health
.
I
grant
saith
Dr.
Featly
that
Christ
and
the
Eunuch
were
baptized
in
the
river
,
and
that
such
baptism
of
men
especially
in
the
Hotter
Climates
hath
been
,
is
,
and
may
lawfully
be
used
,
but
the
question
is
whether
no
other
baptizing
is
lawfull
?
or
whether
dipping
in
Rivers
be
so
necessary
to
baptism
,
that
none
are
accounted
baptized
,
but
those
that
are
dipped
after
such
a
manner
?
usitatior
olim
fuit
&c.
submersion
was
more
usual
in
Judea
and
other
warmer
Countreys
saith
Tilenus
then
aspersion
,
notwithstanding
sith
submersion
may
prove
prejudicious
to
the
health
,
specially
of
such
tender
infants
,
as
for
the
most
part
are
baptized
now
a
dayes
,
we
suppose
the
Church
may
use
which
she
pleases
,
and
saies
Mr.
Baxter
,
if
it
were
otherwise
in
the
primitive
times
,
it
would
be
proved
but
occasionall
from
a
reason
proper
to
those
Hot
Countreys
;
and
saith
Mr.
Cook
though
it
were
granted
that
in
those
Hot
Countreys
they
commonly
washed
by
going
down
into
the
water
,
and
being
dipped
there
,
whether
in
ordinary
,
or
ceremonial
,
or
sacramental
washing
,
that
will
no
more
inforce
on
us
a
necessity
of
observing
the
same
in
baptism
now
,
then
the
example
of
Christ
,
and
the
Apostles
gesture
in
the
sacrament
of
the
supper
,
ties
us
to
the
same
;
which
was
leaning
,
and
partly
lying
,
which
was
their
usual
table
gesture
then
,
now
the
ordinary
table
gesture
which
is
usual
among
us
,
is
most
fit
,
so
the
usual
manner
of
washing
among
us
is
most
fit
to
be
observed
in
baptism
,
and
that
is
by
powring
as
well
as
by
dipping
:
so
you
see
these
men
are
all
of
a
mind
,
that
is
was
,
or
at
least
might
be
so
possibly
in
the
primitive
times
,
but
if
it
were
,
yet
not
so
in
ours
,
in
regard
of
the
coldnesse
of
our
climate
.
Baptist.
Then
it
seems
we
shall
have
it
amongst
you
pro
confesso
that
in
the
Apostles
dayes
the
way
was
dipping
,
for
though
Mr.
Cook
keeps
a
loof
off
in
his
hypotheticals
,
saying
,
though
it
were
granted
,
and
Mr.
Baxter
,
who
borrowes
well
nigh
all
he
saies
against
dipping
from
Mr.
Cook
,
Cookes
it
out
but
conditionally
,
saying
,
if
it
were
otherwise
,
yet
Tilenus
takes
our
part
plainly
,
and
the
Dr.
drawes
neerer
to
us
then
so
,
giving
it
for
gone
that
in
those
Hot
Countryes
baptism
in
rivers
was
then
used
,
onely
whether
such
manner
of
dipping
in
rivers
be
so
necessary
to
baptism
in
all
countreyes
,
this
we
say
saies
he
is
false
,
and
so
for
ought
I
see
you
say
all
.
But
Sirs
first
,
I
pray
tell
me
from
the
very
bottom
of
your
consciences
,
whether
you
can
conceive
that
Christ
hath
appointed
two
sorts
of
baptism
viz.
one
kind
of
baptism
for
Iudea
,
and
those
regions
round
about
Iordan
,
and
another
for
England
,
Scotland
,
France
,
Spain
,
Italy
,
and
all
the
regions
round
about
of
the
Romish
Christendom
?
whether
he
hath
ordained
two
baptisms
,
or
rather
two
different
dispensations
,
whereof
one
is
not
baptism
,
to
be
used
in
different
places
,
viz.
baptism
for
the
Hot
Countryes
;
and
Rantism
for
the
Cold
?
or
whether
he
hath
not
rather
wild
one
onely
baptism
,
and
that
a
true
one
,
to
be
used
throughout
the
world
,
Dr
Featley
,
Mr.
Cook
,
Mr.
Baxter
suppose
the
first
,
but
where
's
Mr.
Blake
all
this
while
their
wonted
Coadiutor
in
the
cause
?
verily
he
leaves
them
a
little
here
,
and
lends
us
his
hand
,
who
hold
that
Christ
gave
order
,
and
commission
for
no
more
then
one
way
of
baptism
in
all
Nations
;
for
howbeit
he
finds
in
his
heart
to
let
Rantism
passe
for
currant
baptism
among
them
that
take
the
liberty
to
maintain
,
and
use
it
for
fear
of
cold
p.
4
▪
yet
whatever
way
of
baptism
the
commission
was
given
out
for
in
those
Hotter
Countryes
,
whether
submersion
or
infusion
,
(
for
aspersion
he
ownes
not
to
be
it
however
)
the
very
same
way
,
and
no
other
,
he
holds
the
commission
to
be
for
in
the
coldest
Nations
under
heaven
;
and
this
will
appear
if
what
he
saies
in
his
9.
p.
be
considered
,
where
after
he
had
used
this
argument
to
prove
that
total
dipping
was
not
the
way
of
the
primitive
baptism
viz.
because
the
conversion
of
disciples
,
and
so
consequently
their
baptism
hapned
sometimes
to
be
,
when
there
was
no
season
for
dipping
,
the
element
of
water
being
over
cold
for
that
service
,
he
speaks
thus
in
way
of
answer
to
an
objection
viz.
if
any
object
that
in
those
Hotter
Countryes
there
was
no
danger
in
the
coldest
times
,
I
answer
saith
he
,
The
Commission
being
for
all
nations
,
disciples
were
made
in
all
Countries
:
how
soon
came
the
word
to
this
nation
?
&c.
In
which
words
he
is
void
of
common
sense
that
doth
not
discern
Mr.
Blake
siding
with
us
,
saying
that
the
way
of
baptism
should
be
one
in
all
ages
,
and
places
,
and
asserting
quite
contrary
to
his
fellow
disputers
against
dipping
,
so
far
as
to
confute
them
to
our
hands
,
for
whereas
they
all
uno
ore
with
one
consent
cry
out
that
the
reason
why
they
baptized
by
dipping
in
the
primitive
time
was
because
Judea
and
the
regions
round
about
were
Hot
Countryes
,
but
England
is
a
colder
climate
,
and
therefore
we
need
not
baptize
the
same
way
as
they
d●d
:
he
tells
them
plainly
that
the
heat
of
those
Countries
could
be
no
reason
why
they
should
use
totall
dipping
then
,
more
then
other
nations
,
because
the
commission
for
baptizing
was
one
and
the
same
,
to
all
Nations
,
and
disciples
were
then
made
in
all
Countryes
,
as
well
as
in
Iudea
,
in
cold
Countries
as
well
as
in
hot
,
yea
how
soon
saies
he
,
came
the
word
to
England
it self
?
baptism
therefore
in
his
account
should
be
the
same
in
England
as
in
Iudea
,
not
by
dipping
in
Iudea
more
then
in
England
because
that
was
a
hot
Country
and
this
a
colder
,
but
the
commission
is
a
like
in
all
places
cold
and
hot
,
this
is
the
sense
those
words
of
his
sound
forth
,
but
if
Mr.
Blake
were
silent
in
this
case
,
the
Scripture
speaks
loud
enough
,
that
there
is
but
one
baptism
for
all
Nations
,
and
no
Rantism
ordained
for
any
,
for
then
the
commission
must
include
Christs
willingnesse
to
dispense
with
colder
climates
in
this
point
,
and
in
our
understandings
at
least
run
thus
viz.
go
and
teach
all
nations
,
baptizing
them
that
live
in
hotter
countryes
,
and
rantizing
them
that
live
in
colder
climates
;
he
that
believeth
,
and
is
baptized
,
if
he
live
in
Iudea
,
or
any
Hoter
Countrey
,
or
is
but
rantized
if
he
live
in
England
,
or
any
cold
Countrey
shall
be
saved
,
in
which
silly
unsound
sense
to
understand
those
Scriptures
is
to
be
silly
indeed
,
and
without
either
sense
or
understanding
:
and
yet
thus
it
may
be
understood
if
this
be
the
reason
why
they
in
Iudea
must
be
dipt
,
and
we
in
England
must
be
no
more
then
sprinkled
for
fear
of
danger
viz.
because
Iudea
was
a
warm
Countrey
,
and
England
a
cold
one
:
for
either
Christ
did
ordain
the
thing
to
be
done
in
this
different
manner
in
different
regions
,
or
he
did
not
,
if
he
did
then
it
must
be
first
some
way
or
other
intimated
in
the
commission
,
but
there
it
is
not
,
and
secondly
it
must
be
done
accordingly
in
this
different
manner
in
the
execution
,
or
else
they
are
high
transgressors
that
do
but
rantize
in
Iudaea
,
and
they
high
transgressors
(
and
so
Mr.
Blake
and
Mr.
Cook
say
they
are
with
a
witnesse
,
but
will
never
prove
it
.
)
that
baptize
by
total
dipping
in
England
;
but
if
he
did
not
ordain
it
to
be
done
in
such
several
waies
in
several
Regions
,
according
as
they
are
hotter
or
colder
,
but
in
one
way
only
in
all
places
,
then
that
one
way
is
by
baptizing
,
i.
e.
dipping
onely
,
or
else
by
rantizing
onely
;
and
if
by
baptizing
onely
,
then
they
are
high
undertakers
that
take
upon
them
to
correct
Christs
commission
saying
t
is
better
,
and
safer
to
rantize
only
in
some
places
;
if
by
rantizing
onely
,
then
(
non
tutum
est
ludere
cum
sa●ris
)
they
were
vain
persons
that
made
a
Maygame
,
and
matter
of
pleasure
of
the
ordinances
of
Christ
,
that
in
Iudaea
and
the
hotter
Countreys
would
chuse
to
be
baptized
for
delight
and
coolnesse
sake
by
totall
dipping
,
and
bathing
in
water
,
rather
then
otherwise
,
when
Christ
ordained
no
more
then
sprinkling
,
or
infusion
.
Secondly
,
Sirs
you
grant
so
much
as
to
say
possibly
,
probably
it
might
be
done
by
dipping
in
Iudaea
,
and
the
Hot
Regions
round
about
,
but
may
not
be
in
these
colder
,
pray
tell
me
from
the
bottom
of
your
consciences
without
stifling
them
,
or
shuffling
with
them
,
so
as
not
to
suffer
them
to
speak
,
what
constructions
must
be
made
of
those
Scriptures
,
which
we
have
canvast
to
and
fro
,
which
relate
the
manner
of
their
baptizings
that
then
were
,
viz.
Matth.
3.16
.
Mark
1.9.10
.
Act.
8.38
.
where
it
is
said
of
the
people
and
Christ
,
that
they
were
baptized
in
Iordan
,
into
Iordan
,
went
down
into
the
water
,
and
came
up
out
of
the
water
,
yea
were
buried
with
Christ
in
baptism
Rom.
6.
Collo.
2.
yea
and
of
all
the
other
Scriptures
,
that
tell
us
of
the
baptism
that
was
dispensed
in
those
Hot
Countries
as
Iohn
3.23
.
Act.
16.13.14.15.33
.
where
it
is
said
Iohn
baptized
in
Aenon
because
there
was
much
water
,
and
Paul
went
out
to
a
Rivers
side
,
and
spake
the
word
,
at
which
time
Lidya
and
hers
were
baptized
,
and
a
while
after
the
Jaylor
and
his
,
tell
me
I
say
what
construction
all
these
,
and
all
the
Scriptures
that
talk
of
baptism
,
as
dispensed
in
those
Hot
Countryes
,
must
consequently
bear
,
if
it
be
once
granted
that
such
total
dipping
was
the
manner
of
baptizing
in
the
primitive
times
in
those
Hotter
Countreys
,
must
they
not
then
needs
have
the
senses
we
put
upon
them
,
viz.
that
Christ
and
the
rest
did
really
descend
into
the
water
,
were
buried
under
the
water
,
and
raised
again
,
and
not
those
forced
senses
,
into
which
you
would
rest
them
to
your
own
ends
,
viz.
that
they
went
but
to
the
water
,
and
there
were
wetted
onely
by
sprinkling
,
or
pouring
,
and
from
the
water
again
without
going
into
it
,
or
being
dipped
in
it
?
if
you
give
us
one
for
granted
,
viz.
that
in
Iudaea
and
those
Hot
Countreyes
,
as
Rome
,
Phillippi
,
and
Collosse
the
manner
of
baptizing
was
by
going
down
into
the
water
,
and
being
dipped
therein
in
this
Sacramental
washing
,
you
must
necessarily
give
up
also
all
the
interest
that
you
claim
in
those
Scriptures
for
sprinkling
,
they
being
no
other
then
the
relation
of
what
baptism
was
done
in
Iudea
,
and
those
Hot
Coun-Countreys
,
and
not
what
was
done
in
cold
▪
if
then
it
be
supposed
that
baptism
by
submersion
,
and
not
aspersion
,
was
the
custome
in
the
Scripture
times
,
it
must
semblably
be
supposed
that
the
Scriptures
themselves
,
that
story
out
the
baptism
of
those
times
do
speak
of
that
Manner
of
baptism
that
then
was
,
and
not
of
another
,
unlesse
we
suppose
it
must
be
interpreted
as
speaking
of
another
thing
,
then
that
it
only
speaks
of
,
and
so
consequently
this
Scripture
,
this
Testament
must
be
supposed
to
be
wholly
on
our
sides
,
and
to
speak
only
of
mens
baptism
by
submersion
,
and
you
must
suppose
out
some
New
Testament
of
Christ
,
if
you
can
tell
where
,
for
the
exemplifying
of
your
baby
-
Baptizing
.
-
Rantizing
.
And
further
had
you
chanced
to
be
born
,
and
bred
in
such
Hot
Countryes
where
dipping
is
the
Custome
,
as
you
happened
to
come
out
in
such
a
cold
Climate
where
for
fear
of
cold
,
more
then
any
thing
else
,
that
is
to
warrant
such
a
practise
,
the
custome
is
onely
to
sprinkle
,
I
appeal
to
your
own
consciences
,
whether
such
a
thing
as
rantizing
would
once
have
come
into
your
minds
upon
the
single
search
of
those
Scriptures
?
Thirdly
,
whereas
you
talk
of
dipping
as
the
way
of
baptizing
in
those
Hot
Countreyes
,
both
Mr.
Baxter
and
Mr.
Cook
also
p.
15.
assert
that
In
those
Hot
Countrys
waters
for
dipping
were
scarce
and
rare
,
and
could
not
be
had
in
some
places
in
a
great
distance
,
and
therefore
,
if
sprinkling
or
pouring
only
must
be
used
in
some
Countreyes
,
and
dipping
in
other
some
,
in
all
reason
and
likelyhood
,
if
any
places
may
be
exempted
from
dipping
,
sprinkling
should
be
dispensed
with
rather
in
those
Hot
Countreyes
to
save
people
the
paines
of
travelling
so
far
as
they
must
do
for
dipping
,
where
the
waters
were
at
such
a
distance
from
them
,
and
dipping
rather
appointed
to
be
used
in
these
Countreyes
,
where
the
Service
,
as
it
is
not
much
more
tedious
then
it
was
in
Iudaea
,
at
least
in
coldest
,
and
sharpest
seasons
,
so
may
it
be
moderated
as
touching
the
tediousness
therof
,
by
being
done
and
dispatcht
through
the
vicinity
of
waters
here
not
very
far
off
from
our
own
doors
.
Fourthly
,
even
those
Hot
Countryes
of
Iudaea
,
Rome
,
and
the
Regions
therabout
were
not
within
the
Torrid
Zone
,
nor
so
hot
,
but
that
if
cold
water
would
have
quenched
love
to
Christ
,
and
pretence
of
danger
discharg'd
from
duty
,
they
might
have
been
as
shy
as
your selves
of
being
dipped
in
water
,
for
even
there
the
waters
(
saies
Mr.
Blak●
)
was
over
cold
for
such
a
service
,
and
also
this
Colder
Countrey
(
as
you
count
it
)
of
England
is
under
the
Tepid
Zone
,
and
not
so
exceeding
cold
in
summer
Seasons
,
but
that
dipping
may
be
as
well
digested
then
,
as
in
Iudaea
,
or
as
it
is
by
such
as
then
washed
themselves
in
way
of
pleasure
.
This
Hot
Countrey
catch
therefore
is
an
Argument
that
flashes
fairly
in
the
pan
and
makes
a
report
with
a
powder
,
for
almost
every
one
le
ts
fly
at
us
out
of
this
Engine
,
but
verily
it
is
an
empty
Engine
,
a
piece
discharged
to
keep
Cold
Countrey
Christians
from
killing
themselves
with
Christs
service
,
but
charged
with
no
great
store
of
truth
nor
sense
,
nor
reason
:
wherefore
Sirs
if
the
coldnesse
of
this
service
of
total
dipping
do
cause
you
to
stand
so
coldly
affected
toward
it
as
not
to
submit
to
it
here
in
England
,
unlesse
the
Climate
were
a
little
hotter
,
yet
at
least
let
us
,
who
by
dipping
as
weak
folks
as
your selves
in
winter
have
experienced
how
tollerable
it
is
,
through
Christ
strengthening
us
,
for
Christs
sake
to
be
with
Paul
in
cold
and
perills
of
water
,
(
so
you
suppose
t
is
to
be
dipped
)
as
well
as
in
other
hardship
:
Let
us
,
I
say
,
who
are
willing
to
venture
on
the
way
of
dipping
,
proceed
without
your
offence
,
and
as
for
us
we
shall
in
order
to
your
good
be
so
far
offended
at
your
neglect
of
it
,
as
uncessantly
to
call
upon
you
and
yours
,
to
repent
and
be
so
baptized
every
one
of
you
in
the
name
of
the
Lord
Iesus
for
the
remission
of
sins
,
till
you
can
shew
us
(
as
I
am
sure
you
never
will
)
his
letters
pattents
for
your
Exemption
.
Rantist
.
But
Mr.
Cook
forces
this
Argument
further
yet
,
and
tells
you
that
their
custome
of
being
dipped
enforces
us
to
the
same
,
no
more
then
the
Gesture
that
Christ
used
at
Supper
binds
us
to
the
same
,
you
are
willing
to
overlook
that
perhaps
having
little
or
nothing
to
say
to
it
,
but
I
pray
take
all
along
with
you
as
you
go
,
and
be
not
so
partial
as
to
pick
out
what
is
easiest
to
be
answered
,
and
let
the
rest
alone
.
Baptist.
As
for
that
poor
piece
of
sustenance
,
that
Mr.
Cook
affords
beyond
all
the
rest
toward
the
further
improvement
of
this
exception
which
from
the
hea●
of
those
Countryes
you
make
against
the
Example
of
dipping
in
the
primitive
times
,
it
hath
no
substance
in
it
,
whereupon
your
cause
can
possibly
live
,
for
though
he
saies
their
going
into
the
water
then
,
and
being
dipped
therein
no
more
inforces
us
to
observe
the
same
in
baptism
,
then
the
Example
of
Christ
,
and
his
Apostles
gesture
in
the
Supper
,
which
was
leaning
and
partly
lying
,
ties
us
to
the
same
:
but
as
the
table
Gesture
of
sitting
now
in
use
among
us
is
fittest
for
the
Supper
,
so
the
usuall
way
of
washing
,
which
is
by
powring
as
well
as
dipping
is
fittest
to
be
observed
in
baptism
.
Yet
I
desire
Mr.
Cook
to
consider
these
things
,
First
,
that
if
the
priesthood
had
but
any
such
clear
example
of
their
being
sprinkled
in
the
primitive
times
,
as
we
have
of
their
going
down
into
the
water
,
and
being
dipt
there
,
they
would
inforce
us
with
more
then
Arguments
to
an
observation
of
the
very
same
,
yea
how
hardly
have
we
escaped
being
inforced
by
them
from
dipping
,
though
they
have
not
an
inch
of
instance
for
their
sprinkling
?
Secondly
,
there
is
a
vast
difference
between
an
example
in
point
of
circumstance
,
and
meer
gesture
about
a
service
,
and
the
very
substance
of
the
service
it self
,
variation
from
Christs
example
in
the
first
is
naught
enough
,
but
in
the
other
worse
then
nothing
;
yet
even
such
is
your
degeneration
from
dipping
to
sprinkling
,
from
baptism
to
rantism
viz.
not
a
variation
from
some
certain
circumstance
in
that
one
matter
of
baptism
,
but
a
variation
from
the
ordinanance
it self
,
a
doing
,
not
what
Christ
did
in
another
manner
,
but
a
doing
of
another
matter
then
Christ
did
:
dipping
with
the
face
upward
,
and
with
the
face
downward
is
the
same
thing
still
,
though
in
a
different
gesture
,
and
(
to
satisfie
Mr.
Simpson
,
who
in
his
letter
scarce
thinks
it
a
burial
in
baptism
,
if
the
face
be
not
upward
,
and
the
water
powred
on
,
as
the
earth
is
on
them
,
we
burie
with
their
faces
upward
)
whether
this
way
or
that
way
is
not
so
much
material
if
there
be
a
total
covering
and
overwhelming
with
either
earth
or
water
,
it
is
a
true
burial
still
notwithstanding
;
but
dipping
and
sprinkling
are
two
such
diverse
things
,
that
the
first
is
both
baptism
,
and
burial
in
baptism
,
but
the
second
neither
the
one
nor
yet
the
other
.
Thirdly
,
and
yet
the
gesture
is
so
fa●
to
be
heeded
in
every
ordinance
,
that
if
we
know
any
one
to
be
better
then
another
,
and
more
assuredly
to
be
that
which
Christ
and
his
disciples
used
,
I
suppose
we
are
bound
,
if
not
of
necessity
,
not
to
decline
it
to
follow
any
other
mens
fashions
whatsoever
,
and
I
believe
Mr.
Cook
did
think
it
worth
contending
for
to
exchange
the
Bishops
kneeling
at
supper
,
for
one
more
suitable
to
that
Christ
used
.
Fourthly
,
the
gesture
Christ
used
was
the
same
as
ours
i.
e.
sitting
not
leaning
,
nor
yet
lying
,
for
though
Mr.
Cook
asserts
with
such
confidence
that
lying
was
used
by
Christ
,
t
is
undoubtedly
utterly
untrue
:
what
ere
was
the
usual
table
gesture
then
is
nothing
to
the
point
,
or
if
it
be
it
is
most
evident
it
was
sitting
,
as
it
is
now
,
for
if
it
was
in
some
places
the
fashion
to
lean
or
ly
on
beds
at
great
banquets
(
as
some
tell
us
)
yet
I
am
sure
the
table
gesture
was
not
lying
nor
leaning
neither
any
otherwise
then
as
we
do
viz.
on
one
elbow
or
both
when
we
please
:
the
Scripture
saies
all
along
that
he
sate
:
Mr.
Cook
greeking
it
out
in
the
margent
as
he
does
viz.
Mat.
26.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mark
14.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
22.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mat.
14.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
not
help
him
in
what
he
saies
,
for
if
any
or
all
of
these
words
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
signifie
to
lean
or
lie
down
,
yet
they
all
signifie
to
sit
down
also
,
for
they
are
all
rendred
by
discum●o
the
plain
english
of
which
is
to
sit
down
,
and
therefore
also
our
translators
do
so
English
them
,
and
I
would
demand
of
him
again
as
he
does
of
A.
R.
p.
12.
whether
he
thinks
that
our
translators
,
that
have
englisht
them
thus
viz.
he
sate
down
,
and
as
they
sate
down
,
and
he
commanded
the
multitude
to
sit
down
on
the
grasse
,
knew
not
how
to
render
the
originall
in
its
proper
signification
as
well
as
he
?
Nor
yet
fiftly
is
the
usuall
manner
of
washing
among
us
,
which
you
confesse
is
most
fit
to
be
used
in
baptism
,
by
powring
as
well
as
dipping
,
for
powring
is
(
and
yet
but
in
some
cases
onely
,
as
namely
the
washing
the
hands
,
and
in
that
very
case
but
sometimes
and
seldome
onely
,
for
mostly
that
is
by
dipping
,
and
this
too
,
but
when
the
infusion
is
so
large
as
totally
to
wash
the
hands
so
washed
)
a
preparative
to
such
a
washing
,
but
a
compleat
true
washing
it
is
not
of
it self
,
without
some
subsequent
act
of
rubbing
,
which
you
use
not
about
infants
faces
;
but
swilling
in
water
is
the
most
usual
way
of
washing
,
and
a
washing
of
itself
some
times
,
and
some
times
used
without
any
after
rubbing
at
all
,
therefore
this
by
Mr.
Cooks
own
rule
by
right
should
be
observed
in
baptism
.
Sixthly
,
whereas
he
argues
from
the
custom
of
the
present
times
to
an
exemption
from
the
primitive
customes
and
practise
,
he
might
as
well
take
upon
him
to
say
thus
,
if
any
man
contend
for
that
faith
,
way
of
worship
,
way
of
baptism
,
that
was
in
the
primitive
and
purest
times
.
and
for
a
reformation
of
all
things
according
to
the
word
,
and
example
of
the
Churches
the
word
speak●
of
,
it
is
true
those
Churches
indeed
worshipped
thus
,
were
congregated
thus
,
ordered
thus
,
baptized
thus
viz.
by
dipping
when
they
believed
,
but
sprinkling
infants
is
the
way
,
and
fashion
now
adaies
,
and
as
for
what
was
done
of
the
Churches
of
old
,
we
have
nothing
to
do
with
it
,
and
if
any
list
to
be
contentions
for
it
we
have
no
such
custom
now
,
nor
the
Churches
of
God!
of
which
sure
Mr.
Cook
cannot
but
be
ashamed
,
who
hath
covenanted
to
reforme
according
to
the
word
●it●
a
covenant
keeper
,
and
a
Custom-monger
cannot
possibly
be
denominated
both
of
one
.
Rantist
.
Nay
stay
a
little
,
you
'l
forget
your
own
words
I
think
anon
,
did
you
not
say
your self
even
now
that
we
must
put
difference
between
examples
in
substantiall
matters
,
and
in
matters
meerly
circumstantial
?
we
desire
to
keep
as
close
as
your selves
can
do
to
the
primitive
custom
in
things
of
weight
,
and
that
there
may
be
no
variation
from
it
,
without
a
violation
of
the
will
of
Christ
in
any
point
that
is
positively
commanded
,
but
I
hope
you
will
not
make
such
a
matter
of
moment
of
the
manner
of
baptizing
,
as
if
Chrst
had
injoined
this
way
or
that
way
of
dispensation
of
it
,
viz.
dipping
so
strictly
as
that
sprinkling
may
not
be
used
,
nor
yet
sprinkling
so
as
that
dipping
may
not
be
used
,
nay
rather
its
a
meer
ceremony
,
a
prudentiall
point
,
in
which
the
Church
may
use
her
discretion
so
as
to
dispense
it
either
way
,
as
conveniency
and
charity
may
dispose
her
,
and
no
lesse
is
very
well
observed
by
Mr.
Baxter
p
▪
135.
Christ
saith
he
hath
not
appointed
the
measure
of
water
nor
manner
of
washing
,
no
more
then
he
hath
appointed
in
the
Lords
supper
what
quantity
of
bread
and
wine
each
must
take
,
and
as
it
would
be
but
folly
for
any
to
think
,
that
men
must
needs
fill
themselves
with
bread
and
wine
,
because
it
best
signifies
the
fullnesse
of
Christ
,
so
it
is
no
better
to
say
,
that
we
must
needs
be
washed
all
over
,
because
it
best
signifies
our
burial
with
Christ
,
&c.
Christ
told
Peter
that
the
washing
of
his
feet
was
enough
to
clense
all
,
a
little
may
signifie
as
well
as
much
,
as
a
clod
of
earth
doth
in
possession
of
much
lands
,
and
a
corn
of
pepper
signifies
our
homage
for
much
,
and
much
to
such
a
purpose
are
those
words
of
Mr.
Cook
p.
20.
some
of
which
having
been
quoted
,
and
spoken
to
before
,
though
not
so
satisfactorily
,
but
that
they
sway
with
me
still
,
I
am
almost
loath
to
repeat
them
,
yet
sith
they
be
so
among
the
other
,
I
can
hardly
decline
the
mentioning
them
once
more
,
by
your
leave
,
in
answer
to
the
objection
,
that
a
little
water
doth
not
so
fitly
and
perfectly
represent
as
dipping
and
plunging
,
sith
in
the
one
the
whole
body
is
washed
,
in
the
other
the
face
or
head
only
:
He
saies
first
,
that
the
Scripture
no
where
requires
the
washing
of
the
whole
body
in
baptism
.
Secondly
,
that
with
as
good
reason
one
may
plead
thus
,
that
at
the
supper
it
is
most
convenient
that
every
Communicant
should
receive
his
belly
full
of
bread
and
wine
,
and
take
as
long
as
stomach
,
and
head
will
hold
,
to
signify
the
full
refreshment
of
the
soul
with
the
body
and
blood
of
Christ
,
but
who
,
saies
he
,
would
endure
such
reasoning
?
Thirdly
,
These
outward
Elements
of
water
,
bread
and
wine
are
for
speciall
use
,
and
to
signify
special
things
,
so
that
,
if
there
be
the
truth
of
things
,
the
quantity
is
not
to
be
respected
further
then
is
sufficient
for
its
end
,
namely
to
represent
the
spiritual
grace
,
and
that
it
be
neither
so
little
as
not
to
represent
,
nor
so
much
as
to
take
of
the
heart
from
the
spirituall
to
the
corporal
thing
:
not
the
washing
away
the
filth
of
the
body
in
baptism
,
nor
the
glutting
or
satisfying
of
the
natural
Appetite
in
the
Lords
Supper
is
to
be
looked
after
,
but
the
washing
and
refreshing
of
the
Soul
,
which
may
well
be
represented
by
the
sprinkling
of
a
little
water
,
eating
and
drinking
of
a
little
bread
and
wine
,
In
circumcision
a
little
skin
was
cut
of
.
You
see
what
these
worthy
men
say
you
,
need
not
be
so
hot
as
you
are
for
the
ceremony
,
if
so
be
you
keep
the
substance
.
Baptist.
I
have
received
as
much
as
all
this
comes
to
long
since
in
a
loving
letter
from
a
worthy
friend
of
mine
,
whose
words
shall
sway
me
,
where
I
see
them
suit
with
the
word
of
truth
(
where
not
I
must
be
excused
)
to
the
full
,
as
much
as
Mr.
Cook
and
Mr.
Blake
and
Mr.
Baxters
sway
you
be
they
right
or
wrong
;
Grant
that
dipping
was
alwaies
used
in
those
Hot
Countreys
,
yet
you
know
saith
he
,
that
necessity
and
charity
dispense
with
Ceremonies
even
of
Gods
own
institution
,
nor
is
the
Nature
of
the
Sacrament
altered
by
this
change
,
viz.
from
dipping
to
sprinkling
,
for
seeing
the
whole
vertue
of
the
Sacrament
is
in
signification
perablutionem
,
it
no
more
matters
Quantum
quisque
abluatur
then
it
doth
in
the
Supper
Quantum
quisque
comedat
.
But
verily
I
am
not
able
to
discern
either
in
this
,
or
in
that
you
say
above
,
or
in
that
you
cite
out
of
Mr.
Cook
and
Mr.
Baxter
the
least
warrant
in
the
world
for
the
way
of
sprinkling
,
or
for
waving
the
old
wonted
way
of
dipping
,
with
all
the
wisdome
I
have
to
weigh
it
by
at
this
instant
:
as
for
what
you
take
notice
of
that
I
said
my self
above
,
viz.
that
there
is
difference
between
matters
circumstantial
,
and
substantial
,
so
that
we
need
not
be
so
strict
in
the
observation
of
the
one
,
I
will
not
eat
any
thing
I
then
uttered
,
but
me
thinks
you
might
as
well
,
had
you
not
been
partial
,
have
taken
notice
of
what
followed
,
as
of
that
,
which
had
you
done
,
you
would
have
seen
how
little
accrues
to
your
purpose
out
of
that
gran●
of
mine
,
for
I
told
you
there
and
now
tell
you
again
,
sith
I
see
you
so
quick
to
catch
at
things
by
the
halves
,
and
slow
to
mind
what
in
them
makes
against
you
,
that
howbeit
it
is
not
so
material
which
way
you
baptize
,
so
you
baptize
,
yet
if
you
Rantize
onely
,
you
vary
not
onely
in
a
circum●tance
,
but
in
the
very
substance
of
the
Ordinance
,
doing
quite
another
matter
then
that
you
should
do
,
and
not
the
matter
,
i.
e.
Baptism
,
in
another
manner
onely
;
for
we
will
bear
with
that
,
as
a
thing
neither
here
nor
there
,
whether
you
baptize
,
i.
e.
wash
a
person
by
overwhelming
or
burying
him
in
water
in
this
gesture
,
or
that
,
this
form
,
or
that
,
with
his
face
up
or
down
,
yea
be
it
by
infusion
of
water
on
him
,
or
immersion
,
or
putting
him
under
it
,
which
of
the
two
is
most
proper
,
and
easy
,
we
weigh
it
not
,
so
you
see
to
it
that
you
bury
,
and
overwhelm
him
:
for
all
this
while
you
retain
both
the
true
outward
sign
,
which
is
baptism
,
or
burial
under
water
in
baptism
,
in
its
nature
,
and
essentiall
form
,
in
its
true
Analogy
and
proportion
to
the
spiritual
things
signified
,
which
are
primarily
the
death
,
burial
and
resurrection
of
Christ
,
and
secondly
our
being
washed
from
sin
by
his
blood
;
but
if
once
you
fall
from
baptizing
to
rantizing
,
from
submersion
to
aspersion
,
from
dipping
to
dripping
,
from
a
totall
covering
to
almost
a
totall
keeping
him
from
the
water
,
you
vary
from
the
very
thing
that
is
required
,
not
from
one
manner
of
baptizing
to
another
,
but
from
baptizing
to
another
matter
:
There
fore
Si●s
when
you
talk
of
our
being
hot
for
a
ceremony
,
if
by
the
word
Ceremony
you
mean
some
petty
,
trivial
,
immaterial
meer
circumstance
in
baptism
,
which
may
indifferenter
aut
adesse
aut
abesse
sine
baptismi
interitu
,
be
or
not
be
,
and
yet
baptism
be
baptism
still
,
as
dipping
backwards
or
forwards
in
ponds
or
Rivers
,
you
are
much
deceived
in
us
,
we
regard
not
such
ceremonies
;
But
a
ceremony
is
a
thing
,
which
though
it
stand
but
for
a
time
,
yet
stands
by
positive
command
for
that
time
,
wherin
it
is
to
stand
,
by
no
lesse
then
divine
institution
,
nor
know
I
any
man
,
Church
or
Angell
that
can
institute
a
Ceremony
to
be
observed
and
imposed
;
and
if
by
a
Ceremony
you
mean
thus
,
not
the
meer
manner
of
baptizing
,
but
the
matter
,
even
baptism
it self
,
which
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
altogether
with
the
ordinances
of
the
Gospel
or
new
Covenant
very
properly
be
stiled
Ceremonies
,
as
well
as
all
the
Ordinances
of
Divine
service
under
the
Law
,
forasmuch
as
these
last
but
for
their
time
,
viz.
till
the
second
appearing
of
Christ
,
as
those
of
the
old
covenant
Heb.
9.1
.
lasted
only
till
his
first
appearing
,
then
I
confesse
we
are
somewhat
stiff
for
the
ceremony
,
nor
can
you
blame
us
if
you
consider
what
we
do
,
for
in
so
doing
we
contend
for
no
lesse
then
substance
,
as
far
as
you
can
call
any
ordinance
of
Christ
so
that
hath
a
tendency
,
as
a
sign
or
otherwise
,
unto
something
yet
more
substantial
;
the
rite
of
Circumcision
,
the
Passeover
,
and
all
the
other
Sacrifices
of
the
Law
,
though
shadowes
in
comparison
of
what
they
pointed
at
,
yet
were
ordinances
so
substantial
,
as
instituted
of
God
,
and
so
strictly
to
be
observed
,
that
who
so
should
have
taken
upon
him
to
alter
,
and
shape
them
more
to
the
model
of
his
own
mind
,
would
have
heard
as
ill
from
God
for
it
as
,
without
his
leave
,
for
omitting
them
altogether
,
&
how
ill
that
is
he
cannot
be
ignorant
,
that
hears
how
sharply
he
speaks
to
them
,
that
were
too
short
but
in
tiths
and
offerings
when
in
force
,
saying
that
a
curse
had
therfore
devoured
their
blessings
Mal.
2.
and
also
that
neglected
circumcision
,
saying
every
soul
that
is
not
circumcis'd
,
meaning
of
whom
circumcision
is
required
(
but
it
was
not
of
females
then
any
more
then
baptism
is
of
infants
now
)
shall
be
cut
off
from
among
his
people
,
and
I
appeal
to
your
own
consciencies
if
any
should
have
said
,
circumcision
is
a
painful
,
a
tedious
,
and
dangerous
piece
of
service
,
and
dispensation
to
little
infants
(
and
so
it
was
indeed
much
more
then
dipping
in
cold
water
)
and
thereupon
in
charity
circumcision
being
nothing
,
and
uncircumcision
nothing
,
but
a
new
creature
,
we
will
only
pare
there
nailes
,
and
make
that
serve
instead
of
the
other
,
would
the
Lord
have
took
it
better
at
their
hands
?
would
either
God
or
good
men
have
held
them
guiltlesse
,
yet
whether
they
had
circumcised
thus
or
thus
viz.
with
a
knife
,
a
sharp
stone
,
or
a
pair
of
shears
,
I
suppose
that
circumcision
had
been
dispenst
with
,
and
even
thus
may
we
say
of
baptism
as
nothing
as
it
is
,
it
being
an
ordinance
of
Gods
institution
,
both
they
that
omit
it
to
whom
it
is
commanded
,
and
they
that
in
charity
take
upon
them
to
alter
it
,
so
as
to
make
Rantism
serve
instead
of
it
,
preaching
or
practising
no
baptism
at
all
,
or
another
thing
that
is
no
baptism
under
the
name
of
it
,
were
it
the
Apostles
themselves
,
or
an
angel
from
heaven
,
that
should
thus
alter
the
Gospell
,
shall
equally
be
accepted
,
or
rather
equally
accursed
before
God
Gal.
1.
can
you
blame
us
therefore
if
we
contend
for
the
right
baptism
?
for
it
is
not
another
manner
of
the
thing
then
you
use
,
but
the
very
thing
it self
we
plead
against
you
,
who
cannot
be
said
to
alter
the
right
way
of
baptizing
,
but
the
rite
of
baptism
it self
;
it
is
not
a
bare
circumstance
in
the
ceremony
we
differ
in
,
but
we
differ
in
the
substance
i.
e.
in
the
ceremony
,
or
rite
it self
,
which
you
have
changed
,
having
no
parts
at
all
of
the
rite
in
your
wrong
practise
,
which
your
own
party
divide
the
rite
of
baptism
into
.
Ritus
in
baptismo
est
triplex
saies
Tilenus
the
rite
or
ceremony
in
baptism
is
threefold
,
immersion
,
or
plunging
into
the
water
,
continuance
for
a
time
under
the
water
,
resurrection
out
of
the
water
,
in
resemblance
of
Christs
death
,
burial
and
resurrection
and
ours
in
him
.
Which
of
all
these
three
are
to
be
found
in
your
aspersion
?
unlesse
you
will
all
own
Featleys
fetch
for
good
resemblance
viz.
the
dipping
,
burial
,
and
resurrection
of
the
ministers
hand
,
when
he
sprinkles
the
infants
face
:
sith
therefore
you
have
broken
the
law
of
Christ
the
Son
,
that
Law-giver
and
Prophet
,
whose
voice
we
are
to
hear
in
all
that
he
saith
,
and
changed
the
ordinances
so
far
as
to
turn
his
baptism
into
rantism
,
you
will
as
they
that
despised
the
Law
of
Moses
the
servant
,
be
cut
off
from
his
people
Acts
3.
Heb.
2.
Heb.
10.
sith
you
make
void
his
plain
word
under
pittiful
pretences
viz.
the
coldnesse
,
the
tediousnesse
,
the
danger
of
dipping
in
these
climates
,
as
if
the
reason
for
dipping
were
proper
onely
to
Hot
Countries
,
no
marvel
if
such
as
see
from
under
the
vail
of
priestly
pretence
,
that
hath
darkned
the
whole
earth
,
are
hot
to
have
a
recovery
to
the
truth
,
specially
since
it
is
a
truth
not
unknown
to
us
,
nor
yet
so
trivial
tru●h
as
these
that
inck
is
made
of
gum
,
and
paper
made
of
rags
,
nor
yet
such
a
Scripture
truth
as
is
not
material
to
be
known
,
as
that
about
Pauls
cloak
and
parchments
,
and
that
Abiam
was
the
Son
of
Sacar
as
Mr.
Baxter
bables
p.
218.219
.
(
a
sign
that
paper
is
made
of
rags
by
his
wasting
it
in
such
toies
)
for
these
we
are
not
so
strictly
held
to
reveal
,
but
a
truth
of
such
worth
,
that
it
is
to
be
preferred
before
that
truthles
peace
he
pleads
for
,
the
disturbance
of
which
he
calls
hell
p.
2●0
.
saying
,
We
are
little
beholding
to
those
men
that
would
have
turned
the
Church
into
hell
i.
e.
privation
of
peace
,
rather
then
silence
their
supposed
truthes
.
To
whom
I
say
,
If
that
be
hell
which
priests
so
call
,
Then
truths
true
friends
are
hell-hounds
all
.
But
a
word
to
Mr.
Baxter
out
of
Mr.
Baxter
p.
218.
in
vindication
of
our
loathnesse
to
betray
this
truth
by
our
silence
viz.
The
Law
commandeth
us
to
do
our
duty
,
to
preserve
truth
from
being
lost
,
so
that
if
truth
be
lost
,
while
I
do
my
duty
,
t
is
no
sinne
of
mine
,
if
it
be
not
lost
while
I
neglect
my
duty
,
it
is
yet
my
sin
,
God
disposeth
of
events
,
not
we
,
therfore
what
consequences
may
be
occasioned
,
sith
they
are
not
caused
by
preaching
the
Gospel
,
I
may
not
,
for
fear
of
them
,
nor
shall
shun
to
declare
the
whole
counsel
of
God
.
I
know
necessity
and
charity
do
dispense
with
circumstances
in
ceremonies
,
and
with
ceremonies
or
ordinances
themselves
of
Gods
own
institution
sometimes
,
But
first
,
it
is
with
the
omission
onely
,
but
not
with
the
alteration
of
them
into
other
,
if
a
man
converted
on
his
death
bed
,
or
on
the
ladder
,
when
ready
to
be
executed
,
as
the
thief
was
upon
the
crosse
,
be
willing
to
be
baptized
,
if
it
may
be
,
but
cannot
,
in
charity
he
may
,
and
of
necessity
he
must
be
dispenst
with
dying
unbaptized
in
such
a
case
,
but
no
man
may
dispense
another
thing
to
him
i.
e.
Rantism
in
its
room
and
stead
,
no
more
then
he
may
give
other
things
then
bread
and
wine
in
the
supper
,
to
a
stomach
too
weak
to
bear
either
of
those
,
for
that
is
to
take
upon
him
to
make
another
institution
,
and
Gods
leave
man
never
had
so
to
do
.
Secondly
it
must
be
by
leave
from
the
Lord
implicit
,
or
expresse
,
upon
which
onely
we
can
ground
the
lawfulnesse
of
omission
,
and
necessity
,
and
charity
,
but
not
charity
mistaken
,
are
leave
enough
no
doubt
to
let
a
lone
,
though
in
no
wise
to
alter
what
ever
he
ordaines
,
as
when
it
neither
can
be
at
all
,
nor
can
be
done
conveniently
,
nor
possibly
without
killing
men
indeed
;
whereupon
we
find
no
fault
found
with
Israel
in
the
wildernesse
for
forbearing
to
circumcise
40
years
together
,
it
is
like
least
it
should
hinder
them
in
their
warfare
,
but
sure
I
am
they
should
have
heard
of
it
from
the
Lord
if
to
forgo
the
sorenesse
of
that
circumcision
they
had
circumcised
i.
e.
cut
off
onely
the
hair
of
their
heads
.
Let
the
Ranter
therefore
shew
us
Gods
word
for
his
omission
;
and
the
Rantizer
for
his
mutation
of
Baptism
,
and
we
will
fall
in
with
either
,
as
we
see
it
evidenced
therein
.
Rantist
.
If
you
do
but
mind
the
Testimonies
I
cited
out
of
Mr.
Cook
and
Mr.
Baxter
,
and
what
you
hinted
your self
as
written
to
you
in
private
,
you
cannot
chuse
but
see
word
enough
for
our
use
of
sprinkling
,
though
dipping
were
used
never
so
in
the
primitive
times
,
for
they
tell
you
(
but
me
thinks
you
do
not
much
mind
it
)
that
the
Scripture
requires
not
totall
washing
,
that
Christ
appoints
not
the
measure
of
water
nor
manner
of
washing
,
more
then
the
measure
of
bread
and
wine
in
the
Supper
,
he
hath
left
it
ad
libitum
,
and
as
they
say
very
well
,
the
whole
vertue
of
the
Sacrament
lying
in
signification
per
ablutionem
,
it
matters
no
more
Quantum
quisque
abluatur
,
then
quantum
quisque
comedat
,
and
as
it
is
folly
to
think
that
men
must
eat
in
the
Supper
as
long
as
head
and
stomach
will
hold
,
because
it
signifyes
the
souls
refreshment
,
so
that
in
ba●tism
we
must
be
washed
all
over
,
because
it
best
signifies
our
burial
with
Christ
:
a
little
signifies
as
well
as
much
,
a
clod
of
earth
,
a
pepper
corn
,
a
little
skin
cut
off
in
circumcision
,
so
by
a
little
bread
and
wine
eat
and
drank
,
and
by
a
little
water
sprinkled
may
the
refreshment
of
the
soul
be
represented
.
Baptist.
That
which
best
signifyes
is
best
to
be
done
,
and
forasmuch
as
t●at
best
signifies
,
that
both
signifies
and
resembles
the
quantity
of
the
Element
,
that
manner
of
action
which
best
resembles
is
best
and
fittest
to
be
used
undoubtedly
in
baptism
,
in
which
Christ
hath
undoubtedly
appointed
what
is
best
,
whereupon
if
Mr.
Baxter
grant
(
or
if
he
do
not
he
cannot
deny
)
that
overwhelming
best
resembles
,
and
consequently
best
signifyes
our
burial
with
Christ
,
he
never
will
give
good
reason
whilest
he
breathes
upon
this
earth
,
why
washing
all
over
(
as
he
calls
it
)
should
not
be
used
;
as
for
that
reason
that
is
given
against
it
here
by
himself
at
second
hand
,
and
by
Mr.
Cook
at
first
,
of
whom
he
borrowes
well
nigh
every
bit
of
what
he
saies
against
a
totall
dipping
,
save
only
his
fearful
,
fairfowl
flourishes
upon
it
,
viz.
-
First
that
the
measure
of
water
,
and
manner
of
washing
the
whole
body
is
not
appointed
,
-
Secondly
,
That
then
in
the
Supper
there
must
be
a
eating
to
the
full
,
-
Thirdly
,
That
a
little
may
serve
as
well
as
much
,
there
s
little
weight
as
far
as
I
see
in
any
part
of
it
.
The
first
hath
so
little
reason
,
that
it
hath
no
truth
in
it
for
Christ
hath
appointed
vertually
in
some
measure
the
measure
of
water
in
that
his
very
appointment
of
the
manner
of
washing
in
the
way
of
a
totall
overwhelming
,
as
appears
before
in
the
●ignification
of
the
word
Baptize
,
which
signifies
a
dipping
or
overwhelming
of
that
subject
,
that
is
particularly
denominated
to
be
washed
by
it
;
whether
it
be
the
whole
man
,
or
but
a
part
of
him
;
if
the
tip
of
the
finger
only
be
said
truly
to
be
baptized
,
then
that
tip
must
be
totally
washed
;
if
the
hands
be
denominated
,
without
a
figure
to
be
baptized
,
then
the
hands
at
least
are
totally
washed
;
if
the
man
be
the
subject
properly
predicated
to
be
baptized
,
then
that
man
also
must
be
totally
washed
;
but
in
Scripture
the
man
is
required
,
and
appointed
to
be
baptized
;
to
the
performance
of
which
such
a
measure
of
water
is
consequently
appointed
,
as
may
be
at
least
sufficient
for
that
end
,
and
required
it
is
that
it
be
neither
so
little
that
it
cannot
totally
wash
him
,
nor
yet
so
much
as
must
necessarily
drowne
him
,
as
an
ocean
would
,
but
a
proportion
suitable
to
that
purpose
.
To
the
second
I
might
answer
,
that
there
is
not
altogether
the
same
reason
,
for
such
a
totall
filling
,
and
swilling
in
the
Supper
,
as
there
is
for
a
totall
swilling
in
baptism
;
sith
the
main
and
radical
matter
,
that
is
to
be
resembled
in
baptism
is
Christs
death
,
burial
and
resurrection
,
but
the
radical
thing
,
that
is
resembled
in
that
action
of
our
eating
and
drinking
in
the
Supper
,
is
our
faith
,
whereby
we
feed
upon
Christ
,
and
accept
him
each
to
our selves
as
our
Redeemer
,
without
which
that
he
is
a
Redeemer
will
do
us
no
good
,
for
faith
▪
is
the
appropriating
of
of
Christ
the
bread
of
life
,
each
to
our selves
,
who
is
set
before
us
in
common
in
the
whole
loaf
,
and
as
it
will
do
a
man
no
good
to
have
bread
and
wine
before
him
,
which
are
elements
most
refreshing
,
unless
he
take
them
,
and
eat
and
drink
,
so
neither
us
to
see
a
Saviour
set
before
us
,
unlesse
we
take
of
his
salvation
to
our selves
.
This
is
that
which
is
most
immediately
signifyed
,
and
particularly
represented
in
the
Supper
,
which
businesse
of
bare
taking
Christ
Jesus
to
our selves
by
faith
,
is
represented
truly
in
taking
never
so
little
,
but
a
burial
and
resurrection
not
in
never
so
little
water
;
a
few
crumbs
of
bread
and
sips
of
wine
taken
do
rep●esent
a
taking
of
Christ
in
the
Supper
,
but
not
so
a
few
drops
of
water
tiffled
upon
the
face
Christs
death
,
buriall
and
resurrection
:
and
fith
you
say
the
refreshment
of
the
soul
by
the
fullnesse
is
represented
in
our
eating
and
drinking
in
the
Supper
,
and
yet
that
eating
and
drinking
a
little
bread
and
wine
not
to
fulness
is
enough
in
the
supper
to
represent
that
,
and
so
why
not
a
little
water
,
not
deep
enough
to
dip
and
bury
in
,
applyed
to
us
in
baptism
,
the
burial
and
resurrection
of
Christ
?
I
might
answer
that
the
refreshment
of
the
soul
by
Christ
is
represented
rather
in
the
elements
,
then
in
the
action
of
either
,
eating
or
drinking
in
the
supper
,
by
the
bread
which
is
a
strengthner
of
mans
heart
,
and
wine
which
is
for
them
of
a
sorrowful
heart
,
and
therefore
there
might
not
be
altogether
the
need
of
representing
our
refreshing
by
eating
and
drinking
much
,
at
least
so
much
as
Mr.
Cook
and
Mr.
Ba.
talkes
of
,
viz.
to
the
filling
and
glutting
of
our selves
to
the
top
as
long
as
head
and
stomack
will
hold
,
that
action
would
yield
but
a
small
resemblance
of
a
refreshment
,
and
were
enough
to
make
a
sound
man
sick
,
but
there
is
a
reason
in
all
things
,
and
a
difference
as
we
say
between
staring
,
and
stark
mad
:
thus
I
say
I
might
answer
,
and
cut
off
your
arguing
for
analogy
,
and
a
small
portion
of
the
element
in
baptism
,
as
well
as
in
the
supper
,
between
which
there
is
not
fully
the
same
reason
.
But
verily
I
am
of
your
mind
that
a
refreshment
of
the
soul
by
the
fulnesse
of
Christ
is
very
fit
to
be
resembled
and
represented
by
the
quantity
of
the
elements
,
as
well
as
by
the
elements
in
the
supper
also
;
and
yet
am
I
not
of
your
mind
that
so
little
,
as
you
ordinarily
use
,
is
so
very
fit
as
you
dream
it
is
to
represent
it
,
but
of
the
mind
rather
that
as
you
are
in
your
baptism
viz.
not
out
of
your
element
,
as
you
should
be
if
you
were
baptized
in
truth
by
submersion
,
or
putting
clear
under
water
,
but
out
in
your
element
rather
i.
e.
in
the
measure
of
your
water
,
which
is
not
adaequate
to
the
true
manner
of
washing
,
so
you
are
also
in
the
supper
too
poor
in
your
provision
of
elements
,
for
that
which
is
the
true
and
full
purport
of
that
sacred
service
;
you
have
got
together
many
littles
to
prove
that
so
little
element
as
you
use
both
in
baptism
and
supper
may
do
as
well
,
if
not
better
,
then
more
,
all
which
are
very
little
to
the
purpose
,
a
little
may
signifie
as
well
as
much
saies
Mr.
Baxter
,
a
clod
of
earth
,
a
pepper
corn
:
but
what
then
?
we
are
to
signifie
with
resemblance
,
or
else
a
sacrament
is
no
sacrament
,
saith
Austin
,
but
saies
Mr.
Cook
a
little
may
resemble
the
washing
,
and
the
refreshing
of
the
soul
may
well
be
resembled
by
a
sprinkling
of
a
little
water
,
eating
and
drinking
a
little
bread
and
wine
,
in
circumcision
a
little
skinne
was
cut
off
;
what
then
?
First
it
was
as
much
as
God
required
to
be
cut
off
.
Secondly
it
was
so
much
as
made
it
circumcision
.
Thirdly
,
as
much
as
truly
and
clearly
resembled
the
circumcision
of
the
heart
,
which
is
signified
,
but
such
is
not
(
for
all
Mr.
Cooks
conceit
)
that
little
water
you
sprinkle
,
nor
yet
that
little
becad
and
wine
you
distribute
,
it
is
neither
so
much
as
represents
clearly
the
things
signified
,
which
are
not
onely
the
clearing
of
the
soul
by
Christs
dainties
in
the
supper
,
which
should
be
resembled
by
eating
and
drinking
it
,
but
some
more
chearing
and
refreshing
of
the
body
,
then
that
which
is
commonly
in
your
communions
;
But
alas
the
burial
and
resurrection
of
Christ
,
in
baptism
should
be
resembled
by
submersion
,
and
emersion
;
and
therefore
to
answer
Mr.
Cook
in
the
words
of
Mr.
Cook
,
the
outward
elements
of
water
bread
and
wine
are
for
spirritual
use
,
and
to
signifie
spiritual
things
,
so
that
if
there
be
the
truth
of
things
[
but
what
I
wonder
if
there
be
not
(
as
I
am
sure
in
Rantism
there
is
not
)
the
truth
of
baptism
]
the
quantity
is
not
to
be
respected
further
then
is
sufficient
for
its
end
,
namely
to
represent
the
spiritual
grace
[
so
far
then
it
seemes
it
must
be
,
and
that
is
enough
to
confute
Mr.
Cooks
Rantism
,
for
it
represents
not
the
spiritual
grace
]
and
that
it
be
neither
so
little
as
not
clearly
to
represent
it
)
[
yet
so
little
is
the
quantity
that
you
use
,
not
of
water
onely
in
the
one
,
but
of
bread
and
wine
also
in
the
other
ordinarily
]
nor
so
much
as
to
take
off
the
heart
from
the
spiritual
to
the
corporal
thing
]
content
with
all
in
my
heart
that
it
be
not
too
much
on
this
hand
,
provided
that
it
be
not
too
litle
one
the
other
,
so
but
that
it
may
reach
to
resemble
the
things
signified
,
for
the
whole
vertue
of
baptism
lying
in
signification
per
ablutionem
i.
e.
per
submersionem
,
per
sepelitionem
in
aquâ
,
and
the
vertue
of
the
supper
much
what
in
signification
per
recreationem
,
per
representationem
plenitudinis
:
non
multum
interest
,
quantum
quisque
abluatur
,
modo
obruatur
,
submergatur
,
sepeliatur
,
nec
quantum
quisque
comedat
,
modo
comedendo
repleatur
.
]
To
conclude
Sirs
you
are
too
short
in
that
point
of
the
outward
element
in
the
supper
as
well
as
bapti●m
,
in
the
Church
of
Corinth
there
was
so
much
bread
and
wine
that
if
some
hungred
,
others
were
drunken
,
as
neither
of
these
should
have
been
,
so
the
latter
could
not
have
been
,
but
that
the
use
then
was
to
have
more
abundance
of
the
elements
,
then
you
have
in
your
parish
passeovers
,
wherein
the
people
are
past
over
with
so
poor
a
pittance
,
that
all
may
in
likelihood
be
hungry
enough
,
but
none
at
all
very
easily
drunken
,
such
niggardly
snips
and
sups
;
not
at
Rome
onely
,
where
the
Priests
expounding
Christ
as
speaking
to
themselves
,
when
of
the
wine
,
saying
drink
ye
all
this
,
and
not
to
the
people
,
saying
drink
ye
all
of
this
,
do
impropriate
the
liquor
wholly
to
themselves
,
but
in
England
also
do
the
priests
supp
,
I
should
say
dine
(
for
it
is
done
at
noon
dayes
with
them
)
their
poor
patient
dependant
people
at
the
Lords
table
.
There
s
one
thing
among
Mr.
Baxters
bedrow
which
I
had
almost
quite
past
over
without
any
answer
,
which
if
I
had
you
would
have
said
it
is
like
I
willingly
forgat
it
;
Christ
told
Peter
saith
he
that
the
washing
of
his
feet
was
enough
to
clense
all
;
Mr.
Blake
gives
us
a
touch
here
too
through
the
persons
of
a
popish
party
p.
10.
of
Peters
mind
saith
he
not
to
be
washed
in
one
part
onely
,
which
say
some
from
the
same
place
also
viz.
Iohn
13.9.10
.
is
as
sufficient
as
the
washof
the
whole
.
As
if
that
Scripture
even
therefore
because
it
speaks
of
washing
,
doth
speak
of
this
ordinance
of
baptism
:
either
it
doth
Sirs
in
your
opinion
or
it
doth
not
,
if
not
,
to
what
purpose
do
you
quibble
upon
it
here
?
if
you
say
it
doth
,
I
much
marvel
why
you
think
so
,
but
more
if
in
earnest
you
argue
from
it
that
a
man
need
be
baptized
but
in
part
onely
,
sith
you
all
confesse
practically
that
the
face
and
head
,
but
not
the
feet
are
the
subject
of
baptism
▪
yea
verily
you
had
as
good
have
said
Pilate
took
water
and
washed
his
hands
before
the
multitude
,
therefore
the
ordinance
of
baptism
is
no
total
dipping
,
for
the
story
of
Christs
washing
Peters
feet
speaks
no
more
of
the
ordinance
of
baptism
,
then
the
other
does
;
yea
it
is
most
evident
that
the
washing
of
the
disciples
feet
was
clear
to
another
end
and
use
viz.
not
to
baptize
them
,
much
lesse
to
shew
how
they
should
baptize
others
,
but
meerly
to
teach
them
humility
one
toward
another
,
and
to
condescend
to
the
lowest
offices
that
could
be
for
loves
sake
to
each
other
;
this
Christ
expressed
himself
to
be
the
direct
meaning
of
what
he
did
,
v.
12.13.14.15
.
&c.
after
he
had
washed
their
feet
he
saies
to
them
:
know
you
what
I
have
done
to
you
?
you
call
me
Lord
and
master
,
you
say
well
,
so
I
am
;
if
I
your
Lord
and
Master
have
washed
your
feet
,
you
also
ought
to
wash
one
anothers
feet
,
for
I
have
given
you
an
example
that
ye
should
do
as
I
have
done
unto
you
,
this
was
Christs
end
therefore
to
learn
them
humility
,
which
was
done
as
well
in
washing
their
feet
onely
,
as
all
the
body
,
yea
the
feet
only
indeed
,
because
the
feet
are
the
viler
parts
of
the
body
,
for
us
to
stoop
to
wash
,
whereby
to
expresse
our
humility
each
to
other
,
in
which
respect
and
no
other
it
is
that
when
Peter
yet
ignorant
●o
what
Christ
was
about
to
do
,
cryed
out
Lord
my
hands
also
and
my
head
,
Christ
replies
,
that
he
that
is
washed
,
i.
e.
not
in
Baptism
,
but
in
this
washing
he
was
then
about
need
not
more
i.
e.
ad
rem
substratam
then
to
wash
his
feet
,
but
is
clean
every
whit
,
i.
e.
as
much
as
he
need
be
to
this
intent
,
for
which
I
now
am
washing
you
:
besides
that
the
washing
of
the
feet
only
is
not
a
sufficient
washing
to
denominate
a
man
baptized
according
to
Christs
ordinance
,
is
evident
by
the
Eunuch
,
that
went
into
the
water
,
and
so
was
washed
in
his
feet
,
and
yet
not
baptized
for
all
that
according
to
Christs
will
,
till
Philip
had
baptiz'd
or
dipt
him
there
:
it
is
a
sign
you
are
put
hard
to
your
shifts
,
when
you
use
such
impertinencies
to
help
you
as
these
.
Rantist
.
Impertinency
?
I
think
all
is
impertenency
with
you
still
,
though
never
so
solid
,
that
is
brought
in
disproof
of
your
idol
dipping
:
but
what
say
you
I
trow
to
those
two
last
unanswerable
Arguments
of
Mr.
Cook
against
totall
dipping
viz.
that
it
is
against
both
the
sixth
and
seventh
Argument
,
both
which
Arguments
Mr.
Baxter
also
takes
after
him
,
and
●angs
you
about
with
them
a
little
better
then
Mr.
Cook
did
,
and
laces
your
sides
so
handsomely
therewith
,
that
I
believe
you
selves
will
be
all
sick
of
Mr.
Baxter
,
and
your
cause
scarce
be
whole
of
those
two
Gashes
he
hath
thereby
given
it
,
salve
it
over
as
long
as
you
will
,
for
he
proves
it
plain
that
your
plunging
practise
is
no
better
then
flat
Murther
,
and
Adultery
.
Baptist.
I
say
these
are
knocking
Arguments
indeed
,
if
they
be
but
as
solid
as
they
shew
for
,
but
for
all
that
let
us
see
a
little
for
our
money
before
we
part
with
it
,
and
hear
what
their
Arguments
are
in
words
at
length
,
and
not
in
figures
,
if
it
chance
to
prove
as
you
say
they
say
,
and
as
they
say
indeed
in
this
particular
,
viz.
that
it
is
Murther
and
Adultery
to
dip
as
we
do
,
I
assure
you
in
the
word
of
a
Minister
and
a
Christian
,
that
hopes
to
be
saved
in
the
way
of
innocency
,
as
well
as
your selves
,
that
dipping
,
as
it
is
no
idol
of
mine
,
for
I
adore
it
no
otherwise
then
I
ought
to
do
every
ordinance
of
our
onely
King
,
Priest
and
Prophet
Christ
Jesus
,
for
his
sake
that
ordained
it
,
so
it
shall
never
be
adored
so
much
as
to
be
owned
more
by
me
,
but
be
abhorred
rather
with
deeper
detestation
,
then
I
dispense
it
with
affection
to
this
houre
;
but
I
believe
that
their
proof
will
fall
wondrous
short
of
so
high
a
charge
,
as
they
venture
to
charge
us
with
,
be
pleased
therefore
since
you
mention
it
in
gross
,
to
repeat
their
Arguments
more
at
large
,
which
I
dare
say
your
memory
is
more
tenacious
of
then
of
any
other
,
and
I
shall
examine
them
as
exactly
as
you
you
shall
desire
me
.
Rantist
.
First
then
let
it
be
well
considered
what
they
say
to
the
first
thing
.
This
dousing
over
head
and
ears
and
under
water
saith
Mr.
Cook
,
that
you
plead
for
,
as
essential
to
baptism
,
seems
directly
against
the
sixth
Commandment
and
exposeth
the
person
baptized
to
the
danger
of
death
.
For
first
suppose
the
party
be
fit
for
baptism
(
as
you
account
)
in
the
sharp
winter
as
now
believing
,
professing
&c.
he
must
immediately
be
taken
to
the
River
as
your
tenet
seemes
to
hold
,
and
there
plunged
in
over
head
and
ears
,
though
he
come
forth
covered
with
y●e
.
But
if
he
scape
perishing
with
cold
,
how
can
he
scape
being
choaked
and
stiffled
with
the
water
,
if
he
must
be
plunged
over
head
to
signify
his
death
to
sin
?
Secondly
be
kept
under
water
to
signifie
his
burial
?
And
Thirdly
be
taken
up
again
as
A.
R.
and
you
seem
to
reason
?
But
whatever
be
the
danger
of
freezing
or
suffocation
it
seems
,
this
you
hold
the
only
baptism
and
therefore
must
not
be
swerved
from
p.
21.
Thus
he
,
but
more
largely
and
plainly
Mr.
Baxter
p.
134.
That
which
is
a
plain
breach
of
the
sixth
Commandement
,
Thou
shalt
not
kill
,
is
no
Ordinance
of
God
,
but
a
most
haynous
sin
,
but
the
ordinary
practise
of
baptizing
by
dipping
over
head
in
cold
water
as
necessary
,
is
a
plain
breach
of
the
sixt
Commandment
therefore
.
And
Mr.
Craddock
in
his
book
of
Gospel
liberty
shewes
the
Magistrate
ought
to
restrain
it
,
to
save
the
lives
of
his
Subjects
&c.
that
it
is
flat
Murder
and
no
better
,
being
ordinarily
and
generally
practised
,
is
undenyable
to
any
understanding
man
,
for
that
which
directly
tendeth
to
overthrow
mens
lives
,
being
willfully
done
is
plain
Murder
,
but
the
ordinary
or
general
dipping
of
people
over
head
in
cold
water
doth
tend
directly
to
the
overthrow
of
their
health
,
and
lives
,
and
therefore
it
is
murder
:
here
several
answers
are
made
saith
Mr
Baxter
some
vain
,
some
vile
.
First
Mr.
T.
saith
that
many
are
appointed
the
use
of
bathing
as
a
remedy
against
diseases
.
To
which
I
reply
saith
he
,
1.
though
he
be
no
Physitian
,
yet
his
own
reason
should
tell
him
t
is
no
universal
remedy
.
2.
Few
diseases
have
cold
baths
appointed
them
,
I
have
cause
,
saith
he
,
to
know
a
little
more
then
every
one
in
this
,
and
I
dare
say
that
in
Cities
like
London
,
and
amongst
Gentlewomen
,
that
have
been
tenderly
brought
up
,
and
Antient
people
,
and
weak
people
,
and
shop
keepers
,
especially
women
that
take
but
little
of
the
cold
air
,
the
dipping
them
in
the
cold
weather
in
cold
water
in
the
course
of
nature
would
kill
hundreds
and
thousands
of
them
either
suddenly
or
by
casting
them
into
some
Chronicle
disease
;
&
I
know
not
what
trick
a
covetous
Land
lord
can
find
out
to
get
his
tenants
●●
dy
apace
,
that
he
may
have
new
fines
and
heriots
,
likelier
then
to
encourage
such
Preachers
,
that
he
may
get
them
all
to
turn
Anabaptists
;
I
wish
that
this
devise
saith
be
not
it
that
countenanceth
these
men
;
and
covetous
Phisitians
me
thinks
,
saith
he
,
should
not
be
much
against
them
;
Catarrhes
and
obstructions
,
which
are
the
two
great
fountains
of
most
mortall
diseases
in
mans
body
,
could
scarce
have
a
more
notable
means
to
produce
them
where
they
are
not
,
or
to
increase
them
where
they
are
,
Apoplexies
,
Lethargies
,
Palsies
and
all
comatous
diseases
would
be
promoted
by
it
,
so
would
Cephalalgies
,
Hemicranies
,
Ph●hise●
,
debility
of
the
stomach
,
Crudities
,
and
almost
all
Feavers
,
Dissenteries
,
Diarraeas
,
Colicks
,
Illiack
passions
,
Convulsions
,
Spasmes
,
Tremors
,
&c.
all
Hepatick
,
Splenetick
,
Pulmoniack
persons
and
Hipocrandriacks
would
soon
have
enough
of
it
,
in
a
word
,
saith
he
,
it
is
good
for
nothing
but
to
dispatch
men
out
of
the
world
,
that
are
burthensome
,
and
to
ranken
Church
yards
.
But
Mr.
T.
will
salve
all
this
,
for
he
saith
that
there
is
no
necessity
that
it
be
in
cold
water
.
To
which
I
reply
,
saith
he
,
1.
But
then
he
forsaketh
the
generality
of
his
partners
in
this
opinion
,
so
much
as
we
can
learn
,
who
usually
baptize
in
Rivers
and
ponds
.
2.
And
his
warm
bath
would
be
very
dangerous
also
.
3.
Where
should
this
bath
be
prepared
?
if
in
private
,
it
will
scarce
be
a
solemn
engaging
act
,
if
in
the
meeting
place
of
the
Church
,
then
1.
It
will
take
no
small
room
,
and
require
no
small
stir
to
have
a
bathiag
place
,
and
water
to
dipp
people
over
head
.
2.
And
if
they
do
not
run
home
quickly
before
they
are
well
ingaged
,
the
hot
bath
will
be
turned
to
a
cold
one
to
them
,
and
make
them
repent
this
badge
of
repentance
,
except
they
will
have
all
things
ready
and
be
●rought
to
bed
also
in
the
Church
before
the
people
.
3.
And
it
will
be
long
ere
Mr.
T.
can
clear
out
of
his
reading
Antiquity
what
Church
had
such
a
bathing
place
in
it
;
but
me
thinks
they
that
call
for
Scripture
for
infant
baptism
,
should
also
bring
Scripture
for
their
baptizing
in
warm
water
,
but
some
say
they
may
stay
till
the
heat
of
summer
,
when
the
water
will
be
warm
.
To
which
I
reply
,
saith
he
,
where
is
your
Scripture
for
that
?
I
have
proved
the
constant
rule
,
and
Example
of
Scripture
is
clean
contrary
,
and
requires
that
men
be
baptized
,
when
they
are
first
made
disciples
,
and
not
stay
till
summer
.
But
some
desperately
conclude
that
if
it
be
Gods
way
,
he
will
save
our
lives
,
how
probable
soever
the
danger
may
seem
.
I
answer
,
saith
he
,
that
this
is
to
begg
the
question
,
nay
I
have
shewed
,
and
am
shewing
that
it
is
not
Gods
way
;
God
hath
appointed
no
ordinances
contrary
to
his
great
morall
commands
.
2.
God
must
not
be
tempted
,
this
was
the
devils
trick
to
have
drawn
Christ
under
pretence
of
Scripture
,
and
trusting
God
to
have
cast
himself
into
danger
of
death
.
3.
So
you
might
have
said
to
the
disciples
,
that
if
it
were
Gods
command
to
keep
the
Sabbath
then
they
might
not
rub
the
ears
of
Corn
,
for
God
could
sustain
them
without
.
4.
If
it
were
a
duty
,
yet
when
it
is
inconsistent
with
a
greater
duty
it
is
at
that
time
a
sin
,
for
it
is
alwaies
a
sin
to
prefer
a
lesser
duty
before
a
greater
,
for
the
duty
of
self
preservation
is
a
morall
,
naturall
duty
,
and
baptizing
is
but
positive
&c.
God
hath
not
appointed
ordinances
in
his
Church
that
will
destroy
men
except
they
be
preserved
by
Miracles
,
for
then
it
were
a
tying
himself
to
a
constant
working
of
Miracles
&c.
So
that
I
conclude
saith
Mr.
Baxter
,
if
Murder
be
a
sin
then
dipping
over
head
in
cold
water
in
England
is
a
sin
,
and
if
those
that
would
make
it
mens
religion
to
murder
themselves
,
and
urge
it
on
their
consciences
as
their
duty
,
are
not
to
be
suffered
in
a
Common-Wealth
any
more
then
High
way
Murderers
,
then
judge
how
these
Anabaptists
,
that
teach
the
necessity
of
such
dipping
are
to
be
suffered
.
Thus
you
see
what
opinion
these
men
are
of
concerning
your
totall
dipping
,
and
upon
what
ground
;
yea
though
Mr.
Tombs
,
and
others
make
so
light
of
it
,
and
wash
it
over
as
well
as
they
can
,
yet
Mr.
Baxter
wipes
of
all
their
varnish
,
and
represents
it
on
its
proper
colour
to
the
world
,
in
its
own
ugly
hue
,
and
maintains
it
to
be
no
lesse
then
meer
Murder
,
and
you
may
prate
a
while
,
and
practise
to
if
you
please
,
having
your
quiet
advantages
so
to
do
in
this
distracted
juncture
of
time
,
but
I
hope
an
order
will
we
taken
with
you
in
time
according
to
your
deserts
,
is
the
right
Kirk
Government
were
once
settled
,
though
hitherto
you
have
the
hap
to
scape
Scot-free
.
Baptist.
If
one
were
disposed
to
give
no
other
answers
,
then
Mr.
Tombes
viz.
that
bathing
is
a
remedy
against
diseases
,
and
that
it
is
not
necessary
to
be
in
cold
water
,
as
vain
as
these
are
with
Mr.
Baxter
,
they
may
serve
to
salve
the
cause
sufficiently
from
any
sore
that
Accrues
to
it
from
that
much
more
vain
,
and
pedling
prit●le-prattle
in
which
Mr.
Baxter
reanswers
him
,
e.
g.
his
learned
conjectures
about
Coveteous
Land-lords
,
Physitians
,
and
his
wretched
wishes
that
they
,
in
hopes
to
have
men
dy
apace
,
do
not
divise
countenance
for
the
way
of
dipping
,
and
the
divine
verdit
he
vents
on
it
,
as
good
for
nothing
but
to
dispatch
men
out
of
the
world
,
that
are
burthensome
,
and
to
ranken
Church-yards
;
what
Rotten
Riff-Raff
is
all
this
?
if
one
should
answer
him
according
to
his
folly
,
saying
,
and
coveteous
Clergy
men
should
,
me
thinks
,
be
not
much
against
it
,
if
it
ranken
Church-yards
that
the
Parsons
horse
may
have
the
bigger
pasture
,
I
wish
they
have
not
a
trick
to
favor
it
,
&c.
were
it
not
as
wise
a
wish
as
the
other
?
but
I
spare
him
,
lest
I
be
like
him
,
though
if
he
be
not
answered
according
to
his
folly
,
I
fear
the
man
may
be
so
wise
in
his
own
conceit
as
to
suppose
his
folly
to
be
wisdome
.
Furtherwhat
great
store
of
small
stir
doth
the
man
make
about
a
warm
bath
,
wondering
much
where
it
should
be
prepared
in
private
or
in
the
Church
,
and
what
stir
it
would
require
?
[
as
if
it
were
more
difficult
to
build
a
bath
a
little
wider
,
and
a
great
deal
lower
then
a
font
,
then
t
is
to
build
a
steeple
house
]
and
what
room
it
would
take
?
[
as
if
the
Church
had
rather
retain
her
Rome
then
be
rob'd
of
her
room
,
in
removing
that
Romish
relique
of
infants
sprinkling
]
and
how
dangerous
this
hot
bath
may
prove
too
,
and
become
such
a
cooling
card
as
may
soon
make
men
repent
of
the
baptism
of
repentance
,
unlesse
they
run
home
quickly
,
or
be
brought
to
bed
before
the
people
[
as
if
it
were
more
impossible
to
bath
in
baptism
without
danger
,
difficulty
,
and
immodesty
,
then
it
is
to
bath
(
as
thousands
do
)
in
order
to
meer
health
and
pleasure
.
]
What
frivolous
quibling
is
all
this
?
what
is
the
man
made
of
brown
paper
,
and
fit
for
nothing
,
but
to
sit
by
the
fire
side
in
a
pair
of
slippers
,
that
his
body
may
be
baptized
,
neither
in
cold
water
nor
warm
,
but
it
must
needs
be
his
death
without
more
ado
?
I
speak
this
not
as
intending
to
answer
as
Mr.
Tombes
doth
,
but
to
note
Mr.
Baxters
fidlings
,
for
whether
bathing
in
cold
water
be
a
remedy
against
diseases
or
no
,
I
am
not
so
far
a
Physitian
as
to
know
;
Mr.
Tombes
saies
it
is
against
some
,
and
Mr.
Baxter
very
wisely
confutes
him
by
confessing
the
same
,
saying
onely
,
First
it
is
no
universal
remedy
.
Secondly
few
diseases
have
cold
bathes
appointed
them
,
it
should
seem
therefore
some
have
,
and
whether
there
be
necessity
to
baptize
in
cold
water
or
no
I
say
not
,
Mr.
Tombes
saies
no
,
and
indeed
I
see
not
how
degrees
of
cold
,
and
heat
in
the
element
can
well
vary
the
nature
of
the
ordinance
;
but
this
I
say
at
least
,
there
is
no
necessity
that
I
know
to
baptize
in
warm
;
for
my
part
I
am
one
,
who
,
as
grievous
as
Christs
commandement
is
to
Mr.
Baxter
,
do
winter
,
and
sommer
usually
baptize
in
rivers
and
ponds
,
nor
shall
I
go
about
to
scape
his
scrape
,
or
Mr.
Cooks
either
,
(
who
as
if
a
man
were
undone
presently
if
but
dipt
in
cold
water
and
weather
,
[
cryes
out
of
freezing
,
starving
,
choaking
,
stifling
,
death
,
murder
&c.
)
by
balking
one
bit
of
the
truth
in
this
point
,
or
disowning
the
way
of
dipping
in
cold
water
and
weather
,
for
which
dispensation
sith
t
is
,
as
I
have
proved
,
and
Mr.
Ba.
cannot
disprove
▪
the
ordinance
of
Christ
for
all
Nations
at
all
times
,
as
people
happen
to
be
converted
in
them
,
I
know
no
season
unseasonable
,
no
time
at
all
untimely
,
save
when
it
is
dispensed
to
one
in
time
of
infancy
,
nor
would
it
be
then
untimely
,
as
tedious
as
it
is
,
any
more
then
circumcision
,
that
was
a
farre
more
bloody
businesse
,
were
it
strictly
injoined
to
be
dispensed
to
infants
as
that
was
,
and
as
this
is
to
believers
at
riper
years
:
as
for
all
the
paines
Mr.
Baxter
bestows
against
it
,
Improving
Mr.
Cooks
argument
with
all
his
might
,
it
is
all
meer
babble
and
bawbling
,
he
tells
us
it
is
a
desperate
conclusion
,
and
a
vile
answer
to
say
that
if
it
be
Gods
way
hee
'l
save
our
lives
,
how
probable
soever
the
danger
may
seem
,
and
that
it
is
to
begge
the
question
.
I
answer
,
for
my
part
I
beg
no
question
of
him
,
for
I
have
proved
the
question
already
,
and
can
prove
to
his
face
that
dipping
is
Gods
way
,
and
will
not
be
beholding
to
him
to
grant
it
,
and
being
so
if
this
be
to
be
vile
and
desperate
,
to
conclude
that
God
will
save
our
lives
in
his
own
way
.
I
le
be
more
vile
and
desperate
yet
,
and
conclude
with
the
three
worthies
,
that
for
Gods
way
sake
ventured
one
a
baptism
more
bitter
then
this
viz.
baptismum
flaminis
not
fluminis
with
fire
,
not
water
,
more
hot
then
this
is
cold
,
our
God
is
able
to
save
our
lives
,
but
if
not
,
be
it
known
unto
Mr.
Baxter
and
all
men
that
we
are
willing
,
when
we
must
,
to
loose
them
in
,
and
for
his
way
.
He
tells
us
God
hath
appointed
no
ordinance
contradictory
to
his
great
and
moral
commands
,
and
that
we
might
as
well
have
said
to
the
disciples
if
it
were
Gods
command
to
keep
the
Sabboth
(
he
should
have
said
Sabbath
,
had
he
either
known
the
Hebrew
,
or
remembred
himself
,
for
saboth
is
another
thing
,
for
sabbath
is
rest
,
but
saboth
,
or
sabaoth
is
hosts
as
we
may
see
in
these
places
Mat.
12.8
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rom.
9.26
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
they
need
not
have
rub'd
the
ears
of
Corn
,
for
God
could
have
sustained
them
without
,
if
it
were
a
duty
,
yet
when
it
is
inconsistent
with
a
greater
duty
,
it
is
at
that
time
a
sin
,
for
it
is
alwayes
a
sin
to
prefer
a
lesse
duty
before
a
greater
,
but
the
duty
of
self
preservation
is
a
natural
,
moral
duty
,
and
baptizing
but
positive
.
As
if
circumcision
were
not
as
contrary
to
the
duty
of
self-preservation
as
dipping
in
water
,
as
if
the
Priests
profaning
the
sabbath
by
servile
work
,
were
not
as
contradictory
to
the
moral
command
(
as
your
very
selves
call
it
)
of
Sabbath
observation
,
as
either
of
those
to
self-preservation
,
and
yet
when
all
is
done
all
these
were
to
be
done
,
and
none
of
these
contradictory
to
the
other
neither
,
for
in
very
deed
God
never
commanded
sabbath-observations
so
strictly
,
as
that
the
ordinance
of
the
dayly
sacrifice
should
be
neglected
,
yea
and
the
life
not
onely
hazzarded
,
but
utterly
lost
,
and
laid
down
for
Christs
name
sake
and
the
Gospels
;
he
tells
us
that
the
duty
of
self-preservation
is
a
moral
natural
duty
,
and
baptizing
but
positive
,
I
tell
him
again
he
saies
as
much
in
that
,
as
I
desire
he
should
say
,
to
the
confirming
of
our
tenet
,
for
if
baptizing
be
a
positive
duty
,
so
far
as
t
is
positive
it
must
take
place
against
the
other
,
a
positive
command
being
to
be
obeyed
rather
then
self
to
be
favoured
in
any
wise
,
in
any
case
whatsoever
:
God
gave
Abraham
a
positive
command
to
slay
his
son
,
therefore
that
being
positive
,
and
the
favouring
and
sparing
of
himself
and
his
son
,
though
moral
and
natural
,
yet
but
suppositive
,
i.
e.
to
be
lookt
at
so
far
onely
as
God
lent
him
leave
to
injoy
his
son
,
it
must
be
done
,
and
the
other
let
alone
,
God
must
be
trusted
,
and
his
will
obeyed
,
and
the
saving
of
his
son
must
give
way
to
the
slaying
of
him
:
the
positive
duty
of
killing
him
being
the
greater
,
and
to
be
preferred
before
the
other
,
and
the
sparing
him
being
inconsistent
with
this
,
though
elsewise
a
duty
,
yet
would
have
been
at
that
time
a
sin
.
In
that
therefore
he
yields
baptism
to
be
a
positive
command
,
as
if
self-preservation
were
not
so
,
he
yields
us
more
then
we
are
willing
to
take
of
him
,
for
howbeit
for
the
most
part
it
is
positive
,
and
therefore
,
so
far
as
such
,
to
be
observed
,
without
respect
to
the
ill
consequences
of
it
to
the
lifeward
,
yet
verily
I
question
my self
,
though
I
find
no
expresse
exemption
from
baptism
in
any
case
,
whether
there
be
not
(
yea
it
is
certain
there
are
)
some
cases
,
wherein
the
forbearance
of
the
dispensation
may
,
yea
and
must
be
dispenst
with
,
but
those
are
not
the
coldnesse
of
the
water
and
weather
,
but
the
utter
impossibility
of
the
persons
submitting
to
it
,
of
whom
else
it
is
required
,
or
his
being
bard
from
it
,
either
as
the
thief
on
the
crosse
was
,
or
by
imprisonment
,
or
by
some
such
absolute
sicknesse
or
weaknesse
as
confines
persons
necessarily
to
their
beds
,
and
puts
them
out
of
capacity
and
ability
to
betake
themselves
,
where
it
may
be
done
as
it
ought
,
I
am
willing
to
modify
Mr.
Baxters
rigid
epithete
of
a
positive
command
,
whereby
he
denominates
baptism
,
so
far
as
to
spare
persons
in
these
cases
and
respects
,
and
to
stile
baptism
a
duty
but
suppositive
i.
e.
a
thing
that
necessarily
must
be
done
,
if
either
possibly
,
or
conveniently
it
may
be
done
;
but
if
it
cannot
,
may
be
let
alone
:
but
this
proves
not
that
self-preservation
must
be
alwaies
prefer'd
before
baptism
,
for
then
it
need
never
be
obeyed
at
all
,
there
being
no
time
,
wherein
it
can
be
done
with
so
little
seeming
tediousnesse
,
and
disease
to
a
mans
self
,
but
that
self
will
willingly
excuse
it self
from
obeying
it
,
by
pleading
the
duty
of
self-preservation
.
This
duty
of
self-preservation
hath
couzened
as
honest
a
man
as
Mr.
Baxter
ere
now
,
and
it
couzens
the
whole
Priesthood
to
this
hour
,
who
generally
suppose
that
God
is
no
further
to
be
served
,
then
self
may
be
preserved
,
hence
no
pay
no
preach
,
no
countenance
from
the
magistracy
,
no
continuance
in
their
ministry
,
but
for
selfs
sake
they
turn
still
with
the
times
,
but
no
faster
;
as
if
they
durst
trust
God
no
further
then
they
see
him
,
and
this
was
the
plea
,
whereby
Peter
would
fain
have
put
Christ
beside
a
duty
that
he
foresaw
would
be
dangerous
,
for
Christ
and
himself
too
:
but
Christ
gave
him
no
great
thanks
for
his
labor
,
far
be
it
from
thee
Lord
quoth
he
,
to
go
to
Ierusalem
and
suffer
;
by
no
means
let
this
be
:
he
thought
he
did
well
to
rebuke
Christ
for
owning
the
Gospel
in
that
case
,
wherein
he
must
expose
himself
to
suffer
,
but
get
thee
behind
me
Satan
saith
Christ
,
thou
art
an
offence
,
thou
savourest
not
the
things
of
God
,
but
those
that
be
of
men
,
thou
thinkest
as
if
he
should
say
that
self
must
be
favoured
,
before
positive
duty
be
performed
,
that
the
life
must
be
saved
,
and
the
gospel
obeyed
no
further
then
is
consistent
with
self-preservation
,
but
I
tell
you
saith
he
,
that
if
any
man
will
be
my
disciple
he
must
deny
himself
,
and
take
up
his
crosse
and
follow
me
.
for
he
that
will
save
his
life
i.
e.
discharge
no
duty
that
may
prove
dangerous
to
his
life
,
shall
lose
it
,
but
he
that
will
lose
his
life
for
my
name
sake
,
and
the
Gospel
,
shall
save
it
,
Mat.
16.11
.
to
26.
if
Paul
had
stood
so
much
upon
the
point
of
self-preservation
,
and
counted
his
life
so
dear
unto
himself
,
as
Mr.
Baxter
seems
to
do
his
,
he
would
have
harkned
to
such
as
besought
him
to
favour
himself
,
and
not
have
gon
up
to
Ierusalem
,
where
he
knew
not
what
should
befall
him
,
save
that
he
knew
that
bonds
and
afflictions
did
there
abide
him
,
if
he
would
there
testifie
to
the
Gospel
Act.
20.22.23.24
,
21.22
.
nor
would
he
have
exposed
himself
to
so
many
hazzards
and
perils
by
sea
and
land
,
perils
by
water
,
perils
by
hunger
and
thirst
,
and
cold
and
nakednesse
,
none
of
all
which
things
moved
him
,
that
he
might
witnesse
to
the
Gospel
:
He
tattles
to
us
that
God
must
not
be
tempted
,
and
that
it
was
the
divels
trick
to
draw
Christ
under
pretence
of
Scripture
and
trusting
of
God
to
have
cast
himself
into
danger
of
death
;
who
doubts
of
all
this
,
but
is
it
tempting
to
perform
a
positive
command
of
God
,
and
expose
our selves
to
danger
and
difficulty
in
the
discharge
of
our
positive
duty
to
him
,
because
it
is
so
to
indanger
our
liues
by
doing
that
,
which
we
have
no
call
to
,
nor
warrand
for
,
and
which
is
absolutely
sin
,
and
hath
not
the
least
dram
of
duty
in
it
at
all
?
it
is
true
it
would
have
been
but
pretence
of
Scripture
,
and
trusting
of
God
in
Christs
casting
himself
from
the
pinacle
of
the
Temple
,
but
dare
he
saie
there
is
▪
but
pretence
of
Scripture
and
trusting
of
God
in
submitting
to
his
own
ordinance
of
baptism
?
is
there
no
more
word
to
warrant
us
to
be
baptized
,
and
to
trust
in
God
,
and
to
expect
his
protection
in
the
execution
of
that
so
absolute
a
command
,
then
there
is
to
warrand
the
execution
of
our selves
,
which
God
universally
forbids
,
and
that
on
no
more
ground
then
the
bare
bidding
of
the
devil
?
who
would
think
a
mininister
should
be
so
moped
as
to
make
these
two
a
like
warrantable
?
it
was
the
divels
trick
therefore
to
draw
Christ
under
pretence
of
Scripture
and
trusting
of
God
to
self-execution
against
duty
;
and
whether
it
be
Mr.
Baxters
trick
onely
,
or
the
divels
in
him
to
draw
men
under
pretence
of
Scripture
and
tempting
of
God
to
self-preservation
so
far
as
not
to
trust
God
in
the
discharge
of
duty
,
is
not
amisse
for
Mr.
Baxter
to
examine
for
that
it
savours
not
of
spirit
but
of
flesh
it
is
so
sure
that
it
needs
no
examination
.
If
therefore
it
were
indeed
so
dangerous
to
be
dipt
,
as
is
imagined
by
Mr.
Cook
and
Mr.
Baxter
,
yet
I
see
no
word
of
Christ
willing
a
declension
of
the
dispensation
.
But
what
if
this
be
but
a
meer
Chimaera
of
these
mens
coining
,
how
much
lesse
are
we
then
excused
in
our
non-submission
?
and
yet
such
and
no
other
will
it
be
found
to
be
at
last
by
then
we
have
sounded
this
most
murderous
mater
to
the
bottom
.
For
as
to
Mr.
Baxters
dismall
divination
of
the
hideous
consequences
that
are
(
if
you
will
believe
him
)
as
it
were
entaild
to
this
course
of
constant
dipping
,
and
his
composed
catalogue
of
Chronicall
diseases
viz.
Catarrhes
,
obstructions
,
Apoplexies
,
Lethargies
,
Palsies
,
all
Comatous
diseases
,
Cephalalgies
,
Hemicranies
,
Phthises
,
debilitie
of
the
stomach
,
Crudities
,
Feavers
,
Disentaries
,
Diarrhaeas
,
Colicks
,
Iliack
passions
,
Convulsions
,
Spasmes
,
Tremores
,
and
all
Hepatick
,
Splenetick
,
pulmoniack
distempers
,
and
Hippocondriacks
also
.
All
which
to
what
end
he
hath
Nomen-clattered
together
here
I
know
not
,
unlesse
to
make
himself
,
whilest
he
denies
Mr.
Tombs
to
be
a
Physitian
,
seem
to
be
a
smatterer
in
the
Art
of
Physick
;
as
to
that
pittifull
piece
of
proof
I
say
,
together
with
that
formidable
lecture
Mr.
Cook
reads
us
concerning
freezing
and
suffocation
,
it
is
ridiculous
and
frivilous
fibbling
,
to
fray
faint
hearted
folks
with
,
from
finding
out
that
straight
gate
,
and
narrow
way
that
leads
to
life
:
but
a
few
will
find
it
for
all
this
,
especially
when
they
shall
find
their
so
much
believed
Mr.
Baxter
to
be
such
a
flat
false
accuser
as
he
is
of
this
way
of
truth
.
Hear
therefore
o
ye
doters
on
Mr.
Baxters
deep
divinity
;
he
talks
(
if
you
will
believe
him
)
as
if
it
were
little
lesse
then
impossible
that
persons
should
be
dipped
in
cold
weather
in
cold
water
,
and
not
be
killed
suddenly
by
hundreds
and
by
thousands
,
or
at
least
not
be
cast
into
some
Chronical
disease
,
which
within
a
while
must
be
an
occasion
of
their
death
;
whereas
there
are
hundreds
if
not
thousands
alive
at
this
hour
even
in
this
cold
Countrey
,
as
they
call
it
,
many
if
not
most
of
which
have
past
through
that
sharp
service
in
the
sharpest
seasons
,
conversion
falling
out
as
ordinarily
in
winter
as
in
summer
,
whose
present
health
both
proves
the
falsnesse
,
and
reproves
the
madnesse
of
your
prophet
.
Yea
I
have
cause
to
know
a
little
better
then
every
one
,
and
a
little
more
then
Mr.
Baxter
in
this
,
Expertus
loquor
,
I
speak
by
experience
,
against
which
no
Argument
of
his
availes
,
I
have
seen
since
my
five
or
six
years
converse
among
the
commonly
called
Anabaptists
many
a
one
baptized
totally
in
cold
watet
and
weather
too
by
others
,
besides
toward
two
hundred
by
my
silly
self
,
many
of
which
have
come
forth
covered
,
though
not
with
yce
,
as
Mr.
Cook
phrases
it
out
,
yet
with
that
water
which
yce
truly
covered
but
just
before
,
yet
never
saw
I
any
one
so
baptized
in
all
that
time
,
who
was
not
,
if
not
better
in
meer
bodily
respects
,
yet
at
least
as
well
after
it
as
before
;
he
tells
you
(
if
you
will
believe
him
)
that
totall
dipping
is
for
nothing
but
to
dispatch
men
out
of
the
world
that
are
burdensome
,
but
then
I
wonder
how
the
Creature
called
Anabaptist
,
that
is
so
burthensome
to
Mr.
Baxter
,
doth
not
dy
out
of
the
way
by
hundreds
and
thousands
,
and
so
save
him
and
others
that
labour
of
dispute
against
their
growth
,
but
rather
grow
from
hundreds
into
thousands
so
fast
that
they
are
not
likely
to
be
dispatcht
out
of
the
world
,
till
they
are
such
a
burthensom
stone
as
will
press
them
to
death
,
i.
e.
the
whole
Priesthood
,
that
is
troubled
with
them
.
He
tells
you
(
if
you
will
believe
him
)
that
dipping
will
destroy
men
except
they
be
preserved
by
Miracles
,
why
else
doth
he
say
(
speaking
specially
as
to
this
ordinance
of
dipping
)
God
hath
not
appointed
ordinances
in
his
Church
that
will
destroy
men
except
they
be
preserved
by
miracles
;
now
if
it
be
not
so
as
hee
saies
viz.
that
it
is
a
miracle
to
be
dipped
and
not
destroyed
,
then
what
a
strange
man
is
he
to
say
so
?
but
if
it
be
so
indeed
,
viz.
a
Miracle
to
be
dipped
and
not
destroyed
,
then
●o
fools
and
slow
of
heart
to
believe
the
truth
,
though
the
Lord
confirm
it
to
you
with
Miracles
,
which
are
wrought
day
by
day
amongst
the
Disciples
,
who
are
dipped
Winter
and
Summer
as
occasion
is
,
yet
are
not
destroyed
!
Yea
whereas
Mr
Baxter
dares
say
that
in
Cities
like
London
,
and
amongst
Gentlewomen
that
have
been
tenderly
brought
up
,
and
antient
people
,
and
weak
people
,
and
shopkeepers
,
especially
women
that
take
but
little
of
the
cold
aire
,
dipping
in
cold
weather
would
in
the
course
of
nature
kill
hundreds
and
thousands
suddenly
,
or
cast
them
into
some
Chronical
disease
,
I
dare
say
that
in
the
City
of
London
there
is
hundreds
,
if
not
thousands
dipped
in
cold
water
,
and
as
it
happens
,
in
cold
weather
too
,
many
of
which
are
Gentlewomen
tenderly
brought
up
,
and
antient
and
weak
people
,
and
shop
keepers
,
and
women
that
take
but
little
of
the
cold
aire
,
and
yet
by
the
course
of
grace
they
are
preserved
from
perishing
by
either
cold
or
suffocation
:
yea
and
out
of
the
City
of
London
too
,
for
these
hands
have
baptized
of
all
these
sorts
in
the
Countrey
,
viz.
Gentlewoman
most
tenderly
brought
up
,
very
antient
people
,
very
weak
people
,
shopkeepers
,
and
specially
two
women
both
alive
at
this
day
,
which
I
'l
become
a
fool
in
telling
you
of
them
sith
Mr.
Baxter
compells
me
,
did
take
so
little
of
the
cold
aire
that
one
of
them
,
if
my
memory
fail
me
not
,
and
if
I
were
truly
informed
,
was
but
once
out
of
her
house
in
5
year
before
,
by
reason
of
a
dropsy
;
and
that
was
with
much
adoe
,
and
but
a
little
before
her
dipping
,
and
to
hear
this
doctrine
,
notwithstanding
which
weaknesse
,
and
such
swellings
that
she
was
wellnigh
twice
as
bigg
as
now
she
is
,
and
scarce
able
to
betake
her self
to
the
water
,
she
was
dipped
,
and
was
rather
better
in
body
,
then
worse
after
it
,
and
after
sending
for
some
elders
of
the
Church
to
pray
over
her
,
and
anoint
her
with
oile
in
the
name
of
the
Lord
according
to
his
own
institution
in
that
behalf
Iam.
5.
was
within
a
while
so
asswaged
in
her
swellings
,
that
she
is
now
as
sl●nder
as
in
former
times
,
before
ever
he
distemper
took
hold
on
her
.
The
other
had
scarce
been
out
of
her
Chamber
in
two
years
together
,
and
durst
not
dip
her
finger
in
cold
water
,
and
was
ready
to
have
her
breath
stopt
with
the
least
annoyance
that
could
be
yet
was
dipped
,
and
was
better
after
it
(
through
Gods
mercy
)
for
a
pretty
while
so
as
to
go
abroad
:
though
she
now
is
weak
,
and
much
what
as
she
used
to
be
before
.
If
then
you
will
not
believe
the
words
of
God
,
believe
the
works
,
believe
the
Miracles
,
for
it
is
by
Miracles
that
they
are
preserved
who
are
dipt
in
cold
water
and
not
destroyed
saies
Mr.
Baxter
,
which
if
it
be
then
God
hath
wrought
very
many
Miracles
among
the
men
you
nickname
Anabaptists
of
late
,
for
they
are
constantly
preserved
from
perishing
by
either
cold
,
or
suffocation
:
yea
I
have
known
many
a
one
better
in
body
,
but
I
nere
knew
any
one
,
of
whom
I
could
safely
say
they
were
the
worse
in
body
or
Soul
for
being
dipt
,
save
such
as
turned
from
the
truth
after
turning
to
it
,
for
the
latter
end
with
such
indeed
is
worse
then
their
begining
.
Yet
how
rashly
do
these
men
shoot
their
bolts
to
the
murdering
of
the
truth
,
whilst
they
make
the
ordinary
practise
of
it
no
lesse
then
flat
murder
it self
,
and
that
undeniably
to
any
understanding
man
,
unless
there
be
a
preservation
by
a
miracle
;
for
else
it
destroyes
men
quoth
Mr.
Baxter
,
it
directly
tendeth
to
overthrow
mens
lives
in
the
course
of
Nature
,
it
will
kill
hundreds
and
thousands
of
them
;
but
if
a
man
scape
perishing
with
cold
,
yet
how
can
he
(
i.
e.
how
is
it
possible
for
him
)
to
escape
being
choaked
quoth
Mr.
Cook
and
stifled
with
the
water
,
if
he
must
be
plunged
over
head
to
signify
his
death
to
sin
?
2.
Secondly
kept
under
water
to
signify
his
burial
?
How
can
a
man
escape
choaking
Sirs
,
if
he
be
put
and
kept
under
the
water
?
why
I
tell
you
that
either
he
can
,
or
else
he
cannot
,
if
he
can
,
why
then
he
can
,
and
so
Mr.
Cook
is
confuted
;
if
he
cannot
in
the
course
of
nature
,
without
miracle
,
then
it
being
certain
that
thousands
do
scape
choaking
,
it
should
seem
God
by
Miracle
secures
them
,
and
yet
for
all
this
nor
Mr.
Baxter
,
nor
Mr.
Cook
are
convinced
;
whether
it
be
the
more
shame
for
them
or
no
not
to
be
so
,
I
leave
it
to
themselves
,
and
all
understanding
men
to
consider
.
Or
perhaps
Mr.
Cook
means
how
can
a
man
escape
choaking
if
he
be
kept
three
daies
under
water
,
for
so
quoth
he
the
disciple
must
,
as
Christ
abode
three
daies
under
water
,
if
Christs
burial
be
represented
,
but
not
onely
his
own
party
,
for
mora
sub
aqua
quantu
lacunque
saith
Tilenus
,
quantumvis
momentanea
saith
Bucan
,
abode
under
the
water
for
never
so
little
a
while
doth
most
lively
resemble
Christs
Burial
,
but
his
own
practise
confutes
him
clearly
in
this
,
for
as
the
Ministers
hand
with
which
Dr.
Featley
resembles
Christs
burial
is
not
dipt
three
daies
together
under
water
,
so
the
insusion
of
water
upon
the
face
of
the
infant
,
which
why
may
it
not
represent
the
burial
as
well
as
dipping
quoth
Mr.
C.
p.
17.
doth
not
last
for
three
daies
together
neither
.
Thus
you
see
how
well
Mr.
Baxter
and
Mr.
Cook
have
quitted
themselves
in
their
proof
of
our
practise
to
be
murder
,
and
against
the
sixth
commandement
,
and
what
high
and
mighty
reason
Mr.
Baxter
hath
to
accuse
us
to
the
magistrate
as
murderers
,
and
to
suggest
it
his
duty
to
him
out
of
Mr.
Craddock
,
to
restrain
us
to
save
the
lives
of
his
subjects
,
and
not
to
suffer
but
to
destroy
us
.
Rantist
.
But
if
you
give
way
to
Mr.
Baxter
to
answer
for
himself
,
he
clears
himself
of
moving
the
magistrates
to
destroy
you
;
I
never
moved
Magistrate
or
people
,
saith
he
p.
246.
either
to
drive
them
out
of
the
Land
,
or
to
destroy
them
.
Baptist.
What
an
egregious
untruth
is
there
?
doth
he
not
say
here
if
those
that
make
it
Religion
to
Murder
themselves
,
and
urge
it
on
their
consciences
as
their
duty
are
not
to
be
suffered
in
a
common-wealth
any
more
then
High-way
Murderers
,
then
judg
how
these
Anabaptists
that
teach
the
necessity
of
such
dipping
are
to
be
suffered
.
Is
not
this
to
tell
men
that
we
are
no
more
to
be
suffered
in
a
Common-wealth
then
high
way
Murderers
,
which
high
way
Murderers
Mr.
Baxters
conscience
I
dare
say
desires
that
they
may
not
be
suffered
,
but
may
suffer
no
lesse
then
hanging
:
and
yet
dares
he
say
he
stirs
not
up
the
Magistrate
against
us
?
I
know
not
what
is
to
excite
the
Magistrate
against
persons
if
this
be
not
,
to
charge
them
to
be
as
guilty
as
high
way
Murderers
,
which
if
he
judges
us
to
be
indeed
,
he
is
bou●d
both
in
law
and
conscience
to
prosecute
us
to
the
very
death
,
but
if
he
in
his
conscience
judges
us
not
to
be
such
(
as
oh
how
after
to
the
contradiction
of
himself
in
this
doth
he
judge
more
charitable
of
us
then
so
e.
g.
p.
310.
where
he
saith
who
dare
think
their
error
to
be
such
?
and
yet
such
is
high
way
murder
when
lived
and
died
in
,
as
concludeth
them
from
grace
)
then
I
marvel
how
he
dare
charge
us
so
high
as
to
rank
us
with
,
and
represent
us
as
bad
,
and
as
unworthy
to
be
suffered
in
a
Commonwealth
,
as
high
way
Murderers
themselves
,
especially
since
it
remains
yet
on
his
part
unproved
,
that
ever
any
disciple
dyed
in
the
time
of
dipping
,
or
by
occasion
of
submission
to
that
dispensation
.
Rantist
.
If
there
be
not
such
danger
of
death
to
the
Baptized
,
yet
the
Baptizers
may
be
murderers
of
themselves
,
for
it
is
evident
that
if
the
Minister
must
go
into
the
water
with
the
party
,
it
will
certainly
tend
to
his
death
(
saies
Mr.
Baxter
p.
137
)
though
they
may
scape
that
go
in
but
once
;
for
weak
Students
to
make
a
frequent
practise
of
going
into
the
water
,
it
will
cure
their
ich
after
novelties
,
and
allay
the
heat
of
their
intemperate
zeal
:
therefore
me
thinks
(
saies
Mr.
Baxter
)
the
Ministers
should
have
regard
to
themselves
.
Baptist.
Me
thinks
so
too
,
or
else
they
are
not
like
their
wonted
selves
,
for
self
was
ever
yet
for
ought
I
see
regarded
by
most
Nationall
Ministers
much
more
then
truth
.
But
I
pray
Sirs
how
certainly
will
it
tend
to
your
Ministers
death
,
any
more
then
it
doth
to
the
death
of
our
Ministers
that
do
dispense
it
,
among
whom
I
have
known
men
full
as
sickly
,
though
not
half
so
selfish
as
you
,
that
have
often
dipped
men
in
the
sharpest
seasons
,
and
yet
never
lay
by
it
so
much
as
once
,
but
your
ministers
are
weak
students
indeed
,
that
are
studyed
no
further
in
common
sense
and
reason
,
and
experienced
no
more
in
cold
,
and
other
Gospel
hardships
,
which
Paul
was
skilled
in
,
then
to
think
that
genum
tenus
must
certainly
and
unavoidably
make
an
end
of
them
,
unless
the
Lord
by
a
miracle
deliver
them
,
and
such
as
are
fitter
to
make
Curates
of
for
Gentlemens
chappels
of
ease
then
to
take
care
of
the
poor
afflicted
Church
of
Christ
.
Rantist
.
Well
,
if
it
do
not
prove
to
be
murder
,
and
so
against
the
eighth
commandement
,
yet
I
am
sure
it
will
prove
to
be
adultery
to
dip
naked
,
as
they
say
you
do
,
and
so
flatly
against
the
seventh
,
for
either
you
dip
naked
or
you
do
not
,
if
you
do
not
,
then
you
cannot
dip
the
whole
body
:
but
if
you
do
,
if
that
be
not
so
shame
fully
sinful
as
is
scarce
fit
to
be
named
among
Christians
,
I
know
not
what
is
:
and
this
Mr.
Cook
and
Mr.
Baxter
doth
intimate
to
us
,
whose
words
I
shall
also
intimate
to
you
at
the
present
.
I
would
know
with
these
new
dippers
saith
Mr.
Cook
,
whether
the
parties
to
be
doused
and
dipped
may
be
baptized
in
a
garment
,
or
no
?
if
they
may
,
then
happily
the
garment
may
keep
the
water
from
some
part
of
the
body
,
and
then
they
are
not
rightly
,
baptized
,
for
the
whole
man
say
they
must
be
dipped
.
Again
,
I
would
ask
what
warrand
they
have
for
dipping
,
or
baptizing
garments
more
then
the
Papists
have
for
baptizing
bells
?
therefore
belike
the
party
must
be
naked
,
and
multitudes
present
,
as
at
Johns
baptism
,
and
the
parties
men
and
women
at
ripe
years
,
being
able
to
make
confession
of
their
faith
and
repentance
;
yet
though
they
both
sin
against
the
sixth
commandement
indangering
life
,
and
against
all
common
honesty
and
civility
,
and
Christian
modesty
required
in
the
seventh
commandement
,
they
must
have
this
way
observed
,
because
they
fancy
it
the
onely
baptism
:
shall
we
think
saith
he
,
this
was
the
baptism
of
John
,
Christ
and
his
Apostles
?
thus
he
,
And
saies
Mr.
Baxter
,
Another
wickednesse
in
their
manner
of
baptizing
is
their
dipping
persons
naked
,
as
is
very
usuall
with
many
of
them
,
or
next
to
naked
,
which
is
usuall
with
the
modestest
that
I
have
heard
of
,
against
which
I
argue
thus
.
If
it
be
a
breach
of
the
seventh
commandement
,
thou
shalt
not
commit
adultery
,
ordinarily
to
baptize
the
naked
,
then
it
is
intollerable
wickednesse
,
and
not
Gods
ordinance
,
but
so
it
is
,
therefore
.
The
Minor
is
thus
evident
saith
he
,
that
commandement
forbids
all
incitements
to
uncleannesse
,
and
all
immodest
actions
,
but
to
baptize
women
naked
is
an
immodest
action
,
and
an
incitement
to
uncleanness
therefore
,
and
to
this
he
saies
Mr.
Tombes
answered
it
was
thought
no
immodesty
in
former
times
;
but
though
it
may
seem
no
immodesty
in
Countries
where
they
still
go
naked
,
yet
among
such
as
are
not
savages
me
thinks
it
should
saith
Mr.
Baxter
;
if
Mr.
T.
could
baptize
naked
all
the
Maids
in
Bewdly
,
and
think
it
no
immodesty
,
he
hath
lost
his
common
ingenuity
,
and
modesty
with
the
truth
.
Thirdly
,
every
good
man
is
to
watch
over
his
heart
,
and
to
pray
that
he
be
not
led
into
temptation
,
and
would
it
be
no
snare
and
temptation
to
Mr.
T.
to
be
frequently
imployed
in
baptizing
maids
naked
?
me
thinks
the
very
mention
of
it
saith
he
,
could
I
avoid
it
is
immodest
,
and
what
it
may
be
to
all
sorts
of
spectators
I
stand
not
to
expresse
;
Besides
all
this
saith
he
,
it
is
likely
to
raise
jealousies
in
Ministers
wives
and
others
,
and
so
to
foment
continual
dissentions
,
and
it
will
make
the
ministry
a
scandal
,
and
make
the
people
look
on
them
as
so
many
vile
incontinent
men
,
if
auricular
confession
brought
that
infamy
,
no
wonder
if
ordinary
baptizing
naked
do
it
.
Further
,
it
would
debauch
the
people
,
and
bereave
them
generally
of
all
common
modesty
,
if
once
it
growes
into
custom
to
behold
each
others
nakednesse
,
and
sure
that
practise
is
not
of
God
,
which
so
directly
tends
to
bereave
men
of
all
common
civility
,
modesty
,
ingenuity
and
humanity
:
Moreover
,
it
would
make
the
worship
of
God
ridiculous
,
would
not
vain
young
men
come
to
a
baptizing
to
see
the
nakednesse
of
maids
,
and
make
a
meer
jest
and
sport
of
it
?
Moreover
the
practise
of
baptizing
naked
would
bring
a
general
reproch
upon
the
Christian
profession
among
the
enemies
of
it
,
and
discredit
the
truth
,
for
when
Christians
have
the
repute
of
Adamites
,
who
will
turn
Christians
?
sober
men
will
be
loath
to
take
a
woman
to
wife
that
hath
the
impudency
to
shew
her self
naked
to
an
assembly
,
and
would
esteem
it
next
to
taking
one
from
the
stewes
.
If
they
shall
say
to
all
this
,
as
Mr.
Tombes
said
in
his
Sermon
,
it
is
not
necessary
they
be
naked
,
I
reply
saith
he
,
First
if
it
be
next
to
naked
the
difference
is
not
great
,
and
the
former
inconveniences
will
follow
,
and
God
would
not
have
the
Iewes
go
up
by
steps
on
his
altar
,
lest
their
nakednesse
be
discovered
thereon
,
Cam
was
curst
for
beholding
his
fathers
nakedness
,
Christ
tells
us
it
is
adultery
to
look
on
a
woman
to
lust
after
her
;
the
Scripture
forbids
filthiness
,
and
uncleannesse
,
as
not
to
be
named
among
Saints
.
Secondly
,
such
as
would
have
them
wholly
,
or
mostly
covered
differ
from
their
partners
,
and
to
dip
them
covered
will
overthrow
their
own
arguments
▪
for
the
necessity
of
washing
the
whole
body
,
for
this
will
be
no
washing
but
a
soaking
or
steeping
,
if
they
stay
in
long
enough
,
it
may
wash
the
garment
,
but
the
body
will
be
but
infused
in
all
likelihood
,
and
so
I
leave
this
unsavory
practise
,
which
were
it
not
necessary
to
confute
I
should
not
meddle
with
it
.
But
in
these
last
cases
we
dispute
not
against
bare
words
,
but
against
experiences
,
and
known
practises
,
for
their
naked
baptizing
is
a
known
thing
,
and
the
wickednesse
that
hath
followed
on
some
,
and
that
some
have
died
on
't
,
and
I
would
saith
he
,
have
others
more
wise
,
and
escape
both
dangers
,
onely
let
me
say
saith
he
,
thus
much
more
that
it
is
very
suspicious
,
and
to
me
unsavory
that
Mr.
T.
should
say
no
more
,
but
that
it
is
not
necessary
they
should
be
baptized
naked
,
and
in
cold
water
,
as
if
he
took
it
to
be
lawful
,
but
not
necessary
:
me
thinks
he
should
rather
have
given
his
testimony
against
it
,
as
sinful
,
and
expressed
some
dislike
,
if
he
he
do
indeed
dislike
it
,
and
judge
it
sinful
,
and
if
he
do
not
,
I
dare
say
he
is
very
far
gone
:
one
may
see
what
you
are
by
the
words
of
these
men
,
who
have
here
set
you
out
in
your
colours
,
so
that
I
hope
all
,
that
read
or
hear
what
they
say
,
will
rather
abhor
then
adore
your
dipping
doings
,
and
if
you
were
not
a
people
past
all
shame
and
sense
of
sin
,
me
thinks
you
should
abhorre
your selves
in
dust
and
ashes
,
at
the
remembrance
of
your
abhominable
baseness
in
this
particular
;
yea
give
me
leave
to
say
one
word
more
to
you
,
who
were
a
minister
once
that
did
baptize
infants
,
and
it
is
the
words
of
Mr.
Baxter
to
Mr.
Tombes
p.
255.
I
conjecture
that
by
that
time
you
have
baptized
half
as
many
maids
and
women
naked
in
a
cold
River
,
as
you
have
baptiz'd
infants
like
an
officiating
Priest
,
your
feet
will
either
take
cold
,
or
your
heart
will
take
heat
:
if
you
would
be
ruled
by
me
you
should
not
indeavour
to
introduce
into
the
Church
a
custome
for
every
young
minister
or
neighbour
,
so
much
as
to
look
on
a
bathing
Bathsheba
or
Susanna
,
least
to
those
without
,
the
name
of
a
Church
and
a
stewes
,
a
Presbyter
and
a
Pander
,
a
Christian
and
a
fornicator
,
do
prove
Synonimaes
.
Baptist.
To
those
without
?
I
wonder
who
those
are
?
those
without
your
Church
must
be
out
of
the
Nation
too
for
ought
I
know
,
and
cannot
well
see
what
is
done
by
you
in
it
:
but
to
let
that
passe
.
Here
is
thunder
enough
,
but
no
lightning
,
a
shrill
sound
but
an
empty
barrel
;
such
is
Mr.
Baxters
book
indeed
,
specially
this
twofold
fardle
about
murder
and
adultery
,
in
which
whether
there
be
more
noise
or
non-sense
I
know
not
,
but
sure
I
am
there
is
ten
times
more
twittle-com-twattle
then
truth
:
this
doctrine
would
make
a
terrible
rumbling
in
a
Country
Church
as
they
say
,
and
make
all
the
people
amazed
to
hear
what
manner
of
men
these
Anabaptists
be
,
but
he
that
sleeps
there
with
his
eyes
open
,
will
be
s●und
no
more
at
the
hearing
of
this
clamor
,
then
by
the
barking
of
the
bells
in
the
steeple
;
I
must
needs
confesse
that
this
is
matter
of
weight
indeed
,
and
a
stone
is
heavy
,
and
the
sand
weighty
,
but
a
fooles
wrath
is
heavier
then
them
both
:
this
soon
shot
bolt
is
big
enough
to
hurt
where
it
hits
,
but
as
it
happens
it
hits
not
us
:
and
so
happens
to
hurt
them
most
that
mannage
it
;
as
for
us
,
against
whom
it
is
managed
,
it
rejoices
us
rather
then
otherwise
,
sith
it
reproaches
and
reviles
,
and
saies
all
manner
of
evil
against
us
falsely
for
Christs
sake
Mat.
5.11.12
.
1
Pet.
4.13.14.15
.
if
our
dipping
were
such
evil
doing
i.
e.
murder
and
adultery
as
these
men
say
it
is
,
we
had
reason
to
hang
down
our
heads
indeed
,
and
might
well
be
ashamed
in
suffering
from
them
in
this
particular
,
but
sith
as
Paul
said
Act.
24.13
▪
they
cannot
prove
the
things
whereof
they
accuse
us
,
we
are
not
ashamed
,
but
glorifie
God
on
this
behalf
.
Of
these
two
accusers
of
the
brethren
Mr.
Cook
is
more
candid
,
and
a
little
more
modest
then
the
other
,
and
yet
he
utters
so
much
that
he
hath
much
reason
to
be
ashamed
of
it
,
for
howbeit
he
does
not
so
audaciously
charge
us
with
that
foul
fact
of
naked
dipping
as
the
other
doth
,
yet
by
some
simple
supposals
,
First
,
that
persons
cannot
be
rightly
baptized
by
dipping
with
a
garment
on
[
as
if
they
may
not
be
put
under
,
and
covered
and
buried
therein
cloathed
aswell
as
naked
,
and
as
if
a
soaking
or
steeping
in
water
(
Mr.
Baxters
bald
conceit
of
our
dipping
)
were
not
a
washing
or
burying
.
]
Secondly
that
it
is
as
unwarrantable
to
baptize
garments
,
as
t
is
for
the
Papists
to
baptize
bells
[
as
if
those
that
baptize
persons
in
garments
,
did
as
directly
,
and
intentionally
baptize
garments
,
as
the
papists
do
baptize
bells
,
or
as
if
it
were
more
unwarrantable
for
us
to
wet
the
cloathes
,
that
persons
are
baptized
in
,
when
we
baptize
their
bodies
,
then
t
is
for
the
priests
to
wet
the
head
cloaths
of
infants
when
they
rantize
their
faces
.
]
By
such
silly
supposals
I
say
as
these
that
there
can
be
no
true
totall
dipping
,
unless
the
persons
be
uncloathed
,
he
subtly
insinuates
the
world
into
a
certain
supposition
,
at
least
a
shrewed
suspition
that
dipping
naked
is
the
onely
baptism
dispensed
among
us
,
for
which
hee
'l
once
be
ashamed
;
but
as
for
Mr.
Baxter
he
is
so
uningenuous
,
impudent
and
uncivilly
foolish
in
this
present
parcel
of
his
,
you
have
here
spread
before
us
,
that
I
professe
against
it
as
having
in
it
much
falsenesse
,
and
more
immodesty
then
I
ever
saw
expressed
at
the
totall
dipping
of
any
person
that
ever
I
saw
dipped
in
my
life
:
for
he
not
only
makes
a
long
supervacaneous
discourse
of
his
dislike
of
dipping
women
and
maids
naked
(
in
which
is
such
a
needlesse
and
over
often
nomination
of
those
termes
too
,
as
tends
more
to
the
offending
of
chast
,
and
corrupting
of
unchast
consciences
,
then
to
any
use
of
edifying
at
all
)
but
also
most
rashly
relates
it
to
the
whole
world
to
be
the
usuall
,
ordinary
known
practise
of
a
people
,
that
are
as
abhorrent
of
such
abominations
as
himself
.
As
for
his
Argument
it
is
a
fallacy
called
Ignoratio
Elenchi
,
for
he
concludes
not
the
point
in
question
,
for
they
,
who
stand
most
for
baptizing
by
totall
dipping
,
are
all
(
for
ought
that
ever
I
heard
of
)
as
much
against
naked
dipping
as
himself
:
yea
so
far
are
we
all
,
(
if
any
had
been
otherwise
minded
Mr.
Baxter
would
surely
have
assigned
them
,
whose
design
was
to
vilifie
us
what
he
could
,
so
far
are
we
all
from
countenancing
such
a
practise
,
that
I
dare
,
in
the
name
of
all
the
Churches
of
the
Baptists
through
England
,
declare
their
unanimous
utter
detestation
of
it
,
in
Mr.
Baxters
own
words
,
viz.
that
it
is
a
breach
of
the
seventh
Commandment
,
an
intollerable
wickednesse
,
an
immodest
action
,
an
incitement
to
uncleannesse
,
likely
enough
to
raise
jealousies
in
Ministers
wives
,
yea
and
other
womens
husbands
too
,
and
so
to
foment
continuall
dissention
,
a
means
to
debauch
people
,
and
bereave
them
of
all
common
civility
,
modesty
,
ingenuity
,
and
humanity
,
to
turn
Gods
worship
into
contempt
,
and
make
it
meerly
ridiculous
,
to
bring
a
general
reproach
upon
the
Christian
profession
among
all
the
enemies
thereof
,
yea
amongst
the
most
sober
and
discreet
,
to
discredit
the
truth
,
and
prejudice
men
against
it
;
yea
verily
t
is
scandal
,
reproach
and
discredit
enough
,
in
that
it
is
but
belied
by
Mr.
Baxter
to
be
so
base
,
how
much
more
,
and
more
justly
would
it
be
reproached
,
if
his
reports
were
as
true
as
they
are
full
of
falsehood
;
we
I
say
acknowledg
the
practise
of
naked
dipping
to
be
as
bad
,
as
Mr.
Baxter
proves
it
to
be
,
therefore
quorsum
haec
?
to
what
purpose
doth
he
with
such
prolixity
proceed
to
prove
,
what
no
sober
minded
man
of
either
party
doth
deny
?
This
is
aliud
a
negato
;
a
plain
absurd
a
berration
from
the
question
,
which
is
not
whether
it
be
a
sin
ordinarily
to
dip
naked
or
no
?
but
whether
we
ordinarily
use
that
kind
of
dipping
?
The
first
which
none
doubts
of
,
he
indeavours
to
make
evident
as
one
that
light
▪
a
candle
,
whereby
to
shew
men
that
the
sun
shines
.
The
second
,
which
is
unknown
utterly
among
us
,
he
proclaims
to
be
our
usual
,
notorious
,
known
practise
:
but
he
offers
no
proof
of
this
at
all
.
Such
silly
Sophistry
as
this
Mr.
Baxter
uses
also
in
almost
every
of
these
Arguments
,
whereby
he
professes
to
disprove
our
practise
as
unwarrantable
,
concluding
all
along
another
point
than
that
in
question
;
for
whereas
our
tenet
is
that
persons
at
years
,
professing
to
believe
,
of
what
parents
so
ever
born
,
are
to
be
baptized
,
he
most
simply
,
and
sinisterly
concludes
against
us
,
as
he
supposes
,
in
a
matter
of
four
or
five
Arguments
that
the
children
of
Christians
may
not
be
baptized
when
they
come
to
years
,
and
that
this
practise
of
baptizing
of
Christians
children
is
utterly
unconsistent
with
the
Rule
of
Christ
:
as
for
us
we
say
as
much
,
neither
is
it
our
practise
or
opinion
to
baptize
Christians
children
at
age
,
upon
that
account
meerly
,
as
they
are
Christians
children
any
more
then
the
children
of
them
that
are
no
Christians
,
unlesse
they
professe
to
be
believers
and
Christians
themselves
as
their
parents
do
,
and
upon
that
account
,
viz.
as
they
professe
to
believe
,
we
baptize
hea●hens
children
as
soon
as
them
.
Thus
the
man
busies
himself
beyond
measure
in
beating
the
aire
,
and
wearyes
himself
ad
ravim
usque
,
and
his
reader
ad
nauseam
in
refuting
non
entities
,
about
the
proof
of
such
things
as
no
body
denies
,
and
per
ignorationem
Elenchi
concludes
that
,
which
is
as
clear
to
his
Antagonists
▪
as
to
himself
,
and
leaves
that
utterly
undemonstrated
,
which
is
the
onely
thing
denyed
by
them
,
the
absurdity
of
whose
way
he
pretends
it
to
be
his
businesse
to
discover
.
For
verily
those
,
against
whom
he
fights
under
the
name
of
Anabaptists
,
are
as
clear
in
it
as
he
can
be
,
that
no
Christians
child
qua
talis
is
to
be
baptized
when
he
comes
to
years
,
saving
upon
the
same
account
,
on
which
an
heathens
child
may
be
at
years
so
baptized
as
well
as
he
,
viz.
his
own
personal
profession
of
faith
,
and
desire
of
baptism
.
Again
they
hold
dipping
naked
to
be
intollerable
wickednesse
as
well
as
he
,
yet
these
things
he
be
labours
himself
not
a
little
in
making
good
,
but
that
which
is
denyed
indeed
,
viz.
that
it
is
our
usual
practise
to
dip
women
and
maids
naked
,
this
he
charges
us
with
most
stoutly
,
most
desperately
,
and
tells
a
tale
of
us
most
absurdly
to
the
base
abusing
of
himself
,
the
true
Church
,
and
the
whole
world
also
,
but
he
is
so
impertinent
,
and
impertinently
imployed
in
proving
naked
dipping
to
be
a
sin
,
that
he
either
forgets
,
or
has
no
while
to
prove
it
to
be
practised
by
us
at
all
,
But
Sirs
who
,
but
he
that
sees
the
right
eye
of
the
idol
shepheard
to
be
utte●ly
darkned
,
would
ever
think
that
from
such
a
man
as
Mr.
Ba.
desires
to
be
accounted
,
such
a
piece
of
paultry
should
proceed
,
that
such
a
messe
of
balterdash
as
here
is
should
ere
be
broached
by
him
,
that
such
a
mad
report
of
the
walkers
in
truth
should
be
publisht
by
one
that
goes
for
a
publisher
of
the
truth
among
thousands
of
deluded
people
?
Me
thinks
I
see
Satan
gone
forth
and
become
a
lying
spirit
in
the
mouthes
of
the
prime
among
their
prophets
,
perswading
and
in
the
just
judgement
of
God
prevailing
with
multitudes
of
meer
formal
Gospellers
to
be
strongly
deluded
,
and
to
believe
lies
out
of
their
mouthes
that
they
may
be
damn'd
,
because
they
receive
not
the
truth
,
that
was
troden
down
for
42
monthes
,
and
now
rises
again
and
shines
forth
,
in
the
love
therof
that
they
may
be
saved
,
but
have
pleasure
in
unrighteousness
and
superstition
and
have
no
pleasure
in
the
truth
.
Me
thinks
I
see
National
Ministers
of
singular
piety
in
peoples
eyes
prove
men
of
singular
pravity
,
singularly
bewitched
into
an
implicit
belief
of
the
base
tales
that
vain
fellowes
raise
of
the
way
of
truth
,
and
singularly
bewitching
their
people
into
implicit
belief
of
them
,
that
so
it
is
as
they
say
,
that
neither
Priest
nor
people
may
obey
the
truth
,
but
both
stumble
,
and
fall
and
be
broken
,
and
snared
,
and
taken
,
and
ashamed
each
of
other
in
the
end
.
Good
Lord
how
is
the
practise
of
the
truth
made
a
reproach
unto
thy
people
,
and
a
derision
dayly
?
for
I
have
heard
the
defaming
of
many
,
report
say
they
,
and
we
will
report
it
,
possesse
the
pulpit
and
make
the
Priest
believe
it
,
and
then
all
the
Country
shall
ring
out
,
and
the
people
soon
be
diabolized
into
the
faith
on
't
;
but
hear
ye
rude
reprochers
of
that
people
,
that
are
reprovers
of
the
wayes
,
whereby
you
run
a
whoring
from
the
Lord
,
you
shall
not
prevail
by
such
sleights
,
such
plausible
pretences
,
you
shall
be
greatly
ashamed
,
you
shall
not
prosper
,
and
,
unlesse
you
repent
of
your
belying
the
truth
of
God
,
your
everlasting
confusion
,
shall
never
be
forgotten
.
It
is
too
bad
to
be
credulous
to
flying
reports
,
worse
so
violently
to
vent
them
,
worst
of
all
malevolently
to
invent
them
,
I
dare
not
say
,
nor
dare
I
deem
Mr
Ba.
to
be
guilty
of
the
last
,
but
of
the
two
first
I
cannot
clear
him
,
sith
I
perceive
that
he
takes
it
for
a
truth
that
we
ordinarily
dip
naked
,
and
thereupon
disputes
against
it
as
our
usuall
practise
,
and
then
not
confidently
onely
,
but
of
a
certain
relates
to
the
whole
world
that
it
is
no
bare
word
,
nor
any
doubtful
thing
,
but
an
experience
,
a
known
practise
:
if
he
can
clear
himself
he
hath
leave
to
do
it
for
me
,
who
also
summon
him
in
the
name
of
Christ
Jesus
,
whose
true
disciples
he
hath
done
such
dispite
to
(
the
Lord
keep
him
from
despiting
the
spirit
of
grace
)
the
people
of
whose
love
are
the
people
of
his
wrath
,
to
prove
it
our
practise
ordinarily
to
dip
naked
,
yea
to
produce
but
one
instance
of
any
women
o●
maids
that
ever
he
saw
dipt
naked
in
all
his
daies
,
and
I
le
abate
him
much
of
that
I
now
accuse
him
of
in
the
court
of
my
conscience
,
but
if
he
say
as
indeed
he
does
in
effect
that
he
never
saw
any
dipt
at
all
,
whilst
p.
134.
he
saies
that
all
that
ever
he
saw
baptized
had
water
powred
on
them
,
how
can
he
say
Epertus
loquor
,
it
is
his
experience
,
he
having
never
so
much
as
seen
such
a
thing
,
unlesse
it
were
upon
the
brazen
fac't
front
of
Featleyes
book
,
where
he
fasly
,
feignedly
,
and
filthily
describes
men
and
women
dipping
in
that
fashion
,
or
else
upon
the
Titlepage
of
Ephraim
Pagit
,
who
there
paltrily
pictures
out
this
people
practising
,
thus
and
there
I
believe
he
hath
experienced
it
,
or
if
he
only
hath
it
from
the
the
mouthes
of
such
as
heard
it
from
the
mouthes
of
others
,
who
never
saw
it
,
but
receive
it
by
tradition
as
well
as
he
,
and
that
originally
too
from
the
mouthes
of
some
that
made
it
,
and
in
such
a
manner
very
likely
it
was
first
bruted
,
for
I
am
perswaded
there
was
never
such
a
thing
done
of
late
in
England
unless
by
some
Arch
Knave
and
Arrant
Whore
in
way
of
mockage
to
the
Gospel
,
which
is
rather
a
glory
,
then
a
shame
to
Christ
his
truth
,
then
let
Mr.
Ba.
bear
the
blame
of
his
blind
blaspheming
the
people
of
the
everliving
God
.
Or
if
he
know
indeed
that
such
a
thing
as
baptizing
maids
and
women
naked
hath
been
done
in
serious
wise
by
any
persons
,
I
further
challenge
him
to
make
some
proof
of
it
,
and
to
print
the
names
of
such
men
as
have
done
it
;
and
such
maids
and
women
that
have
suffered
themselves
to
be
dipped
naked
,
and
the
names
of
such
credible
eye
witnesses
as
will
testify
it
as
in
the
sight
of
God
,
which
if
he
can
,
though
I
shall
not
give
place
to
him
thereupon
so
as
to
be
satisfyed
therby
for
his
overlashing
in
asserting
it
to
be
our
practise
to
dip
naked
,
or
for
condemning
and
denominating
a
whole
party
,
much
more
their
cause
,
by
the
defects
&
abuses
of
some
persons
whom
the
cause
disclaimes
,
for
then
there
was
12.
devils
because
one
among
the
twelve
,
and
then
what
an
Augaean
stable
is
your
Church
of
England
by
many
members
of
which
notorious
roguery
is
committed
every
houre
?
Yet
I
shall
satisfy
him
so
far
as
to
undertake
that
the
Church
,
or
Churches
where
such
are
shall
declare
every
such
person
as
hath
wrought
such
abomination
,
incommunicable
without
solemn
repentance
for
that
sordid
practise
,
or
be
themselves
incommunicable
by
all
other
Churches
.
But
I
beli●ve
he
cannot
do
it
,
though
I
cannot
positively
possibly
prove
a
Negative
,
much
more
am
I
confident
that
he
cannot
make
good
his
charge
against
us
,
viz.
that
it
is
our
ordinary
and
usual
practise
:
for
besides
no
lesse
then
between
one
and
two
hundred
,
which
in
grosse
I
can
ghesse
at
,
which
with
these
hands
I
have
baptized
,
I
have
seen
with
these
eyes
many
a
one
more
baptized
by
others
,
yet
never
did
I
see
male
or
female
baptized
naked
to
this
hour
,
nor
next
to
naked
neither
,
if
I
understand
Mr.
Baxs
.
meaning
in
that
bawbling
phrase
of
next
to
naked
;
Yea
I
suppose
I
may
safely
say
my
converse
for
these
5
years
together
and
upward
hath
been
with
them
that
are
commonly
called
Anabaptists
,
and
my
businesse
hath
been
for
so
long
time
at
least
among
that
people
more
then
I
perceive
Mr.
Baxs
.
hath
,
and
much
more
then
among
any
other
people
,
being
more
or
lesse
acquainted
with
a
score
of
their
Congregations
,
yet
howbeit
Mr.
Blake
flings
a
little
at
us
too
,
and
hath
his
fingers
so
far
in
this
spatter
,
as
to
say
page
8.
Those
that
have
put
a
kind
of
necessity
upon
dipping
have
spoken
much
of
being
received
naked
●n
baptism
,
I
never
heard
the
least
speech
of
such
a
thing
,
nor
a
syllable
among
them
to
such
a
purpose
.
And
if
Mr.
Ba.
cannot
prove
it
to
be
our
ordinary
known
practise
to
dip
naked
then
in
the
name
of
the
Lord
Jesus
before
whom
he
and
I
shall
shortly
both
appear
,
I
intreat
Mr.
Ba.
who
as
concerning
zeal
yet
persecutes
the
Church
of
God
,
&
poures
out
reproach
upon
true
Christians
,
giving
his
voice
for
them
with
as
much
modesty
as
Haman
Est.
3.8
.
as
for
high
way
Murderers
,
alias
that
they
may
all
suffer
execution
being
through
blindnesse
and
excaecation
exceedingly
mad
against
them
,
that
of
an
ignorant
Saul
he
would
become
a
seeking
,
a
searching
,
a
seeing
,
a
preaching
Paul
of
the
faith
,
which
he
hitherto
destroies
:
and
though
he
verily
thinks
with
himself
that
he
ought
to
do
what
he
does
against
the
truth
,
yet
I
beseech
him
to
know
that
he
is
but
as
others
have
been
b●fore
him
,
zealous
of
God
,
but
not
according
to
knowledg
,
sith
it
is
but
of
the
Traditions
of
his
Fathers
Gal.
1.14
,
And
sith
he
avers
from
his
heart
page
129.
that
for
his
part
he
neither
knowes
the
day
nor
year
when
he
began
to
be
sincere
,
no
nor
the
time
when
he
began
to
professe
himself
a
Christian
,
in
which
I
believe
him
,
if
he
mean
a
Christian
in
Scripture
sense
,
I
begg
of
him
in
the
bowels
of
Christ
Jesus
,
that
he
would
now
begin
to
be
sine
cerâ
a
Christian
indeed
,
not
by
the
halves
,
but
altogether
,
for
there
is
yet
a
mixture
of
much
wax
among
his
honey
,
and
of
much
antichristianism
in
his
Christianity
,
and
as
sure
as
he
is
ignorant
when
he
began
to
professe
to
be
a
Christian
,
so
sure
I
am
that
he
never
yet
began
to
professe
to
be
a
Christian
in
truth
,
who
knowes
not
that
ever
he
was
otherwise
,
but
hath
and
holds
his
profession
as
the
Turk
and
Jew
do
theirs
viz.
for
the
true
one
at
a
venture
,
because
they
were
born
and
bred
in
it
,
and
received
it
by
Tradition
onely
from
forefathers
.
And
as
he
will
prove
himself
to
be
what
he
professes
to
be
viz.
a
hater
of
ignorant
violence
,
so
I
advise
him
to
be
a
hater
also
of
violent
ignorance
,
of
which
hateful
quallity
in
my
mind
he
hath
as
much
as
any
of
the
greedy
gang
,
Gangraena
it self
onely
excepted
,
not
excepting
Dr.
Featley
,
Dr.
Bastwick
,
Mr.
Bayliff
,
Mr
Pagit
,
not
any
among
the
proud
pack
of
Prelates
,
that
most
perheminently
prate
against
the
Gospel
.
And
sith
Mr.
Ba.
saies
this
much
more
that
it
is
very
suspicious
,
and
to
him
unsavory
that
Mr.
T.
should
say
no
more
but
that
it
is
not
necessary
that
they
be
baptized
naked
,
as
if
he
took
it
to
be
lawfull
,
though
not
necessary
,
and
thinkes
he
should
rather
have
given
his
Testimony
against
it
as
sinful
,
and
expressed
some
dislike
if
he
do
indeed
dislike
,
and
judge
it
sinful
,
and
if
he
do
not
he
dare
boldly
say
he
is
very
far
gone
,
let
me
say
thus
much
more
,
that
then
it
is
as
suspicious
,
and
to
me
unsavory
,
that
Mr.
Ba.
should
say
no
more
but
that
it
is
a
breach
of
the
seventh
commandement
,
ordinarily
to
baptize
the
naked
,
as
if
he
took
it
to
be
lawful
to
do
it
sometimes
,
but
not
ordinarily
:
me
thinks
he
should
giue
his
Testimony
against
it
as
sinful
,
to
do
it
at
all
,
and
express
some
dislike
if
he
do
indeed
dislike
and
judge
it
sinful
,
and
if
he
do
not
,
I
dare
boldly
say
he
is
gone
farther
in
filth
,
then
Mr.
T.
or
any
baptized
person
ever
went
yet
,
save
such
as
are
gone
quite
off
from
the
way
of
truth
to
the
dishonour
of
it
since
they
owned
it
,
whose
sin
yet
(
the
more
shame
for
Mr.
Ba.
)
he
in
his
next
argument
,
laies
to
the
truths
charge
,
and
theirs
,
who
both
own
and
honour
it
by
abiding
in
it
,
who
are
lesse
gladly
,
and
more
sadly
sensible
of
their
sins
,
and
villanies
then
Mr.
Ba.
can
be
,
by
how
much
by
reason
of
their
lasciviuos
wayes
,
which
many
follow
,
the
way
of
truth
they
walk
in
is
,
as
was
foretold
it
should
be
2
Pet.
2.1.2.3
.
by
Mr.
Ba.
and
his
admirers
evil
spoken
of
.
But
if
Mr.
Ba.
shall
still
say
it
is
suspicious
and
unsavory
for
Mr.
T.
to
say
the
one
,
but
not
for
himself
to
say
the
other
,
and
will
none
of
the
foregoing
advice
to
repent
and
be
baptized
,
but
rather
reject
the
counsel
of
God
against
himself
being
not
baptized
,
because
he
hath
experience
(
by
hearsay
)
that
we
baptize
females
naked
,
then
a
rod
and
a
rod
for
the
back
of
Mr.
Baxter
,
who
pardons
to
himself
the
same
defects
,
wherein
he
holds
others
guilty
,
who
so
slenderly
takes
up
every
tattle
against
the
truth
,
and
proclaimes
it
for
truth
to
the
whole
world
,
for
the
simple
believeth
every
word
,
but
the
prudent
man
looks
well
to
his
going
Prov.
14.15
a
prudent
man
foresees
evil
and
secures
himself
,
but
the
simple
passe
on
and
are
punished
Prov.
22.3
.
As
for
his
next
and
last
argument
against
us
which
he
drawes
from
the
judgments
of
God
that
ever
follow
us
,
wherein
he
jumbles
all
kinds
of
sectaries
into
the
name
of
Anabaptists
as
the
Antibaptists
use
commonly
to
do
,
witnesse
Featley
and
others
,
and
makes
them
bear
the
burden
of
all
the
mischiefs
that
were
ever
perpetrated
by
all
the
mad
braind
men
in
all
the
world
,
as
Iohn
of
Leyden
and
all
the
rest
of
his
ranting
strain
,
it
is
scarce
current
consequence
to
say
Gods
judgements
are
upon
a
people
,
therefore
that
people
are
none
of
his
,
for
all
things
come
alike
to
all
,
&
none
knowes
love
or
hatred
by
what
is
before
him
here
Eccl.
8.14
.
and
the
9.1.2.3
.
yet
sith
he
speaks
of
ruinating
judgements
,
let
the
consequence
passe
as
valid
,
but
then
his
minor
is
utterly
false
,
for
the
Anabaptists
are
not
all
ruinated
yet
,
nor
will
be
till
the
Clergy
are
quite
cashiered
,
as
evident
as
it
is
that
they
have
every
where
withered
and
suddenly
come
to
nought
heretofore
,
and
since
he
speakes
of
spiritual
judgements
e.
g.
that
practise
saith
he
hath
never
helped
,
but
hindred
the
work
of
God
where
it
comes
,
nor
hath
God
blest
their
ministry
to
conversion
of
soules
as
he
hath
other
mens
,
but
rather
they
have
been
instruments
of
the
Churches
scandal
and
misery
.
Secondly
,
that
hath
been
the
inlet
to
most
other
vile
opinions
,
few
stop
at
it
but
go
much
further
,
God
hath
usually
given
up
their
societies
to
notorious
scandalous
wicked
lives
,
and
conversations
more
then
others
that
professe
godlinesse
,
and
never
prospered
them
so
far
as
to
have
any
established
Churches
,
which
should
credit
the
Gospel
.
I
grant
that
some
of
these
are
sad
emblems
of
a
people
none
of
Gods
,
onely
Mr.
Ba.
hath
here
saddled
the
wrong
asse
,
for
this
way
of
baptism
hinders
onely
the
work
of
mans
Tradition
,
which
would
make
void
the
commandement
of
God
,
but
being
it self
the
work
and
way
of
God
,
is
hindred
where
ere
it
comes
by
Priestly
malice
,
preaching
Gods
fear
after
precepts
of
men
,
nor
hath
God
blessed
the
Nationall
ministry
to
the
true
conversion
of
soules
as
he
hath
done
theirs
,
but
to
the
conversion
of
them
to
a
Gospel
of
their
own
making
,
for
repent
and
be
baptized
was
the
Gospel
that
Peter
preached
,
and
that
is
it
that
is
now
practised
by
us
,
and
how
many
are
converted
and
baptized
accordingly
is
so
evident
,
that
it
needs
no
proof
at
this
hour
,
but
repent
and
be
not
baptized
is
the
Gospel
the
Priesthood
preaches
,
and
if
you
call
that
conversion
,
which
indeed
is
confusion
,
we
confesse
their
converts
are
more
more
then
ours
,
such
instruments
of
scandal
and
misery
to
the
true
Churches
are
the
Priests
in
all
places
by
their
reproaches
,
nor
is
baptism
the
inlet
of
any
vile
opinions
any
more
then
the
same
was
in
the
primitive
times
,
wherein
many
that
were
baptized
did
turne
hereticks
,
when
they
had
done
,
as
they
do
now
,
but
what
wise
man
then
imputed
it
to
their
baptism
?
and
yet
some
of
those
opinions
Mr.
Ba.
calls
vile
,
will
be
proved
to
his
conscience
in
due
time
to
be
the
truth
:
yet
many
that
are
baptized
do
run
out
to
very
vile
opinions
▪
and
practises
no
better
then
their
principles
,
and
stop
not
there
indeed
as
he
saies
,
but
go
much
further
,
and
degenerate
into
wayes
o●
wickednesse
more
abominable
then
ever
in
former
time
,
and
of
these
Ranters
Mr.
Copp
is
none
of
the
least
attainers
,
whom
Mr.
Ba.
p.
148.
hath
very
well
set
forth
in
his
colours
,
for
I
believe
God
in
Iustice
hath
given
him
up
,
and
many
other
besides
him
to
more
notoriousnesse
of
error
and
enormity
,
then
ever
any
that
profest
godlinesse
,
But
what
then
?
shall
we
impute
that
fault
to
his
being
baptized
?
I
trow
not
;
for
howbeit
Mr.
Ba.
so
imagines
,
yet
it
was
because
he
honoured
not
the
truth
,
when
he
had
owned
it
,
nor
walked
in
Christ
after
he
had
received
him
,
in
which
case
how
often
God
gives
over
to
strong
delusions
is
evident
,
not
only
by
the
word
,
which
declares
that
when
men
like
not
to
retain
God
in
their
knowledge
he
oft
gives
them
over
unto
vile
affection
,
But
also
by
sad
experience
in
the
world
in
these
last
times
,
wherein
2
Pet.
2.1
.
1
Tim.
4.1
.
and
the
2.3.1
.
doctrines
of
divels
are
rife
among
them
,
that
once
owned
the
faith
,
yet
the
faith
not
a
whit
in
fault
for
all
that
,
but
departure
from
the
faith
before
expressed
.
And
that
the
fall
of
these
men
is
into
worse
then
ever
before
,
it
is
no
argument
against
,
but
rather
for
the
way
they
newly
fall
from
,
the
sensuality
of
such
as
separate
themselves
from
the
true
Churches
in
the
later
times
,
i.
e.
congregational
after
these
are
once
separated
from
the
false
ones
i.
e.
the
nationall
,
being
prophesied
of
2
Pet.
2.
Iude
19.
of
old
,
that
it
should
be
greater
then
that
of
all
beastly
men
that
were
before
them
;
besides
corruptio
optimi
pessima
,
the
higher
the
rise
into
reformation
,
the
more
desperate
the
fall
into
deformation
,
of
those
that
reform
and
prove
deformed
again
:
that
greater
depth
of
hell
therefore
men
fall
into
that
fall
from
us
,
proves
the
hight
of
our
Churches
to
be
neerer
heaven
,
then
that
of
yours
,
for
if
after
they
have
escaped
&c.
2
Pet.
2.20.21.22
.
when
Cop
was
in
his
standing
in
the
Church
of
England
,
I
remember
very
well
,
for
I
knew
him
better
then
then
ever
since
,
he
had
some
bounds
from
conscience
to
his
corruption
,
but
having
been
once
inlightned
higher
then
Mr.
Baxter
ever
was
yet
in
the
will
and
way
of
God
,
and
tasted
of
the
heavenly
gift
,
and
made
a
partaker
of
the
holy
spirit
,
and
obeyed
the
truth
as
it
is
in
Jesus
,
and
yet
fallen
away
,
his
conscience
is
seard
with
a
hot
iron
,
and
I
have
small
hope
of
his
renewing
against
by
repentance
,
who
thus
denies
the
Lord
that
bought
him
,
and
crucifies
the
Lord
afresh
,
and
is
twice
dead
,
pluckt
up
by
the
Roots
,
a
raging
wave
of
the
sea
foaming
out
his
own
shame
.
But
what
is
all
this
to
those
that
yet
walk
in
truth
of
baptism
,
more
then
to
warn
them
that
they
depart
not
from
it
,
as
he
hath
done
,
lest
they
come
into
the
same
condemnation
with
him
?
doth
it
prove
baptism
to
be
the
cause
of
that
grosness
that
often
followes
,
when
a
person
is
baptized
?
in
no
wise
,
for
his
non
abiding
in
the
love
of
the
truth
▪
and
that
doctrine
of
Christ
gives
God
occasion
to
give
over
to
the
height
of
wickednesse
.
I
appeal
therefore
to
the
conscience
of
Mr.
Baxter
,
-
1.
Whether
the
Pope
may
not
by
as
good
consequence
charge
all
these
errors
that
are
upon
Protestanism
,
saying
Thus
,
the
Ptotestants
stop
not
there
,
but
run
out
further
from
Episcopacy
to
Presbytery
,
and
to
Independency
,
and
so
to
Anabaptism
,
and
so
to
all
?
it
is
true
,
Protestanism
is
occasio
or
causa
sine
qua
non
,
for
such
as
sit
still
in
the
smoak
of
the
Popes
Traditions
,
are
not
acquainted
with
the
new
found
fancies
of
the
Ranter
,
But
Protestanism
is
not
the
true
cause
.
-
2
:
Whether
Mr.
Ba
,
be
so
well
aware
as
he
should
be
what
time
of
day
it
is
,
when
Peter
and
Iude
point
out
these
things
so
plainly
;
and
yet
he
wonders
at
them
as
a
Mystery
?
-
3.
Whether
the
few
owning
,
and
the
few
abiding
in
the
true
way
of
baptism
,
doth
not
prove
it
to
be
the
streit
and
narrow
way
that
leads
to
life
,
which
few
find
?
-
4.
Whether
he
think
we
lay
not
to
heart
their
misery
and
madnesse
that
run
off
from
us
as
well
as
he
,
and
strive
not
to
warn
and
watch
over
them
as
much
as
he
?
and
if
so
,
why
he
blames
us
more
then
himself
,
that
,
do
what
we
can
,
so
many
run
to
ruin
?
besides
some
he
names
were
never
baptized
,
though
neer
it
,
as
Mr.
Saltmarsh
.
-
5.
Whether
it
be
just
to
load
them
that
still
stick
to
the
truth
,
with
the
blame
of
all
their
blasphemies
that
go
off
from
it
?
T
is
true
the
way
of
truth
will
be
evil
spoken
of
by
the
Priest
,
by
reason
of
the
madnesse
of
the
false
Prophet
2
Pet.
2.2
.
but
that
is
ought
let
every
reasonable
man
examine
:
The
Rantizer
renounces
his
sprinkling
,
and
is
baptized
in
truth
,
and
after
renounces
that
,
and
runs
on
to
be
a
Ranter
,
and
then
all
is
reckoned
to
his
baptism
:
poor
truth
may
say
quum
nemini
obtrudi
potest
,
itur
ad
me
:
every
one
shifts
it
off
from
himself
,
and
truth
must
carry
the
scandal
,
and
baptism
bear
the
burden
of
all
:
the
Priest
and
his
people
are
they
by
whom
,
the
false
Prophet
and
his
people
they
by
reason
of
whom
the
way
we
walk
in
is
evil
spoken
of
,
but
vae
illis
per
quos
,
vae
illis
presertim
propter
quos
,
veritatis
via
blaspemabitur
,
quam
optimum
esset
utrisque
,
si
nati
non
fuissent
:
Mat.
18.7
.
&
26.14
.
2
Pet.
2.2
.
What
force
therefore
is
in
this
Argument
to
conclude
against
the
truth
of
our
way
?
yea
what
absurdity
is
in
all
Mt.
Baxters
Arguments
against
us
you
see
,
in
all
which
he
sits
beside
the
cushion
,
yea
and
indeed
the
whole
bulk
of
them
is
nothing
but
a
thing
full
of
emptinesse
.
Rantist
.
I
would
fain
see
you
answer
that
book
as
nothing
as
it
is
,
I
believe
it
is
more
then
ever
will
be
answered
by
any
to
any
purpose
.
Baptist.
First
,
there
is
a
great
part
of
his
book
needs
no
answering
from
us
,
being
such
an
absurd
aberration
from
what
we
hold
and
practise
in
contradistinction
to
him
,
to
other
things
,
which
he
undertakes
to
disprove
,
though
we
(
and
who
doth
not
?
)
do
join
with
him
fully
in
them
,
and
do
hold
as
he
does
,
as
namely
,
almost
all
those
7
or
8
Arguments
from
page
125.
to
page
138.
wherein
he
spends
himself
mostly
in
declaring
against
judgements
and
practises
,
that
are
no
more
ours
,
nor
any
ones
else
,
that
I
know
of
,
more
then
his
own
:
for
who
holds
Christians
children
quâ
Christians
children
,
i.
e.
without
their
own
personal
profession
of
faith
,
and
Christianity
,
in
which
case
heathens
children
may
be
baptized
also
,
are
to
be
baptized
when
they
come
to
years
,
any
more
then
the
children
of
heathens
?
Again
,
who
holds
or
practises
such
a
thing
as
naked
dipping
of
women
and
maids
?
not
I
,
nor
any
man
breathing
under
heaven
I
imagin
,
nor
will
any
wise
man
be
coxcombd
into
the
belief
of
it
that
t
is
our
practice
I
hope
,
because
Mr.
Ba.
disputes
against
it
as
ours
,
yet
these
are
the
main
matters
argl'd
against
well
nigh
in
all
those
pages
,
yea
if
he
prove
the
baptism
of
Christians
children
at
years
ordinarily
to
be
against
rule
,
t
is
fully
sufficient
against
the
Anabaptists
,
saith
he
,
if
we
had
not
a
word
more
against
them
,
the
man
feigns
adversaries
to
himself
,
and
finds
himself
work
with
them
,
and
takes
on
and
layes
about
him
like
a
Thatcher
,
and
fights
,
and
fences
against
his
foes
when
he
hath
none
at
all
about
him
.
Secondly
,
much
if
not
more
then
a
third
part
of
it
,
viz.
from
p.
262.
to
p.
286.
consists
almost
universally
in
a
particular
private
publike
prate
to
Mr.
Tombs
in
vindication
of
himself
f●om
Mr.
Tombs's
valedictory
vindication
of
himself
from
Mr.
Baxs
.
abuses
of
him
,
which
tedious
,
mixt
,
blattering
recrimination
,
and
red-argumentation
,
if
any
save
Mr.
Tombs
himself
,
whom
it
so
personally
relates
to
,
shall
trouble
himself
with
from
better
employment
,
and
the
world
with
any
more
reply
to
,
then
the
Lord
rebuke
him
,
he
hath
more
time
then
wisdom
profitably
to
improve
it
.
Thirdly
much
if
not
much
more
then
a
third
part
of
the
residue
,
viz.
from
p.
289.
to
338.
he
spends
in
division
with
other
divines
for
pleading
and
practising
baptism
to
infants
from
other
grounds
and
principles
and
to
other
ends
and
purposes
then
himself
doth
,
as
namely
,
from
Tradition
,
and
yet
in
order
to
baptismal
regeneration
,
as
Mr
Bedford
,
who
is
fain
to
fly
to
tradition
for
proof
of
infant
baptism
,
and
yet
holds
that
baptism
doth
really
as
an
instrumental
efficient
cause
confer
,
and
effect
the
grace
of
regeneration
of
nature
on
infants
,
which
Mr
Bedford
,
Dr.
Burges
,
Dr.
Ward
,
together
with
Mt.
Baxter
himself
,
and
I
know
not
how
many
more
Divines
,
in
the
meandrous
multitudinous
mist
of
whose
pro
and
con
opinions
a
man
may
sooner
loose
himself
then
find
the
truth
,
are
all
ore
the
tops
of
the
boots
in
dissentaneous
discourses
about
a
businesse
called
baptismal
regeneration
,
the
quiddity
,
quantity
,
and
commodity
of
which
non
ens
,
of
which
nonsense
,
as
to
infants
,
is
so
curiously
pryed
into
,
and
learnedly
inquired
after
by
them
,
that
it
is
not
for
every
ordinary
body
,
that
hath
no
more
learning
then
Peter
and
Iohn
had
,
who
never
Scholasticallized
the
plain
Gospel
out
of
the
reach
of
plain
men
and
poor
folks
,
as
our
Rabbies
now
adaies
do
,
to
come
within
a
mile
or
two
of
their
meaning
;
some
divining
on
this
wise
,
some
on
that
,
some
one
thing
,
some
another
,
some
that
baptism
is
instituted
to
work
the
first
grace
in
infants
,
i.
e.
habitual
,
but
not
in
men
,
in
whom
the
first
grace
is
prerequired
,
as
Mr.
Bedford
,
some
thwarting
that
by
this
reason
,
that
baptism
cannot
have
two
different
uses
to
men
and
infants
,
and
yet
saying
with
all
,
that
it
may
be
for
some
ends
to
the
Aged
,
for
which
it
is
not
to
infants
,
as
Mr.
Baxter
,
some
saying
that
baptism
is
a
Physical
,
some
a
Metaphysical
,
some
a
Hiperphysical
instrument
to
convey
real
grace
into
infants
▪
the
spirit
working
it
in
them
thereby
naturally
,
or
rather
supernaturally
,
as
Mr.
Bedford
who
holds
that
it
really
conveyes
grace
on
all
infants
elect
,
or
non
elect
,
and
Dr.
Burges
,
who
yet
differs
and
subdivides
from
him
,
holding
that
it
conveyes
grace
on
the
elect
infants
only
,
and
not
on
the
non-elect
,
some
that
baptism
is
onely
a
moral
instrument
,
and
the
spirit
neither
a
Physical
nor
Hyperphysical
,
but
a
moral
Agent
in
baptism
,
signifying
and
so
working
on
the
souls
,
sealing
and
conveying
no
real
grace
,
but
relative
grace
,
i.
e.
right
to
the
real
,
as
Mr.
Baxter
,
who
saith
that
real
true
grace
and
change
of
mind
is
to
go
before
baptism
,
as
a
condition
both
in
the
institution
,
and
every
example
of
baptism
through
all
the
bible
,
therefore
not
to
be
conveyed
in
it
,
this
Mr.
Baxter
proveth
by
the
institution
Math.
28.18
.
Mark
16.
and
by
the
examples
of
the
Iewes
,
Samaritans
,
the
Eunuch
,
Paul
,
Lydia
,
the
Iaylor
,
the
Corinthians
,
who
all
did
gladly
receive
the
word
,
repent
and
believe
,
and
then
and
thereupon
only
were
baptized
p.
300.
and
because
all
this
is
exclusive
of
infants
,
who
have
no
faith
nor
grace
(
for
to
the
utter
confutation
of
the
Ashford
Disputers
,
who
say
infants
in
their
infancy
have
faith
and
the
spirit
of
grace
,
and
that
apparently
enough
,
the
Scripture
making
it
plainly
appear
concerning
them
)
Mr.
Baxter
professeth
that
it
is
utterly
unknown
to
any
man
on
earth
and
unrevealed
in
the
word
,
whether
God
give
infants
any
inherent
spiritual
grace
or
not
p
301.
Therefore
to
salve
his
baptism
of
infants
that
have
not
that
grace
,
and
faith
in
them
,
that
is
prerequired
to
be
in
persons
to
be
baptized
,
as
a
condition
,
he
very
goodly
tells
us
that
by
grace
and
faith
being
prerequired
,
as
a
condition
,
he
means
either
in
the
party
or
another
for
him
,
so
then
though
infants
have
no
faith
in
themselves
yet
o
mirandum
!
they
have
faith
in
the
loines
,
i.
e.
in
the
hearts
of
their
parents
,
and
so
are
to
be
baptized
,
th●y
are
buryed
in
the
dipping
of
the
Ministers
hand
saith
Featley
,
and
believe
by
the
faith
of
their
Parents
,
saith
Mr.
Baxter
.
Thus
oh
how
these
men
,
who
more
stink
of
the
Schooles
then
skill
in
the
Scriptures
,
are
at
variance
about
their
own
inventions
,
bending
their
brains
some
one
way
,
some
another
,
to
botch
up
their
businesse
of
infant-baptism
,
and
yet
,
as
fast
as
one
builds
up
,
another
of
them
saves
us
a
labour
,
and
razes
and
pulls
down
to
our
hands
;
oh
what
stoch
,
what
stuff
,
what
stirs
,
what
strife
,
what
stickling
,
what
striking
flatly
against
each
others
principles
,
what
a
ditty
,
what
a
do
is
here
among
them
?
as
if
the
Divines
were
all
mad
:
so
let
all
the
fraternity
of
divines
be
divided
o
God
,
and
fall
out
ever
about
their
own
falsities
,
till
they
find
thy
truth
,
and
never
let
them
agree
better
among
themselves
on
what
account
to
baptize
infants
,
till
they
(
ashamed
of
themselves
,
and
people
ashamed
of
waiting
on
the
Seers
for
determination
of
what
is
truth
)
be
all
driven
to
confesse
as
(
blessed
be
thy
name
)
Mr.
Baxter
doth
already
p.
301.
That
they
find
it
a
hard
controversie
to
prove
infant
baptism
it
is
so
dark
in
the
Scripture
,
much
more
a
hard
task
to
prove
different
uses
of
it
to
men
and
infants
,
as
needs
they
must
if
they
prove
it
to
be
of
use
to
infants
,
for
it
signifies
not
at
all
to
them
as
it
does
to
men
,
and
so
to
conclude
,
to
the
freeing
of
themselves
from
that
puzzle
and
perplexity
,
and
fire
of
contention
that
now
they
fry
in
,
for
their
hatred
of
that
one
onely
plain
way
of
truth
that
leades
to
piece
,
that
verily
t
is
not
thy
will
that
any
infant
at
all
should
be
baptized
;
and
let
Mr.
Ba.
who
was
once
in
doubt
of
infant
baptism
,
upon
sight
of
the
slender
grounds
that
other
divines
did
hold
it
from
,
till
satan
seduced
him
back
again
to
the
belief
of
it
again
,
be
perswaded
▪
if
it
be
thy
will
,
on
sight
of
the
more
weak
and
slender
principles
,
which
with
much
ado
he
hath
found
out
,
whereon
to
satisfy
himself
and
others
,
and
to
sit
still
in
the
shadow
of
that
superstition
,
to
be
not
almost
onely
,
but
altogether
,
saving
their
sufferings
from
him
,
such
as
thy
servants
are
,
whom
he
yet
vilifies
what
he
can
.
As
then
to
Mr.
Baxters
Appendix
of
Animadversions
on
Mr.
Bedfords
,
Dr.
Burges
,
and
Dr.
Wards
absurdities
about
baptismal
regeneration
of
infants
,
t
is
no
matter
to
us
,
yea
I
conceive
it
a
likely
means
of
it self
to
make
wise
men
renounce
Infants
baptism
,
that
read
there
at
what
ods
they
are
,
and
how
they
wrangle
among
themselves
that
own
it
;
beside
sith
he
that
passing
by
meddles
with
a
strife
not
belonging
to
him
is
like
one
that
takes
a
dog
by
the
ears
Pro.
26.17
.
i
le
passe
by
for
my
part
,
and
not
meddle
with
it
at
all
.
Fourthly
,
another
part
of
Mr.
Baxters
book
is
a
small
slender
tract
of
about
one
leaf
long
penned
in
proof
of
baptisms
abiding
a
standing
ordinance
of
Christ
to
the
worlds
end
,
and
therein
so
far
am
I
from
excepting
and
contradicting
,
that
I
rather
approve
it
,
&
considering
the
high
head
of
contradiction
that
in
this
last
loose
age
already
is
,
and
within
a
while
much
more
,
and
mote
headily
will
be
made
against
it
,
and
how
the
subtility
of
Satan
is
such
that
sith
he
can
uphold
his
kingdome
now
no
longer
by
his
old
souldiers
the
Rantizers
,
which
changed
the
lawes
and
ordinances
of
Christs
kingdome
,
he
seeks
to
do
it
by
erecting
a
new
moddle
,
of
men
,
I
mean
the
seekers
,
and
Ranters
,
who
rase
the
very
foundations
of
it
,
and
how
sith
he
can
prevail
no
more
to
deceive
the
nations
from
the
narrowway
of
truth
by
his
old
Spiritualty
the
spiteful
Priest
,
he
hath
spit
a
new
Spiritualty
out
of
his
mouth
,
from
which
as
from
a
greater
Carnalty
then
the
other
,
the
earth
,
that
it
may
be
ripe
for
the
sickle
as
it
must
be
at
Christs
coming
,
shall
abound
with
abomination
i.
e.
they
that
separate
themselves
from
the
true
Church
after
their
separation
with
them
from
the
false
,
sensual
having
not
the
spirit
,
yet
pretending
more
highly
to
it
then
ever
any
,
considering
all
this
,
I
say
,
I
seriously
side
with
Mr.
Ba.
as
to
that
subject
,
and
to
shew
him
,
who
simply
supposes
we
are
all
a
people
posting
towards
the
pulling
down
of
Christs
ordinances
,
because
some
do
,
and
because
all
of
us
,
as
we
are
sworn
to
i●
,
seek
what
we
are
able
to
pull
down
mens
,
to
shew
him
I
say
notwithstanding
his
conceits
to
the
contrary
,
how
close
we
keep
according
to
the
counsel
both
of
Peter
and
Iude
in
that
behalf
2
Pet.
3.2
.
Iude
17.
to
the
commandements
of
Christ
and
his
Apostles
in
these
last
daies
,
wherein
they
declare
that
others
should
depart
from
and
despise
them
,
to
shew
him
also
how
little
reason
he
hath
to
charge
us
with
their
evils
,
who
are
(
to
use
his
own
phrase
p.
26
▪
)
above
ordinances
i.
e.
above
obedience
to
God
,
and
so
Gods
themselves
,
I
intend
God
willing
be●ore
this
work
escape
my
hand
,
that
is
now
under
it
to
bestow
some
few
lines
on
the
same
subject
,
having
been
often
requested
to
it
by
others
in
vindication
to
the
truth
.
Fifthly
,
as
for
the
forepart
of
Mr.
Baxs
,
book
,
for
more
then
a
fourth
part
of
it
is
worn
out
in
Pream●ular
passages
,
apologies
,
epistles
to
the
Church
at
Kederminster
,
at
Bewdley
,
which
Churches
alias
parishes
of
K●d
.
and
Bew
▪
(
for
all
the
people
,
till
of
late
that
some
few
have
separated
themselves
together
to
Mr.
T.
are
Church-members
with
Mr.
Ba.
in
those
two
places
p.
280.
)
which
parishes
I
say
howbeit
,
sowing
pillowes
that
they
may
sleep
the
more
seeurely
in
superstition
,
Mr.
Ba.
by
a
dedication
of
his
doings
to
the
Church
at
Ked
.
to
the
Church
at
Bew.
would
fain
flatter
into
a
faith
,
that
each
of
them
is
a
Church
of
Iesus
Christ
,
yet
I
must
crave
leav●
to
inform
those
Churches
from
Christ
,
that
as
yet
they
are
no
other
then
Church●s
of
the
Popes
calling
and
constitution
;
for
the
parochial
posture
of
Christning
,
and
so
inchurching
of
all
that
are
born
within
the
bounds
,
and
barely
abide
within
the
precincts
of
the
parish
,
had
its
order
from
the
head
of
those
Churches
viz.
the
Vicar
of
Christ
;
but
not
at
all
from
Christ
Iesus
himself
,
yea
and
though
there
may
be
many
honest
men
in
both
Ked
.
and
Bewdley
,
among
whom
if
Mr.
Ba.
be
one
it
shall
not
grieve
me
at
all
,
yet
according
to
Dr.
Featleys
,
nor
yet
according
to
Mr.
Baxs
.
own
definition
,
who
say
a
true
visible
Church
is
a
particular
company
of
men
professing
the
Christian
faith
,
known
by
two
markes
viz.
the
sincere
preaching
of
the
word
,
and
due
administration
of
the
Sacraments
Dr.
Featly
p.
4
▪
or
a
society
of
persons
separated
from
the
world
to
God
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
called
out
of
the
world
&c.
Mr.
B.
p.
87.
neither
of
those
two
parishes
are
true
visible
Churches
of
Iesus
Christ
,
for
neither
were
they
ever
yet
called
out
of
the
world
,
or
separated
from
the
world
to
God
in
that
wise
i.
e
:
by
such
meanes
,
and
in
such
manner
as
Christs
Church
is
i.
e.
by
the
pure
preaching
,
of
the
word
and
pure
power
of
God
,
but
rather
by
the
power
of
the
word
of
man
i.
e.
partly
of
the
Pope
,
and
partly
of
the
civil
sword
in
this
nation
of
old
,
under
a
penalty
imposing
upon
them
their
present
posture
;
nor
is
the
word
preacht
to
them
to
this
hour
sincerely
by
Mr.
Ba.
or
any
other
parish
minister
,
who
unlesse
he
sing
a
new
song
will
make
them
no
more
a
Church
of
Christ
then
he
found
them
,
but
with
wonderful
much
mixture
of
mans
invention
;
yea
the
fear
of
God
is
taught
by
him
according
to
the
precepts
of
men
,
much
lesse
are
the
Sacraments
rightly
administred
,
for
their
baptism
is
no
baptism
at
all
.
And
as
touching
separation
,
I
know
but
three
separations
they
have
had
since
they
stood
under
the
name
of
Christian
Churches
,
answerable
to
the
different
Christian
Religions
,
of
point
blank
Papism
,
prelatical
Prostantanism
,
and
present
Presbyterianism
,
which
the
parishes
haue
past
under
since
they
have
been
Parishes
,
viz.
a
Presbyterian
separation
by
appointment
of
the
present
Parliament
,
who
on
pain
of
their
displeasure
commanded
all
to
separate
from
the
lesser
superstitions
of
episcopall
formes
,
ceremonies
,
services
,
to
a
finer
and
more
directorian
▪
kind
of
Protestant
profession
;
a
generall
Protestant
separation
by
the
Appointment
of
our
english
state
under
K.
Ed.
and
Q.
Eliz.
who
commanded
all
on
pain
of
their
displeasure
to
separate
from
the
Romish
grosser
superstitions
,
Popes
Supremacies
,
masse
and
other
Marian
opinions
and
professions
,
also
a
parochial
and
a
paropopical
separation
,
or
distinct
oppidal
division
of
their
particular
selves
from
each
other
,
and
all
other
particular
Churches
i
e.
Towns
besides
themselves
,
by
the
appointment
of
the
Pope
and
his
Subs
and
Subsubs
viz.
Christian
Emperours
,
Kings
and
Princes
,
who
when
they
threw
down
their
Crownes
,
and
gave
up
all
their
power
to
make
one
beast
called
Christiendome
,
and
themselves
and
theirs
to
be
ruld
and
reignd
over
wholly
by
the
whore
at
her
wil
,
did
both
separate
all
Christendome
from
the
world
,
and
then
sub-separate
it
into
many
smaller
Christendomes
,
and
constituted
Churches
i.
e
,
national
provincial
,
parochial
:
and
thus
Ked
.
and
Bew.
first
began
to
be
Churches
,
or
societies
visibly
separated
from
the
world
viz.
by
the
call
of
the
Pope
,
who
separated
one
parish
from
another
;
but
Christs
Churches
had
another
separation
i.
e.
by
the
word
barely
preached
,
and
not
by
outward
force
imposed
,
they
were
called
to
faith
in
Christ
,
and
baptism
,
not
Rantism
,
into
his
name
for
remission
of
sins
,
and
after
that
continued
in
the
Apostles
doctrine
,
and
in
fellowlowship
one
with
another
,
not
forced
,
but
free
,
and
in
breaking
of
bread
and
prayers
:
these
are
the
Churches
to
which
as
then
,
so
now
the
Lord
adds
dayly
such
as
shall
he
saved
,
and
therefore
I
must
tell
Mr.
Ba.
and
the
honest
men
in
either
Ked
.
or
Bew.
that
are
of
Mr.
Bs.
beguiling
that
except
they
repenting
both
for
and
from
their
dead
works
,
and
their
vain
conversation
in
point
of
baptism
,
worship
,
Church-fellowship
&c
received
by
Tradition
from
their
fathers
,
and
their
unadvised
zeal
in
siding
to
smite
Christ
with
reproches
thorow
the
sides
of
the
true
Churches
,
be
baptized
better
then
ever
they
have
been
,
and
do
as
those
did
in
Act.
2.
which
as
no
infant
then
did
so
now
none
can
do
,
they
have
neither
the
true
matter
nor
the
true
form
constitutive
of
the
visible
Church
of
Christ
,
yea
so
many
of
them
onely
as
shall
gladly
receive
the
word
,
which
infants
cannot
do
,
and
yet
may
do
well
enough
too
,
neither
that
nor
walking
in
fellowship
being
required
of
them
,
as
it
is
of
others
,
and
be
baptized
according
to
his
will
,
shall
be
owned
as
the
true
visible
Church
of
Christ
in
these
two
parishes
as
Christs
appearing
.
Sixthly
,
the
residue
of
Mr.
Bs.
book
which
containes
his
arch
argumentation
from
three
principles
for
infants
baptsm
viz.
their
discipleship
Church-membership
and
rightship
of
being
dedicated
unto
Christ
,
is
for
the
most
part
,
to
the
satisfaction
of
any
that
are
minded
to
own
the
truth
,
though
not
so
intentionally
in
way
of
formal
answer
to
Mr.
Ba.
so
fully
and
effectually
enervated
before
,
where
the
same
arguments
,
as
they
are
used
by
others
,
are
examined
,
that
it
could
amount
to
no
other
then
superfluity
,
and
Tautologie
to
answer
them
over
again
,
because
they
are
urged
in
another
,
that
is
a
more
pedantick
for
me
by
him
,
whose
work
is
not
at
all
to
produce
any
new
principles
from
which
to
prove
the
point
,
but
onely
to
improve
more
largely
in
a
way
of
labor
more
long
then
strong
,
to
manage
more
formally
in
a
way
of
hipothetical
syllogism
,
and
to
drive
on
more
furiously
these
few
old
ones
;
therefore
excuse
me
,
specially
since
Mr.
T.
hath
given
reply
some
while
since
,
who
is
more
strictly
concern'd
in
it
,
if
I
am
loath
,
unless
there
were
more
need
then
Mr.
Baxs
.
new
triming
up
of
two
or
three
old
arguments
ministers
thereunto
,
to
begin
and
play
over
the
whole
game
again
;
I
know
a
trick
worth
two
of
that
viz.
to
refer
you
to
what
is
already
written
by
Mr.
T.
and
what
I
have
said
my self
above
,
and
my
friend
thereby
be
admonished
,
for
to
make
many
books
,
much
more
upon
one
subject
is
to
no
end
,
and
much
study
is
a
weariness
to
the
flesh
,
yet
a
general
return
I
may
chance
to
give
,
and
some
brief
reply
to
his
arguments
in
particular
.
The
truest
general
verdict
I
can
give
of
it
,
if
I
may
speak
my
judgement
without
offence
,
is
this
,
it
is
a
three
footed
stool
,
the
legs
of
which
are
all
lame
,
and
decrepid
made
by
Mr.
Bax.
for
the
people
of
Ked
.
and
Bewd
.
to
sit
at
ease
on
,
in
that
popish
posture
and
practise
▪
in
which
truth
being
hid
for
ages
and
generations
,
both
they
and
all
Christendome
have
been
housed
,
and
out
of
which
Christ
Jesus
is
now
about
to
storm
them
;
it
is
a
tree
shooting
forth
with
three
Trunkes
against
the
truth
,
whereof
the
middlemost
which
is
the
main
,
runs
out
in
tot
ramos
,
ramulos
,
&
ramusculos
so
many
smaller
boughs
,
twigs
,
and
twiggles
,
and
layes
it self
forth
at
large
into
such
a
train
of
Trivials
,
so
many
littles
to
the
purpose
,
that
he
will
find
himsel●
great
store
of
small
businesse
,
that
does
more
then
think
his
think
to
his
own
self
of
each
particular
odde
conceit
,
that
is
in
it
,
or
that
●alkes
to
the
world
of
it
any
more
then
in
the
general
,
and
in
the
lump
.
In
the
lump
therefore
I
say
in
the
sincerity
of
my
soul
,
as
in
the
sight
of
God
,
I
see
not
what
to
stile
it
more
suitably
to
it self
in
short
,
then
a
lump
of
Logical
superfluity
,
a
systeme
of
Syllogistical
simplicity
,
wherein
the
man
mannages
his
war
like
some
fresh
man
that
is
newly
metriculated
into
the
faculty
of
Logicking
in
mood
and
figure
,
that
delights
to
hear
himself
syllogize
out
every
syllable
,
as
he
hath
scribled
it
over
afore
hand
,
and
treasured
it
up
in
his
papers
;
so
he
comes
out
with
a
huge
heap
of
hypotheticals
,
arguing
at
a
vast
distance
from
the
business
of
baptism
,
and
some
times
ex
suppositis
non
supponen
lis
too
,
as
if
he
would
fetch
infant
baptism
from
far
,
sith
t
is
so
dark
in
Scripture
,
as
he
confesses
it
is
,
that
he
cannot
have
it
nigh
at
hand
,
proving
more
roundly
then
soundly
,
in
a
great
circumference
of
consequence
upon
consequence
,
syllogism
upon
syllogism
thus
,
if
this
then
that
,
if
this
then
that
,
if
this
then
that
,
but
this
therefore
that
;
when
not
seldome
neither
this
nor
that
is
true
;
but
will
you
hear
the
conclusion
of
the
whole
matter
?
it
is
this
.
ma.
If
some
infants
be
disciples
,
and
churchmembers
,
and
to
be
devoted
to
God
therefore
to
be
baptized
.
mi.
But
so
they
are
,
Therefore
to
be
baptized
.
To
which
besides
the
sequel
of
the
Major
,
which
I
shall
shew
to
be
utterly
false
,
i
'le
prove
the
Minor
false
by
the
prosecution
of
this
Syllogism
.
If
infants
be
neither
disciples
in
any
sense
,
much
lesse
that
in
Mat.
28
nor
church
members
of
a
Gospel
Congregation
,
nor
are
to
be
devoted
to
God
in
such
a
sense
as
the
Jewish
males
,
then
not
to
be
baptized
;
But
so
they
are
not
,
Ergo
,
not
to
be
baptized
.
As
for
his
Mediums
whereby
he
Argues
infants
to
be
disciples
,
they
are
so
frivolous
and
foolish
,
that
a
very
child
may
be
ashamed
of
them
.
The
first
,
which
is
taken
out
of
Act.
15.10
.
is
so
abundantly
declared
to
be
absurd
before
,
that
I
need
not
clear
it
further
,
and
therefore
i
'le
say
the
lesse
to
it
here
,
he
argues
thus
viz.
Those
i.
e.
all
those
on
whom
the
false
teachers
would
have
put
the
yoke
of
circumcision
were
disciples
,
But
some
of
those
on
whom
they
would
have
layed
that
yoke
were
infants
.
Ergo
infants
are
disciples
.
The
Major
of
which
is
a
foundation
so
●alse
and
infirm
,
that
I
stand
amaz'd
at
it
that
a
man
of
Logick
should
dare
to
lay
it
,
yet
well
nigh
every
one
of
you
builders
lay
it
as
your
basis
,
from
whence
you
divine
a
discipleship
to
infants
,
and
thereon
build
the
businesse
of
their
baptism
,
as
Doctor
Featley
,
Mr.
Marshall
and
others
,
yea
who
would
think
it
?
inter
scribendum
while
I
am
a
writing
this
very
line
in
Answer
to
Mr.
Bax.
there
is
a
trifle
brought
to
my
hands
o●
a
sheet
and
a
half
,
piping
hot
from
the
presse
,
penned
by
Mr.
Simpson
of
Marden
,
son
to
that
Mr.
Simpson
of
Bethersden
,
whose
private
letters
I
answered
above
,
stiled
a
soveraign
preservative
against
Anabaptism
,
in
which
there
is
nihil
novi
,
no
newes
at
all
,
for
t
is
a
furtive
collection
of
some
few
fraggments
out
of
other
men
viz.
Mr.
Blake
,
the
Ashfordian
dispute
and
others
,
which
all
are
also
more
then
enough
enervated
before
,
whereupon
I
shall
trouble
my self
no
further
then
thus
with
that
toy
,
the
author
whereof
in
his
epistle
to
the
Anabaptists
,
as
he
calls
them
,
about
Marden
,
tells
strange
stories
of
his
being
stormed
on
every
side
,
and
almost
tired
out
with
onsets
and
oppositions
from
their
private
letters
,
and
among
the
rest
he
minds
them
how
he
had
once
to
do
with
a
host
of
them
viz.
September
the
tenth
1649.
in
which
conflict
my self
,
who
was
more
then
an
eye
witnesse
,
though
much
inferior
to
a
worthy
brother
then
in
presence
also
,
viz.
Mr.
Blackwood
,
and
therefore
far
from
arrogating
to
my self
the
title
of
Champion
,
with
which
he
smites
me
in
his
Margent
,
can
testify
how
uncivilly
and
shamefully
the
man
stormed
against
the
truth
,
insomuch
that
unlesse
he
repent
of
the
mad-blind
,
hare-brained
zeal
he
then
expressed
,
many
,
if
not
most
of
that
Auditory
he
then
interrupted
,
whether
he
remember
them
of
it
or
no
,
will
surely
never
forget
it
while
they
live
.
In
which
book
,
I
say
as
there
is
no
new
Argument
,
so
to
be
sure
there
is
this
old
Argument
,
as
well
as
some
more
,
translated
out
of
Mr.
Bax.
or
some
other
,
whereby
to
prove
infants
discipleship
p.
20.
because
the
false
Teachers
would
have
put
the
yoak
of
circumcision
on
them
.
But
Sirs
what
though
they
would
have
put
the
yoak
on
the
disciples
necks
,
will
it
therefore
follow
that
they
were
all
disciples
on
whose
necks
they
would
have
put
the
yoake
?
me
thinks
it
should
not
,
if
you
look
well
about
you
,
any
more
then
this
,
viz.
Augustus
Caesar
put
the
yoak
of
Tribute
on
all
the
Jewes
,
i.
e.
taxed
all
the
Jewes
,
Ergo
,
all
they
were
Jewes
whom
Augustus
taxed
.
Nay
verily
had
it
been
said
they
would
have
put
the
yoake
of
circumcision
on
all
the
disciples
,
as
it
is
not
,
yet
would
it
not
have
held
Retro
that
therefore
all
those
on
whom
they
would
have
put
the
yoak
were
disciples
,
but
in
very
deed
neither
of
those
was
true
,
for
as
it
was
not
all
the
disciples
on
whom
they
would
have
put
that
yoake
,
for
they
did
not
teach
that
women
should
be
circumcised
,
so
all
were
not
disciples
on
whom
they
would
have
put
that
yoak
,
for
male
infants
not
being
capable
to
be
taught
cannot
possibly
be
disciples
at
all
,
much
lesse
such
disciples
as
are
meant
in
that
place
,
of
whom
it
is
most
evident
that
they
were
taught
verse
1.
Much
more
might
be
said
in
disproof
of
this
foolish
fancy
but
that
enough
is
spoken
to
it
before
,
yet
this
is
the
first
Medium
whereby
Mr.
Bax.
bends
himself
to
make
it
good
that
some
infants
are
disciples
,
and
his
other
are
as
mean
to
the
full
as
this
,
he
proves
it
next
by
a
disjunctive
thus
,
If
infants
be
not
disciples
,
it
is
either
because
they
are
uncapable
so
to
be
,
or
else
because
God
will
not
shew
them
such
a
mercy
.
But
neither
of
these
can
be
the
cause
,
Ergo
,
some
infants
are
disciples
.
To
which
I
answer
that
t
is
not
because
God
will
not
shew
them
so
great
a
mercy
,
for
most
undoubtedly
the
Lord
shewes
far
greater
mercie
then
that
,
though
not
that
to
infants
that
dy
in
infancy
,
for
he
saves
them
and
gives
unto
them
everlasting
life
,
and
admits
them
into
the
Kingdome
of
Heaven
,
and
as
for
that
bare
simple
notion
,
outward
account
and
denomination
of
disciples
,
what
extraordinary
great
mercy
is
that
I
wonder
if
it
be
abstracted
from
the
other
?
t
is
not
so
great
a
mercy
but
persons
may
have
it
,
and
yet
be
damned
for
all
that
,
nor
so
great
a
mercy
,
but
that
the
mercy
of
God
may
be
as
great
to
them
without
it
,
nor
so
great
as
that
they
are
capable
of
any
more
benefit
by
it
from
the
Church
,
or
from
their
parents
,
then
they
are
capable
of
if
they
have
it
not
,
they
may
be
prayed
for
by
the
Church
and
by
their
parents
full
as
much
,
and
be
brought
up
by
them
in
the
nurture
and
admonition
of
the
Lord
,
not
onely
as
well
,
but
much
better
,
when
they
are
capable
of
being
disciples
,
and
instructed
,
though
in
infancy
neither
counted
disciples
,
nor
baptized
,
as
if
they
were
supposed
to
be
disciples
before
they
are
taught
,
It
is
therefore
because
they
are
not
capable
to
be
discipled
in
their
nonage
,
and
the
true
reason
why
they
are
not
capable
,
is
that
which
Mr.
T.
alledged
,
and
alas
that
it
should
not
satisfy
Mr.
Bax.
viz.
because
they
cannot
learn
what
is
taught
them
.
Mr.
Bax.
knowing
that
,
fetches
a
compasse
about
another
way
whereby
to
prove
them
capable
to
be
disciples
,
viz.
their
being
servants
of
Christ
,
and
subjects
of
Christs
Kingdome
,
and
thirdly
their
belonging
to
Christ
,
but
what
a
pittiful
piece
of
proof
,
what
a
messe
of
miserable
mistake
is
this
,
as
if
to
belong
to
Christ
,
to
be
Christs
subject
,
Gods
servant
,
and
Christ
disciple
were
convertible
,
and
alltogether
one
and
the
same
,
wheras
howbeit
it
cannot
be
denyed
but
that
every
disciple
of
Christ
belongs
to
Christ
,
and
is
his
Subject
,
and
Gods
servant
,
yet
that
every
one
who
may
be
said
to
belong
to
Christ
,
to
be
Gods
servant
,
and
his
Subject
,
is
Christs
disciple
cannot
be
asser●ed
without
more
absurdity
,
then
Mr.
Bax.
is
willing
to
take
notice
of
in
himself
,
for
Mr.
T.
gives
him
an
Item
of
it
plain
enough
,
for
any
reasonable
man
to
consider
of
,
but
he
is
deaf
to
it
through
a
mind
forestalld
against
the
truth
.
He
tells
us
that
infants
are
capable
to
be
Gods
servants
Levit.
25.41.42
.
and
therefore
consequently
Christs
disciples
,
and
consequently
to
be
baptized
,
for
disciples
and
Gods
servants
signifie
the
same
thing
,
denote
the
same
persons
,
and
that
there
is
the
same
capacity
requisite
to
both
p.
18.19
.
yea
if
there
be
a
difference
saith
he
,
there
is
more
required
to
a
servant
then
to
a
disciple
,
but
what
wretched
evidence
is
here
,
when
as
there
s
nothing
more
clear
,
and
palpably
evident
,
then
this
,
that
more
is
required
to
make
a
disciple
then
a
servant
,
yea
verily
the
consequence
holds
sound
from
Christs
disciple
,
to
Gods
servant
,
but
from
Gods
servant
to
Christs
disciple
,
which
is
his
way
of
arguing
a
very
novice
may
see
it
rotten
,
and
invalid
:
there
is
enough
in
all
the
creatures
,
the
earth
and
heavens
,
which
as
books
,
wherein
we
may
read
it
,
though
not
as
men
that
make
any
verball
narration
of
it
,
declare
the
glory
of
God
Ps.
19.1
.
to
denominate
them
Gods
servants
Psa.
119.91
.
Nebucad-Nezar
had
enough
to
denominate
him
Gods
servant
Ier
43.10
.
as
Mr.
T.
truly
tells
him
,
but
not
enough
to
denominate
him
Christs
disciple
.
Yea
I
appeal
to
Mr.
Ba.
own
conscience
,
whether
at
that
time
,
when
Christ
exercised
his
ministry
among
the
Iews
,
the
whole
Nation
of
the
Iews
as
well
as
those
he
mentions
out
of
Levit.
25.41
.
and
in
the
self
same
sense
with
those
,
were
not
,
Iure
Redemptionis
by
right
of
his
Redemption
of
them
from
Egypt
,
the
servants
of
God
,
had
relatively
a
peculiar
people
to
himself
,
yet
how
few
of
them
were
Christs
disciples
viz.
those
onely
that
attended
to
his
law
,
in
which
respect
though
he
stile
all
Israel
his
servants
,
yet
he
distinguishes
those
few
onely
from
the
rest
that
harkned
not
to
his
law
,
by
the
denomination
of
his
disciples
Isaiah
8.16
.
And
whereas
he
saies
of
infants
may
they
not
be
called
Gods
servants
from
the
meer
interest
of
dominion
that
God
hath
to
them
?
p.
20.
I
answer
,
who
doubts
of
that
?
but
may
they
thereupon
be
called
disciples
,
and
be
baptized
?
if
so
then
from
the
meer
interest
of
dominion
that
God
hath
to
all
men
,
all
men
may
be
called
Gods
servants
,
as
well
as
they
,
and
so
consequently
be
baptized
as
Christs
disciples
.
He
tells
us
further
p.
21.
that
infants
are
capable
of
being
subjects
of
Christs
kingdome
,
taking
kingdome
not
in
the
larger
sense
,
as
it
contains
all
the
world
,
nor
in
the
strictest
as
it
containeth
onely
his
elect
,
but
in
a
middle
sense
as
it
conteins
the
visible
Church
,
therefore
consequently
capable
of
being
Christs
disciples
,
and
of
baptizing
;
and
to
prove
the
antecedent
viz.
that
they
are
subjects
of
Christs
kindome
i.
e.
members
of
the
visible
Church
,
he
uses
this
medium
,
they
are
capable
of
being
subjects
in
any
kingdome
on
earth
,
and
therefore
why
not
of
Christs
kingdome
saith
he
i.
e.
of
the
visible
Church
of
Christ
?
Now
if
this
be
a
good
consequence
,
they
are
capable
to
be
subjects
in
any
Kingdom
on
earth
and
therefore
to
be
subjects
of
Christs
Kingdom
i.
e.
his
Church
,
then
the
infants
of
heathens
as
well
as
these
,
being
capable
to
be
subjects
in
any
Kingdom
on
earth
,
are
consequently
as
capable
to
be
subjects
of
Christs
Kingdom
and
Church
,
and
consequently
to
be
Christs
disciples
,
and
in
their
infancy
to
be
baptized
,
but
Mr.
Baxter
himself
will
say
non
sequitur
unto
this
.
He
tells
us
further
that
Christ
would
have
some
infants
i.
e.
believers
infants
,
for
those
he
meanes
,
to
be
received
as
disciples
,
therefore
some
infants
i.
e.
such
are
his
disciples
.
To
prove
the
antecedent
he
jumbles
together
a
number
of
places
out
of
Mat.
Mark
and
Luke
viz.
Mat.
18.5
.
the
10.42
.
Mark
.
9.41
.
Luke
9.47.48
.
in
one
of
which
places
because
Christ
saies
of
a
child
,
who
so
shall
receive
this
child
in
my
name
receiveth
me
,
by
comparing
this
place
with
the
rest
,
where
Christ
saies
to
his
disciples
,
and
of
them
also
,
not
of
infants
,
whoso
shall
give
to
you
a
cup
of
water
in
my
name
,
because
you
belong
to
Christ
,
or
as
Matthew
hath
it
in
the
name
of
a
disciple
,
he
shall
not
loose
his
reward
,
he
gathers
that
some
i.
e.
believers
infants
are
disciples
,
and
to
be
received
to
baptism
,
as
such
,
for
saith
he
,
in
Christs
name
,
and
as
Christs
disciple
,
and
as
belonging
to
Christ
are
all
one
in
Christs
language
.
To
which
I
answer
,
First
,
by
denying
that
in
Christs
name
,
and
as
a
disciple
,
and
as
belonging
to
Christ
are
all
one
:
for
in
Christs
name
is
a
Term
of
larger
extent
and
latitude
then
the
rest
,
so
that
we
may
be
said
to
do
good
in
Christs
name
to
some
persons
,
whom
yet
we
cannot
do
good
to
as
belonging
to
him
in
that
neer
relation
of
his
disciples
:
in
the
name
of
Christ
,
besides
severall
other
significations
,
which
the
phrase
hath
,
is
as
much
sometimes
as
for
Christs
sake
,
who
requires
it
,
and
to
do
good
to
others
in
the
name
of
Christ
is
to
do
good
to
them
for
Christs
sake
,
and
then
we
may
be
said
to
do
good
for
his
sake
,
not
onely
when
we
do
good
to
them
that
are
disciples
of
Christ
,
upon
that
account
of
their
belonging
to
him
as
his
,
but
also
,
when
we
do
good
to
them
that
are
none
of
his
disciples
,
upon
the
meer
account
of
his
command
,
who
injoines
all
persons
as
occasion
is
to
do
good
to
all
,
though
especially
to
the
houshold
of
faith
:
whereupon
also
I
perswade
my self
verily
,
nor
is
it
very
unworthy
of
observation
,
that
the
spirit
when
it
speaks
of
doing
good
to
profest
disciples
indeed
Mar.
9.41
.
he
incourages
to
receive
them
,
not
onely
in
the
name
i.
e.
for
the
sake
of
Christ
so
requiring
,
but
as
belonging
to
him
also
as
his
disciples
,
in
the
name
of
a
Prophet
,
in
the
name
of
a
righteous
man
,
in
the
name
of
a
disciple
;
but
when
he
speaks
of
our
doing
good
to
that
child
Luke
9.48
.
he
saies
no
more
then
barely
in
the
name
of
Christ
i.
e.
for
the
sake
of
Christ
owning
such
an
action
,
but
expresses
not
the
other
notion
,
and
account
of
discipleship
,
and
Relation
to
him
,
as
that
on
which
he
would
have
him
to
be
received
.
Moreover
were
it
otherwise
,
it
would
make
little
to
the
purpose
of
Mr.
Ba.
who
brings
it
to
prove
some
such
sucking
infants
as
men
sprinkle
,
i.
e.
believers
babes
to
be
disciples
,
sith
that
it
was
a
believers
child
of
which
Christ
there
speaks
,
or
that
he
speaks
of
such
children
rather
then
of
the
children
of
other
men
,
is
much
more
then
Mr.
Ba.
can
ever
clear
,
and
that
it
was
a
child
of
such
a
stature
as
to
come
to
Christ
,
when
he
cald
him
,
and
therefore
no
infant
of
a
span
long
,
nor
such
as
is
the
subject
of
your
sprinkling
,
is
too
clear
for
Mr.
Ba.
to
gainsay
,
without
clear
contradiction
of
the
Scripture
Mat.
18.2
.
These
are
far
fetcht
faddles
,
whereby
Mr.
Ba.
backs
his
people
in
the
blind
belief
of
his
fond
and
false
opinion
that
all
believers
infants
are
Christs
disciples
,
and
thereupon
to
be
baptized
.
The
mediums
whereby
he
manifests
their
membership
in
the
Gospel-church
are
many
,
more
then
a
good
many
,
and
not
more
many
then
manifestly
weak
,
and
utterly
unavailable
to
such
a
purpose
.
Rantist
.
Many
more
then
ever
will
be
answered
easily
by
you
or
any
other
that
set
so
light
by
them
as
you
do
.
Baptist.
That
may
possibly
be
too
,
for
I
think
no
wise
body
will
immittere
pecus
in
pratum
vbi
non
est
sepes
busie
himself
beyond
measure
in
such
a
boundlesse
prate
,
and
piece
of
sillogization
about
infant
membership
as
it
is
,
nor
be
so
extravagant
from
Mr.
Bs.
own
advice
,
who
p.
12.
tells
us
that
we
shall
never
be
able
to
justifie
it
,
if
we
lay
out
but
the
thousandth
part
of
our
time
,
study
,
talk
,
or
zeal
(
yet
if
he
have
not
spent
the
twenteth
part
of
his
own
,
I
am
must
mistaken
)
upon
this
question
it self
,
either
for
or
against
it
,
as
to
lose
a
moiety
of
his
time
in
replying
distinctly
to
such
a
mint
of
impertinencies
as
are
handled
at
armes
end
here
by
Mr.
Ba.
for
my
own
part
I
am
not
minded
to
tire
my self
to
much
with
tracing
at
large
after
every
new
hare
that
starts
in
my
way
,
nor
to
stand
dancing
the
hay
after
Mr
,
Ba.
into
every
corner
of
that
laborinth
of
Logick
,
into
which
he
leads
me
,
and
yet
leaves
me
after
view
and
Review
as
little
ground
for
infant
baptism
as
if
he
had
said
nothing
at
all
:
nor
shall
I
bury
my self
up
from
better
imployment
in
the
bottomlesse
pit
of
those
absurdities
,
which
this
part
of
his
book
also
is
fully
fraught
with
,
partly
because
I
find
that
most
that
he
saies
there
is
in
effect
answered
already
in
the
book
called
Anti-babism
,
where
the
genuine
sense
of
the
main
Scriptures
he
rests
into
his
own
use
,
is
given
out
viz.
Rom.
11.
1.
Cor.
7.
Mar.
9.36
.
Rom.
4.11
.
Mal.
2.15
.
partly
also
because
I
perceive
a
vain
of
particular
contest
with
Mr.
T.
to
run
thorow
the
whole
,
which
Mr.
T.
according
to
the
particular
interest
he
hath
therein
,
hath
already
taken
notice
of
in
Print
,
so
far
as
its
worth
an
answer
,
partly
also
because
I
am
not
so
happy
as
to
have
the
patience
of
many
,
scarce
of
any
of
the
churches
of
Christ
,
whose
servant
I
am
,
suffering
me
hitherto
,
without
such
frequent
avocations
of
me
from
this
to
services
of
another
nature
abroad
,
as
are
inconsistent
with
my
writing
of
much
more
at
home
.
Neverthelesse
besides
some
animadversion
of
as
much
of
its
absurdity
as
may
be
with
conveniency
,
I
shall
take
the
sting
out
so
clearly
that
it
shall
not
hurt
,
and
that
by
both
a
clear
,
though
general
disproof
of
it
all
,
and
as
clear
though
generall
and
brief
demonstration
of
the
contrary
,
Take
notice
therefore
of
the
most
cardinal
argument
,
upon
which
he
grounds
infant
church-membership
under
the
Gospel
.
It
was
so
once
that
infants
were
of
the
church
,
and
it
is
not
repealed
,
therefore
it
is
so
now
.
To
which
I
answer
,
by
granting
t
was
so
from
Abrahams
time
,
and
downward
to
Christ
(
for
before
that
time
all
the
pa●●s
he
takes
doth
not
,
and
all
the
braines
he
hath
in
his
head
cannot
produce
the
least
sollid
proof
of
such
a
thing
)
for
all
that
Church
and
the
materials
of
it
were
a
ceremony
and
a
type
,
and
never
the
viler
for
that
,
as
Mr.
Ba.
foolishly
fancies
p.
59.
of
the
church
under
Christ
,
t
was
so
in
that
outward
typicall
covenant
that
God
made
concerning
an
earthly
Canaan
with
the
natural
seed
of
Abraham
in
the
loines
of
Isaac
and
Iacob
,
not
Ismael
,
Gen.
17.20.21
.
nor
any
of
his
seed
by
Keturah
,
Gen.
25.1.6
.
upon
the
performance
of
certain
carnal
ordinances
as
circumcision
,
and
the
rest
of
the
ordinances
of
Divine
service
pertaining
to
that
covenant
,
which
circumcision
bound
them
to
till
the
time
of
reformation
Heb.
9.
but
that
therefore
t
is
so
now
in
the
church
under
the
Gospel-covenant
,
that
was
typified
by
the
other
,
I
utterly
deny
,
whose
heavenly
inheritance
and
spirituall
seed
of
Abraham
,
i.
e.
believers
born
of
God
by
faith
in
Christ
,
answer
as
he
Anti-type
to
that
earthly
Canaan
,
and
fleshly
seed
of
Abraham
,
and
before
which
the
type
is
fled
away
,
for
all
the
ceremonialls
of
that
law
are
vanisht
,
among
which
this
admitting
of
fleshly
babes
was
one
,
and
what
it
pointed
at
is
shewed
abundantly
in
Anti-babism
,
which
may
serve
as
an
answer
also
to
his
fourteenth
argument
,
for
their
present
membership
,
where
if
the
law
of
infant-Church-membership
were
ceremonial
,
he
bids
us
shew
what
it
tip●fi●d
:
●he
membership
therefore
of
infants
,
which
belonged
onely
to
that
particular
Church
of
the
Jewes
,
which
was
also
the
whole
universal
visible
Church
that
God
then
had
upon
earth
,
unlesse
we
shall
dream
with
Mr.
Baxter
of
more
particular
visible
Churches
then
that
of
the
Jewes
during
its
standing
,
different
from
it
in
form
,
order
and
constitution
,
which
together
with
that
made
up
some
one
universal
visible
of
which
infants
were
members
first
,
as
he
dotes
,
and
then
secondarily
of
that
particular
;
which
conceit
of
his
concerning
such
a
universal
visible
,
is
a
meer
invisible
chimaera
,
for
who
ever
saw
any
visible
Church
,
or
people
whom
God
visibly
inchurched
,
and
gave
his
oracles
to
besides
Israel
?
of
whom
it
is
said
God
dealt
●n
that
particular
,
as
he
did
not
with
any
other
Nations
,
suffering
all
others
to
walk
after
their
own
waies
Act.
14.16
.
nor
can
there
be
now
any
universall
visible
Church
,
but
what
is
made
up
of
the
particular
visible
Churches
,
so
that
a
person
must
first
be
a
member
of
some
particular
Congregation
,
before
he
can
be
of
that
universal
:
the
Membership
I
say
of
infants
that
belonged
to
that
Church
onely
,
which
was
to
be
National
,
and
tipical
of
that
true
holy
nation
i.
e.
all
the
saints
,
where
ever
scattered
,
is
now
repealed
,
nor
can
any
of
that
Mr.
Ba.
syllogizes
to
us
evince
the
contrary
.
He
tells
us
that
if
it
be
repealed
then
either
in
justice
,
or
mercy
to
infants
,
but
it
is
in
neither
saith
he
p.
38.
Ergo.
he
falls
a
proving
the
Minor
,
but
with
his
leave
I
shall
make
bold
to
deny
the
Major
,
it
was
neither
better
nor
worse
as
to
the
whole
spe●ies
of
infants
,
it
was
severity
to
unbelieving
Jewes
,
goodnesse
to
believing
Gentiles
,
but
t
was
not
done
with
any
such
special
respect
to
infants
in
their
nonage
,
as
that
if
it
had
stood
the
whole
species
of
infants
through
the
world
would
have
been
much
the
better
,
for
such
a
meer
titular
thing
as
membership
,
in
the
Church
,
unlesse
that
membership
would
ipso
facto
have
more
intitled
them
to
heaven
,
nor
now
it
s
taken
away
are
sucking
infants
ere
the
worse
,
for
saying
the
great
dignity
that
you
deem
to
ly
in
the
bare
title
of
being
a
member
of
the
visible
Church
,
whether
they
dy
before
your
adm●ssion
of
them
,
or
just
after
,
if
in
infancy
,
their
salvation
is
for
that
neither
more
nor
lesse
,
and
if
they
live
to
years
as
they
are
then
are
no
longer
infants
,
and
no
neerer
heaven
for
their
being
baptized
,
when
they
were
infants
,
unlesse
they
repent
and
believe
the
Gospell
,
so
repenting
and
believing
it
,
they
are
as
capable
then
of
heaven
,
though
they
were
not
,
as
if
they
had
been
baptized
,
and
in
bare
church-membership
from
the
womb
:
this
therefore
is
petty
reasoning
indeed
as
Mr.
T.
calls
it
see
Mr.
Ba.
40.
His
second
,
third
,
fourth
,
fifth
,
six
Arguments
are
all
out
of
Rom.
11.
which
place
,
as
I
have
declared
my
sense
of
it
before
,
so
I
testifie
again
is
so
clear
against
the
standing
of
infants
as
members
in
the
family
of
Abraham
,
or
Church
of
God
now
under
the
Gospel
,
that
he
is
as
blind
as
a
beetle
,
that
sees
any
thing
in
it
tending
to
the
proof
of
it
,
for
it
seems
plainly
that
the
natural
branches
,
or
seed
of
Abraham
,
Isaac
,
and
Iacob
themselves
,
that
stood
the
children
of
the
Church
before
without
faith
,
upon
the
meer
account
of
being
their
naturall
branches
,
cannor
stand
children
of
the
Church
now
,
unlesse
they
be
also
spiritual
branches
,
as
Abraham
,
Isaac
,
and
Iacob
were
;
yea
if
being
the
fleshly
seed
of
a
believer
could
ingraft
persons
into
the
Gospel
Church
,
as
it
did
of
old
into
the
Jewish
Church
without
faith
,
then
the
Jewes
to
this
day
,
being
asmuch
believing
Abrahams
natural
seed
as
ever
,
might
by
that
birth
stand
Members
as
truly
,
as
any
G●ntile
believers
seed
,
but
they
cannot
,
yea
the
same
persons
that
were
members
of
that
Church
without
filth
,
were
not
admitted
to
passe
from
that
Church
to
membership
in
this
,
for
want
of
faith
;
but
when
very
forraigners
,
that
had
no
relation
to
,
nor
descent
from
Abraham
,
became
his
children
in
the
Gosspel
sense
,
and
members
of
the
Gospel
Church
by
personal
faith
,
the
very
naturall
seed
of
Abraham
was
cut
off
through
unbelief
,
so
that
the
standing
before
was
by
a
fleshly
birth
of
Abraham
,
or
some
believing
proselited
Gentile
,
but
the
standing
now
in
the
Church
is
not
by
a
birth
natural
of
any
parent
,
no
not
of
Abraham
himself
,
unlesse
●here
be
faith
in
the
persons
themselves
,
as
Mr.
Baxter
believes
not
there
is
in
any
infants
,
for
to
the
confutation
of
the
Ashford
Pamphlet
,
which
pleads
infant-faith
,
Mr.
Baxter
p.
98.
Makes
the
very
essence
of
faith
to
lie
in
assenting
to
it
that
Christ
is
King
and
Saviour
,
and
consenting
that
he
be
so
to
us
and
whether
infants
do
thus
both
assent
and
consent
let
Mr.
Ba.
be
judge
of
it
if
he
please
.
Because
of
unbelief
the
natural
seed
were
broken
off
,
thence
Mr.
Bax.
argues
that
infants
stand
still
in
the
Church
,
but
thence
I
argue
they
cannot
stand
,
because
those
that
stand
now
stand
by
faith
ver.
20.
i
,
e.
personal
,
not
parental
;
thou
standest
(
saith
Paul
)
by
faith
,
i.
e
thy
faith
,
not
thy
Fathers
,
for
then
we
may
as
well
say
the
just
shall
live
by
his
fathers
faith
,
not
by
fleshly
descent
,
though
of
Abraham
,
Isaac
and
Iacob
themselves
,
as
of
old
they
did
,
and
infants
cannot
stand
by
faith
unlesse
they
had
it
,
and
therefore
not
at
all
.
Mr.
Baxter
argues
it
was
the
Jewes
own
Olive
tree
or
Church
they
were
cut
off
from
for
unbelief
,
Therefore
infants
stand
in
it
still
,
But
thence
I
argue
that
our
infants
cannot
stand
therein
,
for
if
god
spared
not
the
Naturall
Branches
of
Abraham
,
but
broke
them
off
their
own
root
,
their
own
father
Abraham
and
his
family
,
so
as
to
be
counted
no
longer
his
children
,
their
own
olive
tree
the
church
so
as
to
abide
no
longer
in
it
,
because
they
believed
not
,
the
terms
of
standing
church-members
being
now
no
fleshly
descent
but
faith
,
then
much
lesse
will
he
admit
any
Gentiles
,
that
are
not
naturall
branches
of
Abraham
,
to
be
grafted
into
the
good
olive
tree
without
faith
,
and
therefore
no
infants
that
believe
not
.
Mr
Ba.
tells
us
that
some
branches
only
were
broken
off
,
therfore
not
infants
,
It
is
true
all
were
not
broken
off
,
and
why
?
because
some
believed
,
and
so
abode
in
the
family
,
others
and
those
the
most
believe
not
when
they
should
,
others
and
those
all
infants
nor
believed
,
nor
yet
could
,
and
therefore
could
not
abide
,
nor
have
a
visible
being
,
a
visible
membership
,
a
visible
standing
in
that
visible
church
,
the
termes
of
standing
in
which
is
only
and
alone
by
faith
.
Mr.
Bax.
argues
that
Israel
shall
again
be
grafted
into
their
own
olive
tree
,
and
saved
,
even
the
children
with
the
parents
,
and
therefore
infant-membership
in
the
Gospel
church
is
not
repealed
▪
I
answer
it
is
true
that
if
they
abide
not
still
in
unbelief
;
they
shall
be
grafted
into
their
own
olive
tree
,
the
visible
Church
,
and
family
of
Abraham
,
that
is
so
many
as
shall
believe
onely
,
this
infants
do
not
,
but
whether
they
believe
or
believe
not
,
when
the
Redeemer
,
i.
e.
Christ
Jesus
shall
come
,
all
Israel
shall
be
saved
,
and
be
owned
,
and
made
the
most
glorious
people
upon
earth
,
and
enter
into
a
flourishing
state
indeed
,
but
not
in
this
way
of
baptism
,
and
membership
,
Mr.
Baxter
speaks
of
,
who
I
perceive
is
not
a
little
ignorant
of
this
mystery
as
yet
,
how
long
blindnesse
shall
happen
unto
Israel
,
and
in
what
manner
their
calling
shall
be
,
of
which
I
also
have
at
this
time
as
little
list
,
as
leasure
to
inform
him
.
Mr.
Ba.
argues
from
the
samenesse
of
the
Olive
tree
the
Jew
was
broken
off
from
,
and
the
Gentile
was
grafted
into
,
that
therefore
as
infants
stood
members
then
,
so
they
must
now
.
I
answer
it
is
true
there
is
some
kind
of
indentity
between
the
Jewish
,
and
the
Gospel
Church
,
but
not
such
as
concludes
an
indentity
of
membership
for
infants
,
they
are
the
same
ingenere
visiblis
Ecclesiae
,
they
agree
in
the
common
name
of
Church
,
and
visible
Church
,
elected
and
segregated
from
the
world
,
but
there
's
little
else
that
I
know
of
wherin
they
are
the
same
,
they
differ
in
circumstantials
,
in
their
accidental
forms
,
in
their
officers
,
ordinances
,
customs
,
constitutions
,
subjects
,
members
,
that
being
constituted
of
one
whole
nation
of
people
,
or
fleshly
seed
of
Abraham
,
taken
out
from
all
other
nations
,
this
of
a
spiritual
seed
of
Abraham
,
i.
e.
believers
scaterred
here
and
there
,
taken
out
of
any
nation
as
they
happen
to
be
called
,
almost
every
nation
some
,
the
ceremony
of
inchurching
Abrahams
own
,
much
more
any
other
mans
meer
fleshly
seed
being
ceased
.
Mr.
Bax.
peddles
on
apace
,
and
brings
a
company
of
Scripures
in
proof
of
infants
Church-membership
and
baptism
,
which
though
he
stile
them
,
as
indeed
his
whole
book
,
Plain
Scripture
proofs
for
those
two
,
yet
a
man
that
is
not
minded
to
force
the
Scripture
into
the
Service
of
his
own
fancy
,
because
it
does
not
serve
it
freely
,
may
look
till
dooms
day
before
he
see
in
them
any
plain
,
perspicuous
proof
of
either
one
of
these
or
of
the
other
.
Christ
saith
he
Mat.
23.37
,
would
have
gathered
Ierusalem
oft
,
as
a
hen
gathereth
her
chickens
under
her
wings
but
they
would
not
,
therefore
sure
he
would
not
have
put
them
,
or
their
infants
out
of
the
Church
,
the
strength
of
the
consequence
lies
here
,
saith
he
,
he
would
have
gathered
whole
Ierusalem
,
and
that
into
the
visible
Gospel
Church
,
therefore
infants
also
;
Now
that
Christ
does
not
speak
of
whole
Ierusalem
here
,
as
he
saith
he
does
,
both
men
and
infants
,
the
circumstances
of
the
text
do
fully
evince
to
us
,
for
he
speaks
of
the
same
persons
he
speaks
to
,
and
the
same
persons
he
complains
of
,
saying
ye
would
not
,
the
same
and
no
other
are
they
to
whom
he
speaks
,
when
he
saies
▪
Oh
Ierusalem
how
often
would
I
have
gathered
&c.
but
those
were
men
and
women
only
,
whom
he
called
to
believed
in
him
,
and
not
infants
.
Again
he
gathered
them
by
preaching
of
the
word
into
baptism
,
and
membership
,
and
received
all
that
came
,
and
no
more
viz.
sometimes
the
children
and
not
the
parents
,
sometimes
the
parents
and
not
the
children
,
so
that
a
mans
foes
for
the
truths
sake
sometimes
were
they
of
his
own
family
,
his
own
flesh
,
therefore
he
offered
not
to
gather
infants
,
for
he
preacht
not
to
them
,
nor
called
them
at
all
,
nor
were
any
more
baptized
and
added
to
the
Church-fellowship
in
the
Gospel
,
then
they
that
gladly
received
the
word
,
that
did
not
infants
,
yea
3000
were
gathered
into
the
first
Gospel
Church
by
preaching
and
baptism
in
one
day
,
and
never
an
infant
among
them
all
,
for
they
surely
did
not
continue
in
fellowship
,
in
breaking
of
bread
and
prayers
Acts
2.
Therefore
whereas
Mr.
Ba.
in
his
Epistle
to
the
parish
of
Bewdley
challenges
Mr.
T.
to
name
him
one
particular
Church
since
Adam
either
of
Jewes
or
Gentiles
,
where
infants
were
not
Church-members
,
if
they
had
any
infants
,
till
200
years
ago
;
I
name
him
the
first
Gospel
Church
that
ever
was
Act.
2.
in
which
there
was
not
one
infant
;
yea
there
was
three
thousand
baptized
in
one
day
,
and
it
is
a
hazard
but
that
those
three
thousand
had
many
,
perhaps
no
lesse
than
three
thousand
infants
belonging
to
them
all
,
and
yet
as
Mr.
Cotton
thinkes
,
so
think
I
,
that
none
of
their
infants
were
baptized
with
them
,
much
lesse
were
added
with
them
to
the
Church
,
or
continued
with
them
in
fellowship
,
as
the
whole
Gospel
Church
did
,
in
breaking
of
bread
and
prayers
;
yea
though
there
was
no
infants
in
that
Church
,
which
was
gathered
at
Ierusalem
it self
,
to
which
Christ
saies
how
oft
would
I
have
gathered
thy
children
,
&c.
and
therefore
Mr.
Baxs
.
sense
is
very
sinister
,
so
I
challenge
him
again
to
shew
me
,
not
by
such
dubious
,
muddy
,
cloudy
,
circumlocutory
,
inconsequential
consequences
as
he
doth
,
but
undeniable
evidences
any
one
of
all
the
Gospel
Churches
of
the
primitive
times
,
either
of
Jewes
or
Gentiles
,
which
we
are
all
to
re●orm
by
viz.
Ierusalem
,
Rome
,
Corinth
,
Galatia
,
Philippi
,
Ephesus
,
Thessalonica
,
or
any
other
to
fellowship
in
which
there
was
one
infant
baptized
,
added
and
admitted
,
and
I
shall
cry
him
mercy
,
and
lay
down
the
Cudgells
at
his
feet
,
and
acknowledge
he
hath
broke
my
pate
.
The
next
Scripture
he
uses
is
more
impertinent
then
this
,
yet
Mr.
Ba.
makes
a
certain
shift
to
squeese
an
argument
out
of
it
,
and
to
compel
it
invita
minervâ
not
a
little
against
its
own
intent
,
and
meaning
to
corroborate
his
crooked
crazie
creed
concerning
the
inchurching
and
cristening
of
infants
viz.
Rev.
11.15
.
whence
he
thus
Syllogizes
,
If
the
kingdoms
of
this
world
either
are
or
shall
be
the
kingdomes
of
the
Lord
,
and
of
his
Christ
,
then
infants
also
must
be
members
of
his
kingdom
i.
e.
the
visible
Church
,
the
Antecedent
is
the
words
of
the
text
indeed
,
as
he
saies
,
but
the
sequel
is
so
sure
,
and
follows
so
firmly
in
his
fancy
,
that
he
saies
nothing
can
be
said
against
it
,
that
is
sense
or
reason
:
but
indeed
it self
is
against
both
sense
and
reason
.
Who
would
ever
think
,
if
the
word
did
not
declare
that
the
things
of
wisdome
are
hid
from
the
wise
and
prudent
,
that
such
a
disputer
as
Mr.
Ba.
holds
himself
to
be
,
should
deduce
the
now
membership
of
infants
,
from
such
a
premise
as
this
viz.
because
the
kingdomes
of
this
world
are
,
or
else
shall
be
the
kindomes
of
God
and
Christ
?
what
s
this
I
trow
toward
the
eviction
of
the
other
?
much
every
way
saith
Mr.
Ba.
yea
so
much
,
that
for
any
thing
he
can
see
this
text
alone
were
sufficient
to
decide
the
whole
controversie
whether
infants
must
be
Church
members
,
Amen
so
be
it
say
I
,
let
this
Scripture
decide
it
,
and
let
's
see
what
Mr.
Ba.
saies
on
t
.
If
they
can
say
,
quoth
he
,
by
kingdoms
is
meant
here
some
part
of
the
kingdom
,
excluding
all
infants
,
such
men
may
make
their
own
creed
on
those
termes
,
let
the
Scripture
say
what
it
will
,
I
know
in
some
places
the
word
kingdome
,
and
Ierusalem
&c.
is
taken
for
a
part
,
but
if
we
must
take
words
alwayes
improperly
,
because
they
are
taken
so
sometimes
saith
he
,
then
we
shall
not
know
how
to
understand
any
Scripture
,
so
of
necessity
it
must
be
understood
properly
i.
e
in
its
prime
signification
of
the
whole
kingdoms
,
and
whole
Ierusalem
with
him
,
and
not
improperly
for
a
part
onely
,
though
Mr.
Blake
to
Mr.
Black
.
saith
upon
occasion
of
our
pleading
for
the
proper
signification
of
baptize
,
nothing
more
ordinary
then
to
have
words
used
out
of
their
prime
signification
,
whereby
we
may
see
how
these
men
wil
needs
have
that
signification
that
best
serves
their
turnes
,
whether
proper
or
improper
,
when
the
proper
most
fits
them
,
then
the
improper
cannot
be
meant
there
,
when
the
proper
makes
against
them
,
the
improper
is
pleaded
for
as
none
more
usual
then
that
,
thus
the
word
houshold
must
include
infants
,
when
baptism
is
spoken
of
,
but
when
the
passover
is
spoken
of
then
infants
are
excluded
,
because
else
we
shall
argue
from
thence
to
their
eating
the
supper
,
as
they
from
circumcision
unto
their
baptism
,
but
this
by
the
way
that
it
may
be
noted
how
the
men
will
have
things
their
own
way
,
by
hook
or
by
crook
,
not
that
I
deny
the
word
kingdomes
to
be
taken
properly
for
all
the
whole
kingdome
here
,
yea
I
grant
it
,
but
let
us
see
what
of
that
?
why
even
this
,
if
the
whole
kingdom
be
the
Lords
,
then
infants
must
unavoidably
be
members
of
Christs
Church
,
and
if
we
ask
how
comes
this
about
?
he
will
tell
you
two
wayes
,
-
First
,
as
infants
are
all
of
the
Kingdomes
of
this
world
,
taken
for
the
whole
kingdom
,
-
Secondly
,
as
by
the
word
kingdom
of
Christ
is
meant
Christs
church
.
Now
let
us
spell
and
put
all
together
,
and
it
is
thus
much
,
First
,
by
Kingdomes
of
this
world
is
here
meant
the
whole
Kingdome
of
this
world
,
or
Kingdome
taken
universally
,
not
for
some
part
of
it
onely
.
Secondly
,
by
Kingdomes
of
the
Lord
and
his
Christ
is
here
meant
Christs
church
onely
.
Thirdly
,
infants
are
a
part
of
the
Kingdomes
of
this
world
,
and
so
consequently
of
Christs
church
,
for
the
Kingdomes
of
this
world
are
become
the
Kingdomes
of
the
Lord
and
his
Christ
i.
e.
Christs
church
,
oh
brave
and
plain
Scripture
proof
for
infant
church-membership
and
baptism
.
Let
us
examine
what
is
true
and
what
is
false
in
this
.
First
,
as
above
,
I
grant
that
here
the
Kingdomes
of
this
world
signifie
the
whole
Kingdome
,
as
he
pleads
it
,
but
that
here
the
Kingdome
of
the
Lord
and
his
Christ
signifies
Christs
church
,
I
utterly
deny
it
,
and
am
amazed
that
a
reasonable
man
should
affirm
it
,
and
so
consequently
I
deny
that
it
appears
from
this
place
that
infants
are
now
members
of
Christs
church
.
But
he
brings
reason
for
it
,
such
as
t
is
,
and
that
shall
be
a
little
examined
.
First
,
if
they
say
saith
he
that
the
Kindome
of
Christ
is
not
here
meant
Christs
church
,
they
speak
against
the
constant
phrase
of
Scripture
,
which
calls
Christs
Kingdome
his
Church
,
et
conversim
,
Christ
is
King
and
saviour
of
the
same
society
,
what
is
Christs
Kingdom
but
his
church
?
To
which
I
answer
,
Christs
Kingdome
is
the
whole
world
as
well
as
his
church
.
And
Secondly
that
he
is
King
and
Saviour
of
all
men
in
some
sense
as
well
as
of
that
same
society
.
And
Thirdly
,
that
it
is
not
against
the
constant
phrase
of
Scripture
to
say
by
Christs
Kingdome
here
is
not
meant
his
church
,
for
though
it
is
true
by
his
Kingdome
is
sometimes
exprest
his
church
,
et
retro
by
his
church
is
meant
his
Kingdome
in
a
special
and
restrictive
sense
,
yet
not
constantly
,
there
being
many
places
where
the
word
Kingdome
of
Christ
is
taken
in
a
larger
sense
,
as
signifying
not
the
church
,
but
the
whole
world
O
bad
.
21
the
Kingdome
i.
e.
Monarchy
of
the
whole
earth
shall
be
the
Lords
i.
e.
Christs
so
Dan.
7.
the
Kingdome
i.
e.
Dominion
,
Monarchy
and
greatness
of
the
Kingdome
under
the
whole
heaven
is
given
to
the
son
of
man
,
and
the
Saints
,
yea
his
Kingdom
is
over
all
,
he
shall
rule
the
Nations
,
govern
and
judge
the
whole
world
in
righteousnesse
;
Oh
saith
Mr.
Ba.
the
Kingdome
of
Christ
is
more
large
,
and
more
speciall
;
but
here
it
cannot
be
meant
of
his
kingdom
in
the
larger
sense
,
nor
as
he
ruleth
common
societies
,
and
things
for
so
saith
he
the
Kingdomes
of
this
world
were
ever
the
Lords
and
his
Christs
,
and
it
could
not
be
said
that
they
are
now
become
so
.
To
which
I
answer
,
First
,
that
in
granting
what
he
here
does
,
that
Christs
kingdome
is
taken
sometimes
in
a
larger
sense
,
then
for
the
church
,
he
contradicts
himself
above
,
where
he
saies
it
is
the
constant
phrase
of
Scripture
to
call
Christs
Kingdome
his
church
,
and
what
is
Christs
kingdome
but
his
church
?
Secondly
,
whereas
he
saies
the
Kingdomes
of
this
world
were
ever
the
Lords
and
his
Christs
in
the
larger
sense
,
as
taken
for
his
Government
and
Rule
,
I
grant
de
jure
Christ
hath
been
Lord
of
the
whole
earth
a
long
time
,
but
de
facto
he
is
not
King
,
so
as
actually
to
reign
over
the
whole
earth
,
as
ere
long
he
shall
do
i.
e.
at
his
appearing
2
Tim.
4.1
.
to
this
very
day
,
but
in
that
indeed
i.
e.
when
he
comes
he
shall
be
King
,
Monarch
over
all
the
earth
,
and
rule
with
a
rod
of
iron
over
the
Nations
,
and
judge
the
world
in
righteousnesse
together
with
his
Saints
,
who
hath
been
judged
in
unrighteousnesse
by
the
Nations
and
Rulers
hitherto
Zach.
14.
Dan.
7.
Act.
17.
P
2.
Rev.
2.
then
he
shall
be
in
point
of
execution
,
as
before
by
commission
,
and
really
,
and
actually
,
as
now
intentionally
King
of
Kings
,
and
Lord
of
Lords
Rev.
19.
but
till
then
,
as
yet
a
little
while
,
and
his
Kingdome
comes
to
his
hand
,
and
the
Kingdomes
of
the
world
do
thus
become
his
,
for
the
work
of
recovery
of
his
right
is
now
very
hot
in
fieri
,
and
will
not
be
long
before
it
be
in
facto
esse
,
till
then
he
hath
been
an
underling
,
and
other
Lords
besides
him
have
had
dominion
over
him
in
his
,
and
also
over
the
whole
earth
,
which
is
his
,
and
over
the
Kingdomes
of
this
world
,
which
de
jure
are
his
,
but
specially
that
servus
servorum
,
dominus
dominorum
the
Pope
and
CCClergy
,
that
are
the
whore
that
hath
reigned
in
three
divisions
over
the
earth
,
between
whom
and
Christ
the
great
justle
now
is
in
all
christendome
,
whether
he
or
they
,
that
by
permission
have
had
it
so
long
from
Christ
,
who
onely
hath
the
commission
for
it
,
shall
be
King
of
Kings
and
Lord
of
Lords
,
hitherto
Christ
hath
reigned
in
the
world
as
Charles
the
second
hath
reigned
in
England
,
and
no
otherwise
i.
e.
hath
reigned
in
the
hearts
of
a
few
of
his
friends
and
followers
.
But
I
perceive
the
Gospel
or
good
news
of
the
Kingdome
of
Christ
coming
,
which
is
to
be
preached
more
had
more
before
the
end
,
is
yet
a
riddle
to
Mr.
Ba.
and
though
I
hope
it
will
be
,
if
seeing
he
will
see
,
yet
t
is
not
yet
given
him
to
know
the
mystery
and
manner
of
Christs
Kindome
.
Thirdly
,
whereas
he
saies
that
the
Kingdom
taken
in
the
larger
sense
i.
e.
for
the
world
cannot
be
meant
here
,
but
the
church
onely
by
this
phrase
the
Kingdomes
of
the
Lord
and
his
Christ
,
I
strongly
assert
that
of
all
places
in
Scripture
the
word
Kingdomes
of
Christ
cannot
here
be
construed
for
the
church
,
that
the
church
cannot
be
meant
in
that
phrase
,
but
the
Kingdomes
in
the
largest
sense
i.
e.
the
whole
world
,
and
directly
oppositly
to
Mr.
Ba.
who
saies
it
is
the
church
,
I
disprove
his
opinion
thus
,
First
,
If
by
the
kingdomes
of
Christ
be
meant
the
Church
,
then
it
must
be
thus
read
,
viz.
the
Kingdomes
of
this
world
are
become
Christs
Church
,
but
what
an
absurdity
must
that
be
,
specially
with
Mr.
Bax.
above
all
men
,
who
so
strenuously
contends
that
by
the
word
Kingdoms
of
this
world
is
meant
not
in
part
only
,
but
the
whole
kingdom
?
for
to
hold
that
by
that
phrase
the
Kingdomes
of
this
world
is
meant
all
the
kingdomes
upon
the
earth
,
taken
wholly
,
and
not
Synechdochically
for
a
part
of
those
kingdomes
onely
,
and
that
by
the
kingdom
of
Christ
the
Church
onely
,
is
to
make
the
sense
thus
,
viz.
the
whole
world
is
become
Christs
Church
,
therefore
it
cannot
be
so
,
but
thus
(
and
so
all
the
circumstances
of
the
text
do
evince
,
for
it
is
spoken
of
Christs
raign
over
all
the
world
in
the
latter
daies
,
after
the
seventh
Trumpet
hath
sounded
,
and
not
over
all
his
Church
onely
,
and
of
Christs
taking
to
himself
ver.
17.
that
great
Monarchy
,
power
,
kingdome
,
or
greatnesse
and
glory
of
his
reign
,
which
before
he
permitted
to
be
in
the
hands
of
the
Dragon
,
beast
and
whore
,
so
that
they
reigned
over
the
whole
earth
,
and
the
saints
too
in
rigour
,
and
unrighteousnesse
Rev.
13.
Rev.
17.
ult.
I
say
it
must
be
thus
viz.
the
Kingdomes
of
this
world
,
the
Kingdomes
under
the
whole
heaven
,
the
Monarchy
of
the
whole
Earth
is
now
come
into
Christs
own
hands
,
or
the
Government
over
all
is
now
actually
on
his
shoulders
.
Besides
what
will
Mr.
Bax.
gain
more
by
his
sense
of
that
Scripture
towards
the
proof
of
his
infant-membership
then
I
for
the
membership
of
heathen
infants
,
then
for
the
Church
membership
of
the
whole
world
,
if
I
were
minded
to
plead
for
it
,
if
the
Kingdomes
of
this
world
wholly
taken
,
none
excluded
,
do
become
the
Church
of
Christ
then
all
men
as
well
as
infants
must
be
Church-members
on
that
account
.
Besides
he
speaks
as
de
futuro
what
shall
be
under
the
seventh
Trumpet
,
therefore
if
it
were
to
be
taken
as
Mr.
Bax.
imagines
that
the
Kingdomes
of
this
world
,
infants
as
well
as
men
,
are
now
become
Christs
Church
,
then
it
would
evince
that
it
was
not
so
from
the
beginning
of
the
Gospel
Church
,
for
what
effects
are
spoken
of
as
falling
out
now
newly
under
the
seventh
Trumoet
,
are
things
that
never
were
in
being
before
.
Besides
observe
Mr.
Baxter
how
he
pleads
to
have
Kingdomes
taken
in
the
largest
sense
in
the
former
part
of
the
verse
,
and
how
angry
he
is
if
it
be
taken
for
lesser
then
all
the
whole
kingdomes
of
the
world
,
but
in
the
latter
part
where
Kingdomes
must
needs
be
,
and
is
as
largely
to
be
taken
(
for
it
is
the
Kingdomes
of
the
world
are
become
Christs
Kingdomes
,
i.
e.
dominion
,
not
Christs
churches
)
there
he
will
needs
lace
it
up
into
the
narrowest
acceptation
that
the
word
kingdom
can
possibly
bear
.
Oh
therefore
the
grosse
pieces
of
ignorance
,
that
are
in
that
Argument
of
his
for
infants
membership
in
the
Church
,
which
he
grounds
from
a
Scripture
,
that
will
as
well
prove
all
the
world
to
be
Gospel
Church-members
as
believers
infants
,
if
his
very
own
false
sense
of
it
should
be
admitted
,
but
in
truth
proves
not
the
one
nor
the
other
;
thus
he
argues
viz.
the
Kingdoms
of
this
world
,
i.
e.
all
,
and
all
in
them
shall
become
Christs
kingdomes
,
therefore
infants
of
only
believers
,
not
heathens
,
are
Church-members
under
the
Gospel
.
He
that
saies
this
followes
any
better
then
the
Pope
follows
Peter
in
the
holy
chaire
shall
never
be
counted
,
or
voted
mentis
compos
,
whilest
I
am
compos
voti
.
Mr.
Bax.
therefore
had
better
have
found
40
shillings
,
where
he
never
looked
for
it
,
then
have
looked
for
infant-membership
in
this
scripture
,
where
he
will
never
find
it
with
his
eyes
open
.
His
three
next
Arguments
,
viz.
the
ninth
,
tenth
,
and
eleventh
run
all
upon
one
strain
,
and
therefore
as
he
need
not
have
made
more
then
one
of
them
,
so
I
need
not
make
more
then
one
answer
to
them
all
,
yea
,
I
need
make
none
at
all
,
having
spoken
to
that
point
sufficiently
before
,
yet
a
hint
of
it
here
may
do
no
hurt
.
They
stand
all
upon
one
bottome
,
viz.
the
meliority
of
the
times
under
the
Gospel
above
the
times
of
the
Law
,
of
this
new
covenant
above
the
old
,
the
summe
of
what
he
saies
is
this
,
if
believers
infants
may
not
now
be
members
of
the
visible
Church
,
then
both
Jewes
and
Gentiles
are
in
a
worse
condition
now
then
before
Christ
,
and
Christ
is
come
to
be
a
destroyer
,
and
not
a
Saviour
,
and
to
do
hurt
to
all
the
world
,
the
believing
Jewes
,
and
the
Church
;
yea
and
the
very
Gentiles
thereby
,
in
regard
of
the
happinesse
of
their
children
,
are
in
a
worse
condition
then
of
old
,
but
this
is
a
vile
doctrine
,
saith
he
,
for
Jesus
is
a
Mediator
of
a
better
covenant
established
on
better
promises
Heb.
8.6
.
where
sin
abounded
grace
much
more
abounded
,
Rom.
5.14
,
15.20
.
and
the
love
of
Christ
love
hath
height
,
length
,
depth
,
breadth
,
and
passeth
knowledge
Ephes.
3.
To
which
simple
inconsequent
conceits
I
answer
by
denying
the
consequence
,
it
followes
not
that
the
world
is
in
worse
estate
under
Christ
then
before
,
because
infants
might
be
members
of
the
Jewish
church
,
but
not
now
of
any
visible
church
of
the
Gospel
,
nay
verily
the
world
is
in
a
far
better
condition
then
formerly
,
by
how
much
they
are
under
more
clear
,
and
plain
promulgations
,
more
fa●re
and
universal
tenders
of
salvation
,
then
in
the
narrow
or
shadowy
dispensation
of
the
Law
,
and
also
under
greater
love
,
richer
grace
,
better
and
more
glorious
promises
,
unlesse
they
fall
short
of
them
,
through
their
own
unbelief
,
then
those
which
were
made
to
the
natural
Israelites
onely
,
all
whose
glory
was
but
a
type
of
the
other
,
for
the
great
favor
,
love
and
promises
of
God
to
them
,
as
meerly
Abraham
,
Isaac
and
Iacobs
natural
seed
,
unlesse
they
also
believed
,
and
then
they
,
as
now
all
the
world
might
be
heirs
with
Abraham
of
the
grace
and
promises
of
the
Gospel
,
did
make
them
heirs
of
that
earthly
Canaan
onely
:
but
the
Gospel
grace
makes
all
men
heirs
on
termes
of
faith
and
obedience
to
Christ
,
of
the
glory
of
the
heavenly
Canaan
for
ever
,
the
grace
of
God
that
bringeth
salvation
unto
all
men
now
appears
:
and
as
for
infants
,
albeit
no
infants
now
be
baptized
into
fellowship
with
the
visible
Church
,
nor
are
priviledged
as
the
Jewes
infants
once
were
with
interest
in
the
blessing
of
an
outward
earthly
Canaan
,
nor
yet
vouchsafed
that
meerly
titular
account
,
of
sanctifyed
and
peculiar
people
of
God
,
as
in
opposition
to
other
infants
,
as
by
birth
,
accountatively
sinners
,
common
and
unclean
,
which
distinction
of
a
birth
holiness
and
uncleaness
Mr.
Baxter
had
he
but
half
an
eye
in
his
head
might
clearly
see
Acts
10.28
.
is
so
taken
out
of
the
world
and
ended
in
Christ
,
that
now
no
man
however
born
,
no
not
a
Gentile
may
be
called
in
that
sense
as
the
Gentiles
were
of
old
in
reference
to
the
Jewes
,
either
common
or
unclean
,
and
if
no
man
can
be
called
by
birth
common
or
unclean
in
reference
to
other
,
then
none
may
be
called
by
birth
holy
in
reference
to
other
,
for
this
birth
holinesse
and
uncleannesse
are
such
Correlatives
that
the
one
cannot
be
supposed
to
be
in
the
world
without
the
other
;
albeit
I
say
no
infants
have
now
such
standings
in
such
external
happines
and
salvation
,
yet
they
are
in
no
les
capacity
to
be
saved
then
the
Jews
children
of
old
,
&
so
neither
their
parents
whoever
they
be
,
in
any
worse
condition
in
regard
of
their
comforts
in
their
children
,
whether
they
dy
infants
,
or
live
to
years
,
then
the
godliest
Jewes
were
in
regard
of
theirs
,
for
either
infants
dy
in
infancy
,
or
else
do
not
,
if
any
mans
infants
dy
in
such
nonage
as
in
which
they
never
committed
actual
transgression
,
our
Ashford
Pamphlet
tells
us
they
have
not
deserved
to
be
exempted
from
the
generall
state
of
little
infants
declared
in
Scripture
,
viz.
that
of
such
is
the
Kingdome
of
heaven
,
yea
I
wonder
what
should
damn
such
dying
infants
,
as
never
had
iniquity
of
their
own
,
sith
God
himself
assures
us
that
the
son
shall
not
dy
i.
e.
eternally
for
the
iniquity
of
his
father
,
but
every
soul
that
dyes
shall
dy
onely
for
his
own
iniquity
,
Ezekiel
18.
and
no
better
hopes
could
be
harboured
of
the
Godliest
Jewes
infants
then
this
,
that
dying
infants
they
were
not
damned
.
But
if
any
mans
children
,
even
his
that
is
ungodly
and
prophane
,
do
live
to
years
,
then
if
they
believe
and
obey
the
Gospel
,
the
tender
of
which
is
to
every
creature
,
they
may
be
saved
though
their
parents
be
wicked
,
when
Iewes
children
not
doing
so
,
shall
be
damned
,
for
all
their
father
Abrahams
faith
,
and
their
own
Church-membership
for
a
time
,
and
that
with
so
much
the
greater
condemnation
:
whereas
the●efore
Mr.
Ba.
tells
us
such
a
story
of
a
meliority
of
being
in
the
visible
Church
rather
then
out
,
I
tell
him
it
is
not
universally
true
,
but
as
it
may
happen
,
for
besides
that
children
may
aswell
be
prayed
for
,
and
instructed
by
their
godly
parents
,
remaining
unbaptized
,
and
non-members
in
their
nonage
,
as
if
in
infancy
they
be
admitted
to
both
,
it
may
so
fall
out
,
and
mostly
it
did
among
the
Iewes
,
that
a
lifting
up
to
heaven
in
respect
of
participation
of
outward
priviledges
and
ordinances
,
may
prove
an
occasion
unhappily
through
their
abuse
of
it
,
of
their
sinking
deeper
into
hell
.
His
next
Argument
is
drawn
from
Deut.
29
,
10.11.12
.
a
place
that
doth
as
well
prove
that
all
the
wives
and
the
servants
,
and
the
slaves
,
even
all
the
hewers
of
wood
and
drawers
of
water
are
to
be
taken
into
Covenant
with
God
,
as
his
,
and
admitted
into
Church-membership
upon
the
Membership
of
Masters
,
and
Husbands
,
as
little
ones
upon
the
membership
of
the
Fathers
;
and
so
indeed
it
was
in
those
daies
,
wherein
the
whole
body
of
the
Nation
was
inchurched
together
,
though
not
so
now
,
therefore
though
I
might
easily
discover
that
(
yea
he
is
blind
that
sees
it
not
in
the
same
chapter
,
notwithstanding
it
is
alledged
in
that
allusion
of
Paul
in
the
tenth
chapter
of
the
Romans
to
that
place
)
to
be
no
other
then
that
covenant
which
was
made
with
the
nation
in
particular
,
which
God
brought
out
of
Aegypt
,
yet
I
shall
trouble
my self
to
say
no
more
to
it
then
so
.
His
13
Argument
is
from
Rom.
4.11
.
where
circumcision
is
said
to
be
a
seal
of
the
righteousnesse
of
the
faith
which
Abraham
had
,
is
answer'd
above
,
where
I
have
given
out
the
genuine
sense
of
that
place
,
and
disproved
that
crooked
construction
,
which
is
by
others
aswell
as
him
commonly
made
of
it
,
therefore
i
le
say
no
more
to
it
here
.
His
14
Argument
is
also
answered
,
but
a
little
above
,
where
I
have
shew'd
the
inchurching
of
that
fleshly
seed
to
be
ceremonial
,
and
also
what
it
typed
out
,
therfore
no
more
of
that
also
in
this
place
.
His
15.
plain
Scripture-lesse
proof
for
infants
present
churchmembership
and
baptism
is
this
viz.
If
all
infants
,
who
were
members
of
any
particular
Church
,
were
also
Members
of
the
Vniversall
Visible
Church
,
then
certainly
the
Membership
of
infants
,
he
means
by
vertue
of
the
membership
of
their
parents
,
is
not
repealed
.
But
all
infants
who
were
&c.
Ergo.
The
consequence
saith
he
is
beyond
dispute
,
because
the
universal
Church
never
ceaseth
here
,
yea
the
whole
Argument
so
clear
,
that
were
there
no
more
it
is
sufficient
.
To
which
as
unanswerable
as
he
judges
it
,
I
answer
first
by
denying
the
consequence
of
his
Major
,
as
most
flatly
false
and
inconsequent
.
Secondly
,
by
saying
as
Mr.
T.
did
,
whose
answer
is
both
solid
and
sufficient
viz.
that
infants
membership
in
the
universal
visible
church
was
only
by
reason
of
their
then
membership
in
that
particular
national
church
,
neither
can
Mr.
Ba.
while
he
breathes
prove
them
to
have
bin
members
of
that
universal
visible
,
as
he
calls
it
,
but
as
they
were
members
of
that
,
and
therefore
when
that
particular
,
nationall
church
of
the
Jewes
ceased
,
the
standing
of
infants
as
members
upon
the
meer
account
of
their
parents
membership
ceased
also
therewith
,
as
one
of
the
things
that
were
not
essentiall
to
a
church
,
but
circumstantial
onely
to
that
church
,
as
one
of
the
particular
accidental
ceremonies
pertaining
onely
to
that
individual
nationall
church
;
for
accidental
ceremonies
Mr.
Ba.
himself
confesses
,
and
must
confesse
did
cease
still
with
that
particular
church
,
to
which
particularly
they
related
,
otherwise
he
will
be
paid
home
with
his
own
weapon
,
and
in
his
own
coin
,
yea
if
Mr.
Baxters
consequence
be
true
,
and
if
it
be
not
so
as
we
say
,
that
accidentall
ceremonies
,
and
so
this
accidental
ceremony
,
and
circumstance
of
infants
being
members
upon
the
membership
of
their
parents
,
did
cease
with
that
particular
church
of
the
Iews
,
t
will
passe
all
the
braines
Mr.
Ba.
hath
in
his
head
to
answer
his
own
argument
,
if
we
retort
it
on
him
in
proof
of
that
which
he
denies
,
as
much
as
we
do
the
inchurching
of
infants
upon
the
fathers
membership
viz.
the
inchurching
of
wives
,
and
servants
to
this
day
upon
the
membership
of
their
husbands
and
masters
,
for
whereas
he
argues
thus
viz.
if
all
infants
who
were
members
of
any
particular
church
were
also
members
of
the
universal
visible
church
,
then
certainly
the
membership
of
infants
by
vertue
of
their
parents
membership
is
not
repealed
,
but
all
&c.
Ergo
What
answer
will
he
make
,
if
we
answer
him
by
arguing
back
upon
him
thus
viz.
if
all
wives
and
servants
,
who
were
members
by
vertue
of
their
husbands
and
masters
membership
of
any
particular
visible
church
,
were
also
members
of
the
universall
visible
church
,
then
certainly
the
membership
of
wives
and
servants
,
hewers
of
wood
,
and
drawers
of
water
,
by
vertue
of
their
husbands
and
masters
membership
,
is
not
repealed
,
but
all
&c.
Ergo.
I
leave
it
to
wise
men
to
consider
and
examine
whether
Mr.
Bs.
argument
doth
not
as
fully
tend
to
the
proof
of
it
that
the
wives
and
servants
ought
,
as
of
old
,
to
stand
members
in
the
visible
church
now
,
upon
the
husbands
and
masters
membership
,
as
infants
upon
the
membership
of
their
parents
.
Several
other
palpable
absurdities
are
obvious
to
every
observant
eye
in
his
amplification
of
this
argument
,
which
whoever
notes
,
will
take
heed
of
pinning
his
faith
implicitly
on
Mr.
Bs.
sleeve
,
and
of
listning
to
his
Logick
,
so
as
to
be
led
by
it
besides
all
sense
and
reason
.
To
say
nothing
to
his
universall
visible
,
which
is
little
lesse
then
a
visible
bull
,
for
sensus
,
adeoque
visus
est
propriè
solummodò
singularium
,
intellectus
universalium
,
the
proper
object
of
sense
,
and
so
of
sight
is
particulars
onely
,
and
universalls
onely
properly
of
the
understanding
,
yet
this
universal
visible
church
is
the
universal
vision
,
and
dream
of
the
universal
Clergy
,
but
to
bate
them
the
baldnesse
of
that
term
,
and
grant
that
there
is
a
Catholike
visible
church
,
is
there
any
unversal
visible
church
,
but
what
is
existent
in
,
and
made
up
of
all
the
particular
visible
churches
?
I
trow
not
:
yea
that
was
wont
to
be
good
Logick
,
and
Theology
too
heretofore
,
to
say
that
all
the
particulars
make
up
the
unversal
,
that
the
universall
visible
Church
,
and
all
the
particular
visible
Churches
are
adaequate
,
and
convertible
,
yea
Dr.
Featley
p.
12.
makes
the
universall
visible
church
,
and
all
the
particular
visible
churches
equivalent
,
the
universal
or
formall
church
saith
he
i.
e.
all
the
assemblies
of
Christians
in
the
world
:
the
whole
is
not
broader
then
all
its
parts
collectively
taken
,
nor
without
its
parts
,
for
omne
totum
ex
suis
partibus
constituitur
,
ordinatur
,
mensuratur
,
determinatur
,
every
whole
consists
of
its
parts
,
is
measured
and
determined
by
its
parts
,
and
so
the
whole
universal
visible
Church
,
and
all
the
homogeneall
parts
of
it
simul
sumtae
i.
e.
all
the
particular
visible
churches
taken
together
,
are
of
equall
latitude
;
so
that
he
that
is
of
a
any
particular
visible
church
must
needs
be
of
the
who●e
,
and
he
that
is
of
the
whole
universall
visible
must
needs
be
of
some
particular
visible
church
,
yea
cui
adimuntur
omnes
partes
totius
universalis
,
eidem
etiam
totum
universale
adimi
necesse
est
,
whoever
is
not
a
part
of
some
part
or
other
i.
e.
of
some
particular
visible
church
,
cannot
be
a
part
of
the
whole
i.
e.
the
universal
visible
:
this
I
say
is
the
Logick
and
Theology
,
which
was
wont
to
passe
for
currant
among
your selves
,
but
Mr.
Ba.
learnes
men
a
new
kind
of
Logick
viz.
that
all
the
parts
put
together
are
not
so
big
as
the
whole
,
that
the
universall
visible
church
is
larger
then
all
the
particular
visible
churches
in
the
world
,
of
which
yet
it
consists
,
so
that
there
is
room
enough
for
a
person
to
stand
a
member
in
the
universal
visible
church
,
though
he
be
of
no
particular
visible
church
at
all
;
I
ever
understood
yet
that
he
,
who
is
removed
and
cast
out
of
all
the
particular
visible
churches
of
the
Saints
,
is
consequently
cast
out
of
the
universal
visible
church
,
but
he
tells
me
a
tale
that
to
be
removed
out
of
every
particular
visible
church
,
is
consistent
still
with
a
standing
in
the
universal
visible
:
so
that
excomunication
out
of
all
the
particular
visible
churches
in
the
world
,
is
not
excomunication
out
of
the
whole
visible
church
with
him
.
Another
thing
worth
noting
,
though
worth
nothing
,
is
this
,
he
tells
us
there
that
Keturahs
children
,
when
they
left
the
family
of
Abraham
,
that
they
continued
members
of
the
universal
visible
church
still
,
which
compared
with
the
clause
above
,
where
he
tells
us
that
it
is
a
far
higher
priviledge
to
stand
in
the
universal
visible
church
then
to
stand
in
any
particular
whatsoever
,
amounts
to
thus
much
viz.
that
the
Midianites
,
for
they
were
some
of
Keturahs
children
,
had
far
higher
priviledges
,
then
those
that
the
Israelites
had
by
being
members
of
that
particular
visible
church
of
Israel
,
which
if
it
were
so
,
then
we
may
say
what
advantage
hath
the
Iew
indeed
,
and
what
profit
by
circumcision
,
and
by
Gods
commission
of
his
oracles
unto
them
?
yea
what
necessity
of
circumcision
of
themselves
,
and
their
males
at
all
for
any
strangers
,
or
of
joining
themselves
to
that
particular
church
of
the
Jewes
,
sith
they
might
have
had
as
high
priviledges
if
they
had
joined
themselves
to
the
seed
of
Abraham
by
Keturah
,
of
whose
posterity
circumcision
,
nor
the
strict
law
it
bound
to
was
not
required
,
and
so
consequently
what
need
of
baptism
,
if
persons
might
be
of
the
uniuersal
visible
,
which
is
the
greater
,
though
not
of
the
particular
visible
church
of
the
Iews
,
without
circumcision
and
keeping
the
law
?
But
it
is
a
question
with
Mr.
Bax.
whether
Keturahs
children
must
leave
their
seed
uncircumcisied
p.
60.
yet
I
tell
him
it
is
out
of
question
,
that
unlesse
it
were
in
order
to
joining
,
and
inchurching
themselves
with
that
individual
Church
of
of
the
Iewes
,
to
which
pertained
peculiarly
the
adoption
,
and
glory
,
and
covenants
,
and
law
,
and
promises
,
and
which
was
all
the
visible
church
,
that
I
know
God
had
then
upon
the
earth
,
circumcision
was
not
enjoined
to
any
other
of
Abrahams
own
posterity
,
not
the
Ishmalites
,
nor
Midianites
,
but
those
onely
that
came
of
Sarah
by
Isaac
and
Iacob
,
for
the
covenant
,
of
which
circumcision
was
a
sign
,
was
establisht
with
none
of
them
,
but
with
Isaac
onely
and
with
Iacob
,
and
his
seed
after
him
,
and
so
many
as
should
join
themselves
unto
them
.
Many
more
odd
conceits
about
this
universal
visible
church
,
Mr.
Ba.
broaches
,
but
I
spare
him
,
and
hasten
to
what
followes
.
His
16.
plain
Scripture-lesse
proof
for
infants
church-membership
and
baptism
is
from
a
clause
in
the
second
command●ment
viz.
I
will
shew
mercy
to
1000
s
of
them
that
love
me
,
and
keep
my
commandements
,
a
phrase
out
of
which
a
man
may
as
easily
prove
the
Pope
to
be
head
of
the
church
,
as
prove
either
of
those
points
in
proof
of
which
he
doth
produce
it
.
Yet
oh
the
miserable
muddy
,
wretched
,
ragged
,
crooked
,
cloudy
piece
of
disputation
for
infant
baptism
,
which
this
man
makes
from
that
place
!
For
my
part
I
mean
not
to
wander
after
him
in
that
wildernesse
of
worthlesse
discourse
,
that
he
vents
about
mercy
,
Church
covenant
,
promises
,
nor
am
I
so
wise
as
to
wot
what
he
means
,
nor
so
foolish
as
to
believe
he
knows
well
what
he
means
himself
by
much
of
that
he
there
utters
,
or
else
he
would
never
say
that
wicked
men
in
the
church
are
within
the
covenant
,
and
so
have
this
mercy
spoken
of
in
the
second
commandement
stated
on
them
by
promise
;
as
if
wicked
men
in
the
church
were
in
some
special
wise
beloved
of
God
,
when
yet
they
are
more
hateful
to
him
by
far
then
heathens
.
It
is
enough
to
serve
my
present
purpose
,
that
what
proof
Mr.
Baxter
pens
in
the
head
of
this
argumentation
,
his
own
pen
dashes
it
all
out
again
in
the
taile
of
it
.
For
first
after
a
great
deal
of
wrestling
to
make
the
mercy
here
promised
to
thousands
of
them
that
love
God
,
necessarily
to
include
church-membership
,
he
confesses
at
last
that
it
lies
doubtful
in
the
text
what
mercy
in
particular
is
there
meant
,
which
if
he
do
,
then
t
is
not
necessary
that
church-membership
be
implied
in
it
,
for
there
may
be
much
mercy
,
yea
special
,
yea
eternal
saving
mercy
shewed
to
persons
,
to
whom
the
mercy
of
membership
in
the
visible
church
and
baptism
is
not
vouchsafed
,
or
else
what
becomes
of
such
infants
,
as
notwithstanding
your
timely
admittance
,
do
yet
dy
without
both
membership
and
baptism
?
are
they
shut
out
of
the
kingdom
of
heaven
?
Secondly
,
he
confesses
it
is
doubtfull
in
the
text
to
how
many
generations
God
shewes
mercy
to
the
children
of
parents
that
love
him
,
whether
it
be
to
the
remote
or
neerest
progeny
onely
;
and
though
he
passe
his
judgement
that
it
is
onely
to
immediate
children
of
godly
parents
,
that
the
promise
in
the
commandment
is
made
,
yet
thereby
he
contradicts
his
own
sense
of
the
place
,
and
overthrowes
all
that
he
contends
for
,
in
that
if
the
words
were
as
he
would
have
them
read
,
viz.
I
shew
mercy
to
a
thousand
Generations
,
or
to
the
thousandth
generation
of
them
that
love
me
,
it
were
evident
that
he
meant
not
the
next
generation
only
,
for
that
to
a
thousand
generation
should
signifie
no
more
then
one
generation
to
come
is
most
irrational
,
and
plain
brutish
to
imagine
;
and
if
he
say
t
is
to
a
thousand
generations
,
if
such
children
succeed
their
parents
in
godlynesse
,
that
sense
excludes
infants
quite
from
the
mercy
here
promised
,
and
extends
it
to
such
children
onely
as
are
at
years
,
and
that
on
condition
of
being
godly
themselves
,
and
on
that
condition
of
being
godly
themselves
God
shewes
mercy
to
the
immediate
seed
of
the
very
wickedest
parents
,
as
well
as
of
the
Godliest
parents
in
the
world
.
But
in
very
deed
to
put
him
out
of
all
his
doubts
at
once
about
this
place
,
viz.
whether
God
mean
the
remote
or
immediate
children
,
I
desire
Mr.
Baxter
to
consider
that
this
promise
is
not
made
to
any
mans
posterity
at
all
,
but
only
to
all
such
individual
persons
as
love
him
,
and
keep
his
commandements
,
for
the
words
are
not
as
he
reads
,
and
construes
them
,
viz.
I
will
shew
mercy
to
a
thousand
generations
of
them
,
but
to
thousands
of
them
that
love
me
,
i.
e.
to
thousands
of
such
people
,
such
persons
as
love
me
and
keep
my
Commandments
;
and
so
if
the
mercy
were
that
of
membership
,
yet
it
were
nothing
concerning
infants
in
their
infancy
at
all
,
but
concerning
thousands
of
such
individual
persons
as
love
him
and
keep
his
commandments
,
or
else
God
must
shew
mercy
to
all
infants
in
their
infancy
to
this
day
,
meerly
for
their
father
Noahs
sake
,
though
the
immediate
parents
be
wicked
,
and
if
he
he
do
not
he
shewes
not
mercy
to
the
thousandth
generation
of
believers
infants
,
there
being
not
a
thousand
generations
from
Noah
to
this
day
.
We
may
see
what
little
plain
proof
these
men
can
find
for
their
false
way
of
inchurching
and
baptizing
of
infants
in
the
New
Testament
,
in
that
they
are
faine
to
fetch
it
so
far
off
as
the
old
,
thus
doth
not
Mr.
Ba.
onely
but
others
also
as
well
as
he
,
who
would
certainly
never
look
for
it
so
far
behind
as
he
second
commanment
,
if
they
could
easily
find
it
neerer
hand
:
among
the
rest
this
mindes
me
of
one
of
more
then
ordinary
note
,
viz.
Dr.
Channell
of
Petworth
in
Sussex
,
who
Ianuary
the
first
1651.
in
a
publique
discourse
with
my
unworthy
self
,
being
desired
to
assign
some
particular
place
of
Scripture
,
where
Christ
commands
the
practise
of
infant-baptism
,
assigned
the
second
commandment
,
to
whom
as
I
said
then
before
hundreds
of
people
,
so
I
testify
here
again
before
the
whole
world
,
that
if
any
man
see
infants
baptism
commanded
in
the
second
Commandment
it
is
because
his
eyes
are
out
:
for
though
he
tell
me
that
the
generall
scope
of
the
second
Commandment
is
to
command
all
Gods
people
to
observe
all
Gods
institutions
from
time
to
time
,
yet
I
tell
him
again
,
as
also
I
did
then
,
that
infant
baptism
is
none
of
those
institutions
,
yea
I
tell
him
yet
further
,
and
Mr.
Bax.
also
,
that
unlesse
it
can
be
made
appear
by
plainer
Scripture
proofs
then
ever
were
yet
brought
by
either
of
them
,
that
Christ
Jesus
injoined
the
baptizing
and
inchurching
of
infants
,
or
that
its
any
other
then
a
tradition
of
man
,
and
an
addition
to
the
Gospel
,
which
was
not
so
from
the
beginning
,
and
that
is
more
then
either
of
them
will
ever
make
plainly
to
appear
,
the
second
Commandement
doth
rather
forbid
them
both
,
yea
(
Ah
si
fas
dicere
!
sed
fas
)
the
second
commandement
,
the
general
scope
of
which
,
as
their
own
selves
expound
it
,
is
to
prohibit
all
will
worship
and
superstition
,
all
serving
of
God
after
our
own
invention
,
all
customes
,
devices
,
innovations
,
Traditions
of
men
,
all
addi●ion
to
and
alterations
of
Christs
will
and
Testament
,
all
teaching
other
doctrine
then
is
contained
in
the
word
,
doth
forbid
,
it
,
and
therefore
as
haled
in
by
head
and
shoulders
to
serve
the
turn
of
these
men
,
and
to
help
to
uphold
them
in
their
rantizing
of
infants
into
the
same
visible
body
with
them
,
whom
yet
they
deny
to
drink
with
them
into
the
same
spirit
,
as
all
that
are
baptized
into
the
same
body
are
to
do
1
Cor.
12.
which
infellowshipping
persons
by
the
halves
into
Gospel
participation
,
if
it
be
of
Christ
,
what
else
is
of
man
I
plainly
know
not
.
His
17
plain
Scripture-lesse
proof
for
infants
Church-membership
and
baptism
is
drawn
from
Psalm
.
37.26
.
where
it
is
said
that
the
seed
of
the
Righteous
are
blessed
,
whence
he
argues
as
before
,
and
therefore
need
not
have
made
a
distinct
Argument
of
this
,
if
God
have
pronounced
the
seed
of
the
righteous
blessed
,
then
certainly
they
are
members
of
his
visible
Church
,
its
absurd
once
to
imagine
quoth
he
,
that
god
should
pronounce
a
society
blessed
,
and
take
them
for
none
of
his
visible
Church
.
But
I
am
ashamed
of
such
trifling
stuff
,
such
straw
,
and
stubble
as
he
here
builds
upon
,
as
if
God
himself
can
no
way
be
said
to
blesse
the
seed
of
the
righteous
,
unlesse
he
require
them
to
be
baptized
,
and
inchurched
visibly
in
their
infancy
,
as
if
God
had
but
one
blessing
,
even
that
of
baptism
and
church-membership
,
upon
which
all
other
blessings
are
so
eternally
intailed
,
even
to
infants
,
that
such
of
them
as
attain
not
to
an
actual
inrerest
in
these
are
ipso
facto
accursed
in
all
respects
else
&
that
for
ever
,
wheras
to
say
nothing
how
that
phrase
the
seed
of
the
righteous
may
be
taken
for
the
race
of
righteous
ones
,
that
succeed
one
another
in
righteousnesse
,
as
well
as
a
seed
of
evil
doers
Is.
1.4
.
for
the
whole
race
of
evill
doers
,
that
succeed
their
fore-fathers
in
evil
doing
,
for
these
indeed
I
take
to
be
the
seed
to
which
the
Scripture
oft
pronounces
blessing
and
cursing
,
and
not
alwayes
the
meer
natural
seed
of
good
men
and
bad
,
for
then
there
is
manifest
falsehood
in
many
promises
and
threats
,
the
natural
seed
of
righteous
men
often
perishing
,
and
being
not
counted
their
own
fathers
children
,
unlesse
they
be
like
them
in
righteousnesse
as
Iohn
8.39
.
Christ
denies
Abrahams
natural
children
to
be
Abrahams
children
,
and
blessed
with
him
,
because
they
did
not
as
Abraham
did
,
and
contrary
wise
the
natural
seed
of
the
wicked
prospering
,
when
they
do
well
,
contrary
to
Prov.
2.21.22
.
Is.
20.14
.
Ps.
37
20.
if
the
word
seed
were
there
taken
for
the
natural
seed
,
where
it
is
said
the
seed
of
evill
doers
shall
never
be
renowned
;
And
so
the
seed
of
the
serpent
,
and
the
children
of
the
devil
expresses
those
that
do
his
works
,
to
say
nothing
I
say
of
this
,
which
yet
is
enough
to
blunt
the
edge
of
Mr.
Bas.
argument
,
grant
the
word
seed
here
to
be
taken
for
the
natural
seed
of
the
righteous
,
even
those
in
infancy
may
be
many
wayes
blessed
though
they
neither
be
baptized
in
infancy
nor
inchurched
,
yea
they
may
be
blessed
with
eternal
salvation
,
dying
in
infancy
,
without
either
baptism
or
membership
in
the
visible
Church
,
for
I
hope
you
will
not
say
those
1000s
.
of
Jewes
and
belieuers
infants
,
that
have
died
before
circumcision
,
baptism
,
and
visible
admission
,
are
damned
without
any
more
ado
,
because
they
fell
short
of
your
admired
membership
,
and
if
these
be
blessed
with
salvation
to
whom
you
delay
baptism
,
why
not
those
to
whom
we
deny
it
?
doth
our
denying
baptism
to
an
infant
before
he
dies
send
him
to
hell
sooner
then
your
delaying
it
till
he
be
dead
?
But
however
the
seed
of
the
righteous
may
be
blessed
with
many
temporal
blessings
,
as
provision
,
fruitfulnesse
,
multiplication
,
and
yet
not
be
taken
into
the
visible
Church
,
and
to
say
the
truth
if
Mr.
Ba.
had
not
been
resolved
to
wrest
this
Scripture
besides
its
true
sense
,
to
botch
up
his
proofs
into
a
multitude
,
he
might
easily
have
seen
by
consultation
with
the
verse
before
that
it
is
not
such
a
thing
as
membership
,
that
is
here
meant
by
the
word
blessed
,
but
meer
matter
of
outward
sustentation
;
I
never
saw
the
righteous
forsaken
,
nor
his
seed
begging
bread
;
he
is
ever
merciful
and
lendeth
and
his
seed
is
blessed
i.
e.
provided
for
,
and
preserved
from
beggery
,
and
considered
by
others
in
time
of
adversity
,
as
he
considered
others
in
the
like
case
.
And
lastly
,
whereas
he
challenges
us
to
shew
where
ever
God
pronounced
any
blessed
,
and
yet
took
them
for
none
of
his
visible
Church
?
saying
t
is
absurd
once
to
imagine
it
that
he
did
,
I
assert
it
is
most
absurd
in
him
to
imagine
the
contrary
,
for
God
himself
by
promise
pronounced
Ishmael
blessed
,
saying
as
for
Ishmael
behold
I
haved
blessed
him
,
and
I
will
make
him
fruitful
,
and
multiply
him
exceedingly
,
and
make
him
a
nation
,
because
he
is
thy
seed
:
and
this
at
the
very
same
time
when
he
denied
to
establish
the
Covenant
with
him
,
which
he
establisht
with
Isaac
,
and
commanded
that
he
should
be
cast
out
of
Abrahams
family
from
sharing
with
Isaac
in
that
very
covenant
,
which
Mr.
Baxter
contends
with
all
his
might
p.
64
65.
that
whoever
are
not
in
it
are
not
under
the
promise
of
the
mercy
,
which
Church-membership
is
with
him
a
speciall
part
of
.
In
proof
of
this
consider
and
compare
Gen.
17.18.19.20.21
.
with
Gen.
21.10.11.12.13
.
as
if
there
were
no
blessing
but
that
of
Church-membership
,
or
at
least
no
blessing
without
this
of
Church-membership
,
whereas
,
as
admired
a
mercy
as
this
meer
membership
is
with
Mr.
Baxter
,
persons
may
be
blessed
without
it
,
and
also
(
witnesse
the
Jewish
Nation
,
which
for
the
most
part
were
reprobates
)
they
may
have
admission
to
the
meer
mercy
,
and
bare
blessing
of
membership
,
and
yet
perish
and
be
accursed
for
ever
.
The
18th
.
plain
Scripture-less
proof
for
infant
Church-membership
and
baptism
is
this
.
If
infants
were
Church-members
before
circumcision
was
instituted
,
then
certainly
it
was
not
proper
to
the
Iews
,
and
consequently
is
not
ceased
,
but
infants
are
,
therefore
.
The
Minor
of
which
argument
Mr.
Baxter
endeavours
to
prove
aswell
as
he
can
,
and
this
he
doth
,
First
,
partly
by
perverting
the
sense
of
the
text
Mal.
2.25
.
where
it
is
said
God
made
two
one
i.
e.
instituted
the
ordinance
of
marriage
between
man
and
woman
,
that
he
might
seek
a
seed
of
God
i.
e.
a
legitimate
Issue
,
for
legitimacy
onely
in
the
issue
is
the
result
of
marriage
,
and
that
among
what
parents
soever
,
even
heathens
as
well
as
others
,
for
whom
as
well
as
others
that
state
of
marriage
is
sanctified
,
yet
Mr.
Baxter
saies
he
made
two
one
,
or
ordained
marriage
that
he
might
seek
a
seed
of
God
in
another
sense
,
that
better
serves
his
turn
i.
e.
to
seek
Church-members
,
as
if
Church-membership
in
the
seed
,
were
the
direct
result
of
the
state
of
matrimony
in
the
parents
,
which
every
simpleton
knowes
to
be
false
for
marriage
is
honourable
among
all
,
and
was
ordained
for
all
mankind
as
well
as
the
Godly
,
and
yet
the
seed
are
not
therefore
Church-members
;
besides
marriage
was
instituted
in
the
state
of
innocency
,
to
this
end
that
mankind
might
be
propagated
in
a
more
modest
way
then
other
creatures
,
and
not
that
the
seed
so
propagated
might
be
Church-members
.
Secondly
,
partly
by
a
heap
of
frivolous
conjectures
of
his
own
,
in
which
a
man
may
warrantably
enough
chuse
whether
he
will
believe
him
or
no
,
but
whether
his
Minor
viz.
that
infants
were
Church-members
before
circumcision
was
instituted
be
true
or
false
it
makes
nothing
to
his
purpose
unlesse
he
had
made
surer
work
in
his
Maior
;
for
that
is
so
inconsequent
,
and
utterly
unsound
that
had
I
happened
to
have
heard
his
argument
before
it
came
in
Print
,
I
should
have
spared
him
all
his
paines
about
the
Minor
,
and
have
put
him
to
the
proof
of
his
Major
,
the
consequence
of
which
hee
'l
never
make
good
by
fair
play
while
he
breathes
;
for
there
were
many
things
long
before
circumcision
was
instituted
,
which
were
proper
,
if
not
to
the
Jewes
till
the
Jewes
were
in
being
,
yet
to
the
ceremoniall
law
that
was
after
more
clearly
given
to
the
Jewes
,
and
to
that
old
Testament
of
which
Moses
was
the
Mediator
,
and
circumcision
the
sign
,
and
the
Jewes
the
subject
,
and
yet
were
tipicall
and
ceremonial
onely
,
and
so
ceased
together
with
circumcision
,
as
the
keeping
the
seventh
day
,
the
sacrifices
,
the
cleannesse
and
uncleannesse
of
certain
creatures
,
and
(
if
that
were
at
all
before
circumcision
,
as
Mr.
Ba.
does
not
plainly
prove
it
to
be
)
among
the
rest
the
Church-membership
of
infants
.
His
19.
plain
Scripture-lesse
proof
is
this
.
If
God
be
not
more
prone
to
severity
then
to
mercy
,
then
he
will
admit
of
infants
to
be
members
of
the
visible
Church
but
God
&c.
therefore
&c.
Oh
the
wit
of
this
man
how
wonderfully
doth
it
work
,
and
wind
to
and
fro
,
and
wander
far
and
neer
to
fetch
in
any
manner
of
fewell
,
wherewith
to
feed
that
false
faith
men
live
in
,
concerning
infant
baptism
,
for
fear
it
should
be
quite
extinguished
,
and
brought
to
nothing
.
Ex
nihilo
nihil
fit
in
an
ordinary
way
,
but
such
is
the
extraordinary
eagerness
of
Mr.
Ba.
to
have
the
game
go
his
way
,
by
either
fair
play
or
foul
,
that
he
is
wise
to
extract
something
out
of
any
thing
,
and
any
thing
out
of
just
nothing
to
his
purpose
:
this
that
God
is
not
more
prone
to
severity
then
mercy
,
may
serve
,
and
that
soundly
to
make
against
those
that
say
God
is
willing
to
save
but
a
few
,
and
did
peremptorily
determine
to
damn
personally
an
100
men
to
one
before
they
were
born
,
and
that
without
reference
to
their
soreseen
rejection
of
his
grace
,
but
how
it
seems
to
make
a
jot
against
such
as
suppose
the
salvation
of
all
dying
infants
,
denying
onely
infants
meer
membership
in
meer
gospell
fellowship
,
I
must
professe
my self
too
shallow
to
conceive
,
yea
I
am
astonisht
,
saving
that
the
word
tells
me
the
seers
must
be
blinded
for
teaching
Gods
fear
after
mens
precepts
,
that
the
the
ministers
should
buzze
such
a
businesse
abroad
in
print
viz.
that
if
infants
be
not
now
Church-members
,
then
God
is
more
prone
to
severity
then
to
mercy
,
and
then
back
it
so
baldly
too
as
Mr.
Ba.
does
:
it
is
evident
thus
saith
he
God
hath
cut
off
multitudes
of
wicked
mens
infants
both
from
the
Church
,
and
from
life
for
the
sins
of
their
progenitors
viz.
Dathan
and
Abirams
,
Achans
,
Amalecks
,
the
Midianites
,
Daniels
accusers
,
the
Hittites
,
Amorites
,
Canaanites
,
Perrezites
,
and
Jebusites
,
therefore
if
he
should
not
admit
of
some
infants
of
faithful
men
so
much
as
to
the
visible
Church
,
then
he
should
be
more
prone
to
severity
then
to
mercy
.
I
cannot
but
inwardly
blush
at
Mr.
Bas.
blindnesse
,
as
if
God
had
no
way
whereby
to
vindicate
the
honour
of
his
mercy
,
and
clear
himself
from
the
censure
of
more
severe
then
merciful
,
but
one
,
that
is
by
giving
commission
to
us
,
which
yet
he
no
where
gives
us
in
any
part
of
his
will
and
Testament
,
to
baptize
and
inchurch
some
infants
:
as
if
he
had
no
way
to
recover
to
his
credit
again
to
his
most
merciful
name
of
the
Lord
,
mercifull
,
gracious
,
and
slow
to
anger
since
his
cutting
off
so
many
infants
toge●her
with
their
wicked
parents
by
meer
temporal
death
,
and
to
make
amends
as
it
were
for
all
the
slaughters
,
that
he
made
of
innocent
infants
,
with
their
rebellious
fathers
in
the
daies
of
the
law
,
unlesse
in
liew
thereof
he
grant
some
infants
of
faithful
men
to
be
members
of
his
visible
Churches
,
and
in
visible
fellowship
with
them
in
the
daies
and
ages
of
the
Gospel
.
Who
sees
not
the
weaknesse
,
the
wretchednesse
of
this
consequence
?
yet
so
it
is
with
Mr.
Ba.
that
God
is
more
prone
to
severity
then
mercy
if
he
now
admit
no
infants
into
the
visible
Church
under
the
Gospel
,
except
saith
he
,
it
be
proved
that
God
giveth
them
some
greater
mercy
out
of
the
Church
.
To
which
exception
of
his
I
say
thus
.
First
,
it
need
not
be
proved
,
and
yet
his
consequence
will
prove
false
,
for
if
the
meer
admitting
of
some
faithful
mens
infants
into
the
visible
Church
will
so
make
up
the
matter
as
to
salve
God
from
censure
of
pronesse
to
severity
,
rather
then
mercy
,
and
magnifie
his
mercy
so
as
to
make
it
appear
to
be
that
he
delights
in
more
then
judgement
,
notwithstanding
his
severity
in
slaying
so
many
infants
with
the
parents
,
then
God
magnfied
his
mercy
in
that
kind
of
way
sufficiently
to
make
amends
for
that
severity
in
the
very
time
of
the
law
it self
,
forasmuch
as
then
he
did
admit
for
2000
years
together
not
onely
some
infants
of
faithfull
men
,
but
in
all
that
time
innumerable
infants
of
unfaithful
and
wicked
men
(
for
such
were
the
Jewes
for
the
most
part
in
their
several
generations
and
yet
such
infants
your selves
would
not
now
have
admitted
)
to
stand
in
the
vrsible
and
national
Church
of
the
Jewes
.
And
so
there
is
no
need
of
any
admittance
of
infants
now
,
in
order
to
such
an
end
as
satisfaction
for
his
severity
to
some
infants
of
old
,
into
visible
fellowship
with
Gospel
Churches
.
Secondly
,
to
satisfie
him
further
it
may
easily
be
proved
that
God
giveth
infants
,
if
they
die
in
their
infancy
unbaptized
and
not
inchurched
(
for
if
they
live
to
years
they
may
be
baptized
all
,
and
inchurched
too
,
if
they
believe
)
a
greater
mercy
then
that
of
meer
church-membership
here
on
earth
,
for
they
having
never
committed
any
actuall
sins
whereby
to
deserve
exemption
,
charity
teaches
us
to
believe
,
and
hope
thus
much
saies
the
Ashford
Pamphlet
of
all
such
,
that
of
such
is
the
kindom
of
heaven
.
One
thing
more
I
cannot
but
take
notice
of
in
this
passage
not
in
way
of
contradiction
to
Mr.
Ba.
but
in
way
of
discovery
how
contradictory
unto
him
some
of
his
brethren
are
,
who
mannage
the
same
cause
with
him
,
that
they
may
either
close
more
hand
somely
together
,
or
else
excuse
us
if
we
believe
none
of
them
till
they
be
agreed
more
among
themselves
,
for
whereas
Mr.
Baxter
layes
it
down
as
the
manner
of
old
that
when
the
parents
sinned
and
broke
Gods
covenant
so
as
to
deserve
to
be
discovenanted
thereupon
,
the
children
that
had
right
to
stand
by
the
Quondam
membership
of
their
parents
,
were
wont
to
be
discovenanted
,
dischurched
,
and
sometimes
destroyed
with
them
;
I
find
the
fornamed
Dr.
Channell
of
another
mind
,
for
when
in
a
second
publique
discourse
with
him
at
Petworth
on
Ianuary
5.1651
.
I
asserted
his
practise
to
be
contradictory
to
his
own
judgement
,
forasmuch
as
his
judgement
was
that
believers
infants
onely
were
in
covenant
with
God
,
and
in
right
to
Church-membership
and
baptism
,
and
yet
his
practise
to
baptize
all
or
most
of
the
infants
in
his
parish
,
not
one
of
many
of
whose
parents
he
judged
to
be
believers
,
as
appeaed
by
his
refusing
communion
with
them
for
many
years
together
in
the
supper
,
He
gave
answer
to
this
purpose
,
viz.
that
the
parent
,
i.
e.
believing
(
or
else
the
child
hath
no
right
secundum
te
O
Presbyter
)
may
sin
himself
out
of
covenant
again
,
out
of
all
communion
in
the
Church
,
and
be
damned
,
and
yet
the
child
stand
still
in
right
to
baptism
and
membership
which
he
had
by
the
faith
of
those
parents
;
which
as
it
thwarts
the
wonted
way
of
discovenanting
,
dischurching
of
children
with
the
parents
,
so
it
contradicts
himself
more
another
way
,
though
he
evade
his
first
contradiction
by
it
,
to
say
that
believing
parents
(
for
such
onely
say
your selves
give
right
to
their
infants
to
be
baptized
)
may
sinne
themselves
out
of
covenant
,
and
be
damned
,
for
though
as
I
then
told
him
he
preached
it
in
saying
thus
,
yet
I
am
perswaded
he
holds
no
falling
from
grace
.
More
things
I
take
notice
that
that
Dr.
and
Mr.
Bax.
knock
heads
in
,
but
I
spare
to
do
more
then
advise
them
to
accord
better
with
each
other
,
but
specially
each
of
them
with
himself
,
or
else
as
implicitly
as
men
have
believed
them
heretofore
,
they
will
try
them
ere
long
,
and
scarce
trust
them
any
longer
.
His
20
Plain
Scripture-lesse
proof
for
infant
churchmembership
and
baptism
he
drawes
as
he
saies
from
Deut.
28.4.18
32.41
.
blessed
shall
they
be
in
the
fruit
of
their
body
that
keep
the
covenant
,
and
cursed
in
the
fruit
of
their
body●
i.
e.
that
break
the
covenant
&c.
he
may
well
say
he
drawes
it
,
for
there
s
no
such
thing
as
he
draws
flowes
freely
from
that
or
any
other
Scripture
he
produces
,
he
drawes
indeed
,
but
at
such
a
distance
,
that
I
see
nothing
followes
from
thence
at
all
:
he
does
not
fall
flatly
upon
it
,
nor
deal
down
rightly
with
the
text
alledged
,
nor
doth
he
interpret
the
blessing
and
cursing
to
be
membership
,
and
non-membership
,
so
as
to
say
that
by
blessed
shall
be
the
fruit
of
thy
body
is
meant
thus
,
i.
e.
thy
infants
shall
be
inchurched
,
and
by
cursed
shall
be
the
fruit
of
thy
body
thus
,
i.
e.
thy
infants
shall
be
dischurched
,
for
that
had
been
too
palpably
to
pervert
it
,
but
he
keeps
a
loof
off
from
it
,
and
doth
not
draw
neer
to
the
heart
and
center
of
it
,
but
syllogizes
in
a
circumference
,
and
fetches
it
from
far
for
fear
,
I
think
,
least
it
should
fly
in
his
face
.
The
Argument
that
I
fetch
hence
is
this
.
That
doctrine
,
which
maketh
the
children
of
the
faithfull
to
be
in
a
worse
condition
,
or
as
bad
,
then
the
curse
Deut.
28.
maketh
the
children
of
covenant
breakers
to
be
in
,
is
false
doctrine
.
But
the
doctrine
which
denyeth
the
children
of
the
faithfull
to
be
visible
Churchmembers
,
doth
make
them
to
be
in
as
bad
or
worse
condition
then
is
threatned
by
the
curse
Deut.
28.
Therefore
.
The
Minor
of
which
Syllogism
is
most
false
,
for
infants
may
be
both
unbaptized
and
no
visible
Church
members
,
and
yet
be
in
a
better
condition
then
such
as
are
under
the
curse
,
and
the
captivity
threatned
Deut.
28.
and
so
are
all
these
to
whom
baptism
and
admittance
into
the
visible
Church
is
delayed
by
yourselves
,
who
in
the
Church
of
England
in
old
time
were
wont
to
defer
the
baptizing
of
all
infants
to
two
times
in
the
year
,
viz.
Easter
and
Whitsuntide
,
and
so
are
all
those
also
to
whom
we
deny
it
,
for
both
those
to
whom
you
delay
it
,
and
those
to
whom
we
deny
it
,
dying
in
infancy
without
it
,
may
be
saved
without
it
as
well
as
if
they
had
it
.
And
at
the
same
rates
as
they
dispute
them
to
be
under
cursing
to
whom
we
deny
baptism
,
and
visible
Church-membership
,
and
our
doctrine
to
be
false
that
denies
it
,
may
we
dispute
those
infants
to
be
under
cursing
,
to
whom
they
delay
baptism
and
visible
membership
,
though
but
for
a
week
during
the
time
of
their
delaying
it
,
and
their
doctrine
to
be
false
that
delaies
it
,
if
we
retort
the
same
Argument
on
themselves
,
which
I
shall
do
and
leave
it
.
That
doctrine
which
makes
the
children
of
the
faithful
in
as
bad
or
worse
condition
then
is
threatned
in
that
curse
Deut.
28.
is
false
.
But
that
doctrine
which
delaies
baptism
and
visible
Church-membership
to
the
infants
of
the
faithfull
till
the
tenth
,
twelfth
,
or
twentyeth
day
of
their
age
,
till
Plumcake
be
made
,
maketh
them
during
the
time
in
which
t
is
delayed
in
worse
Condition
then
is
threatned
in
that
curse
,
Deuter.
28.
Ergo
t
is
false
.
Till
then
you
have
ingrafted
your
children
into
the
Church
by
baptism
they
are
it
seems
with
you
in
worse
state
then
if
they
were
in
captivity
,
and
all
the
poor
innocent
infants
of
those
parents
that
are
in
England
,
to
which
your selves
(
O
Presbyters
)
deny
baptism
,
unlesse
the
parent
will
confesse
his
faith
before
the
Bason
,
are
in
worse
and
more
cursed
condition
then
if
they
were
in
captivity
.
And
if
an
Indians
infant
should
be
born
and
bread
up
here
in
England
,
and
be
in
never
such
a
hopeful
way
of
comming
in
time
to
the
knowledge
of
the
truth
,
yet
all
the
time
he
remains
unbaptiz'd
,
and
not
visibly
added
to
your
corrupt
church
of
England
,
he
is
belike
under
a
worse
curse
,
and
condition
then
if
he
were
in
slavery
or
captivity
:
I
wonder
where
Christ
or
his
disciples
ever
preached
such
kind
of
Gospel
.
His
21
plain
.
Scripture-lesse
proof
for
infant-Church
membership
and
baptism
runs
upon
this
disjunction
,
viz.
Either
they
are
in
the
visible
Church
of
Christ
or
in
the
visible
kingdome
of
the
Devil
,
for
there
is
no
third
state
,
saith
he
,
in
which
they
are
,
but
if
they
be
not
in
Christs
visible
Church
they
are
visibly
out
of
it
,
and
if
they
be
visibly
out
of
that
visible
Church
then
they
are
visibly
in
Satans
Kingdome
.
This
is
the
summe
and
substance
of
what
he
laies
down
,
and
the
basis
upon
which
he
builds
a
necessity
of
admitting
the
children
of
the
faithfull
into
,
and
reckoning
upon
them
as
in
the
visible
Church
of
Christ
,
or
else
we
must
(
saith
he
)
say
they
are
in
the
visible
Kingdome
of
the
Devill
;
which
to
say
saith
he
is
false
doctrine
;
the
rest
is
but
amplification
and
augmentation
rather
then
Argumentation
of
this
position
;
now
howbeit
a
wise
body
that
is
not
resolved
to
trouble
himself
,
and
fill
the
world
with
curious
pryings
,
long
proofs
,
and
prolix
prates
about
matters
,
which
the
wisdome
of
Christ
in
the
word
of
his
Testament
,
which
was
written
to
,
for
and
concerning
men
and
women
,
and
not
infants
,
is
pleased
to
be
silent
in
,
would
surely
have
sat
down
satisfyed
with
that
sober
saying
,
which
Mr.
B.
himself
cotes
out
of
Mr.
T.
Apol.
p.
66.
viz.
that
infants
are
neither
in
the
Kingdom
(
i.
e.
visible
church
)
of
Christ
,
nor
Satan
visibly
till
profession
.
For
really
so
it
is
,
and
no
otherwise
properly
,
and
quoad
nos
,
who
have
no
warrant
to
take
cognizance
of
them
as
in
either
one
or
in
the
other
visibly
,
but
as
at
years
they
visibly
appear
to
cleave
to
either
,
neither
are
these
two
,
viz.
the
visible
Kingdome
of
Satan
,
and
the
visible
Church
of
Christ
the
adaequate
dividing
members
of
the
whole
world
,
but
(
excepting
infants
)
of
the
adult
ones
in
it
only
,
which
visibly
obey
either
Christ
or
Satan
;
neither
doth
Satans
visible
kingdome
consist
of
any
infants
visibly
at
all
,
but
of
such
as
visibly
are
acted
by
him
,
even
the
children
of
disobedience
,
in
whom
he
works
Ephes.
2.2
.
nor
Christs
visible
Church
of
any
infants
visibly
at
all
,
save
when
some
were
inchurched
and
incovenanted
as
a
type
for
a
time
,
but
of
such
onely
as
visibly
obey
him
,
these
I
say
are
visibly
the
subjects
,
servants
,
disciples
and
children
of
each
Rom.
6.
his
servants
ye
are
,
i.
e.
visibly
,
to
whom
i.
e.
visibly
ye
obey
,
whether
&c.
1
Ioh.
3.10
.
in
this
i.
e.
doing
or
not
doing
righteousnesse
are
manifest
,
i.
e.
visibly
,
the
children
of
God
,
and
of
the
devll
so
Iohn
8.
They
are
visibly
of
their
father
the
devil
,
who
do
the
works
of
their
father
i.
e.
in
Gospel
account
;
for
else
in
the
lawes
account
they
,
as
Abrahams
seed
,
were
then
the
Churches
children
,
howbeit
I
say
any
one
that
is
not
willing
to
be
wise
above
what
is
written
,
and
to
have
vision
of
more
then
is
visible
,
would
rest
in
this
,
yet
sith
Mr.
B.
will
put
us
positivly
to
prove
a
third
state
,
denying
that
there
s
any
medium
asserting
that
infants
,
if
they
be
not
in
the
visible
Church
of
Christ
in
their
infancy
,
are
in
the
visible
kingdome
of
the
devil
,
which
to
say
is
false
doctrine
,
I
shall
bring
Mr.
Baxter
to
stop
the
mouth
of
Mr.
Baxter
and
to
convince
him
that
either
there
is
a
third
state
,
in
which
believers
infants
are
in
their
infancy
,
which
is
neither
of
these
two
,
or
else
to
drive
him
to
that
Dilemma
,
to
preach
this
false
doctrine
himself
that
believers
infants
are
in
the
visible
kingdome
of
the
Devil
.
To
this
purpose
I
first
demand
of
him
,
which
of
these
two
viz.
the
visible
church
of
Christ
or
the
visible
kingdome
of
the
devil
believers
infants
are
visibly
in
before
baptism
?
First
as
for
the
visible
kingdom
of
the
devil
he
must
say
they
are
either
visibly
in
it
or
out
of
it
,
if
he
say
they
are
in
it
,
then
he
himself
preaches
that
false
doctrine
,
which
he
saies
is
ours
,
and
makes
all
infants
,
even
of
believers
members
of
the
visible
kingdom
of
the
devil
;
if
he
say
they
are
out
,
and
not
in
the
visible
kingdom
of
the
devil
,
then
that
doctrine
,
which
teaches
men
to
leave
them
unbaptized
,
and
denies
them
to
be
admitted
members
of
the
visible
church
of
Christ
till
they
come
to
age
,
is
not
guilty
as
he
saies
it
is
,
of
making
them
doctrinally
members
of
the
visible
kingdome
of
the
devil
,
for
it
is
but
a
delay
indeed
till
they
can
do
what
is
required
to
baptism
.
As
for
the
visible
Church
of
Christ
he
must
say
they
are
either
visibly
in
it
before
baptism
,
or
not
in
but
out
of
it
,
if
he
say
they
are
in
the
visible
church
of
Christ
visibly
before
baptism
,
then
they
cannot
be
said
to
be
(
as
oh
how
oft
ore
and
ore
again
are
they
said
to
be
by
Mr.
Bax.
p.
24.25
.
?
)
admitted
to
be
members
,
entered
,
listed
,
added
,
initiated
into
it
as
into
Christs
School
,
and
first
stated
into
it
by
baptism
,
for
to
be
first
entered
into
it
by
baptism
,
and
yet
to
be
visibly
in
it
before
baptism
,
these
two
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
utterly
inconsistent
each
with
other
,
as
to
be
let
into
a
room
when
,
and
while
one
is
already
in
the
room
is
impossible
,
yet
with
Mr.
B.
persons
are
let
into
the
visible
church
after
they
are
in
it
,
yea
they
must
be
in
it
,
saith
he
,
before
they
may
be
admitted
to
be
in
it
,
nor
will
his
distinction
of
a
member
compleat
and
incompleat
p.
24.
which
he
used
before
to
the
tearm
disciple
,
which
I
know
he
will
make
,
help
him
at
all
here
,
sith
with
himself
an
incompleat
member
is
one
that
hath
but
jus
adrem
,
not
in
re
,
ad
Ecclesiam
,
not
in
Ecclesia
a
right
to
onely
,
not
a
standing
in
the
Church
,
a
title
to
the
relative
change
,
and
not
a
being
yet
in
that
relative
change
,
that
he
saies
passes
upon
him
by
baptism
.
Besides
,
to
say
the
truth
they
are
but
incompleat
members
after
baptism
,
whom
you
baptize
,
sith
when
baptized
and
in
the
church
they
have
not
present
right
to
other
ordinances
of
the
church
,
for
you
admit
not
your
infant
members
to
the
Supper
:
but
if
he
say
they
are
not
visibly
in
the
church
of
Christ
before
baptism
,
but
out
of
it
,
as
indeed
they
are
,
then
either
he
must
say
they
are
in
the
visible
Kingdome
of
the
devil
,
which
is
false
doctrine
with
himself
to
say
of
believers
infants
,
or
else
say
they
are
in
some
third
or
middle
state
,
to
the
unsaying
of
what
he
said
before
by
way
of
denial
of
such
a
third
state
,
which
let
him
say
,
and
we
will
agree
with
him
,
and
such
a
third
state
there
is
,
which
all
infants
are
in
as
well
as
some
,
whether
he
will
deny
himself
so
as
to
acknowledge
it
yea
,
or
no.
His
22.
plain
Scripture-less
proof
for
infant
Church-membership
and
baptism
is
this
viz.
That
doctrine
which
leaveth
us
no
sound
grounded
hope
of
the
justification
or
salvation
of
any
dying
infant
in
the
world
,
is
certainly
false
doctrine
,
but
that
doctrine
which
denieth
any
infants
to
be
members
of
the
visible
Church
doth
leave
us
no
&c.
This
argument
I
have
spoken
to
sufficiently
above
,
and
thereupon
might
well
passe
it
by
here
,
and
refer
Mr.
Ba.
thither
for
an
answer
,
where
in
answer
to
the
Ashford
Disputants
,
that
urge
the
same
argument
,
enough
to
satisfie
is
returned
;
But
finding
this
to
be
that
which
of
all
things
most
gravels
Mr.
Baxter
and
makes
him
stick
so
stiffly
to
his
plea
for
the
baptism
,
and
Church-membership
of
infants
,
because
unlesse
that
be
owned
he
can
find
no
good
ground
in
all
the
word
whereupon
to
hope
or
believe
that
any
dying
infant
in
all
the
world
can
be
saved
,
which
if
he
could
find
,
he
would
find
the
vanity
of
his
venting
so
much
concerning
a
necessity
of
baptizing
,
and
inchurching
infants
,
and
save
himself
a
deal
of
puzzling
himself
about
that
,
which
the
New
Testament
hath
not
one
word
of
,
and
fearing
lest
I
should
be
judged
cowardly
to
slide
by
it
,
as
if
I
saw
Mr.
Ba.
handled
it
more
unanswerably
then
any
other
,
and
partly
because
Mr.
Ts.
suspension
of
his
judgement
concerning
the
future
state
of
any
infants
is
puft
at
by
him
,
and
uneffectual
to
his
satisfaction
,
unlesse
he
could
assure
him
of
the
salvation
of
some
dying
infants
,
at
least
of
believing
parents
,
which
if
he
could
assure
him
of
out
of
the
way
of
their
church-membership
and
baptism
,
it
should
satisfie
him
sufficiently
,
I
perceive
,
to
censure
all
other
infants
to
hell
,
and
to
say
all
those
millions
of
poor
innocents
,
I
mean
the
dying
infants
of
other
men
,
in
respect
of
which
these
he
is
so
pittiful
to
are
scarce
one
of
a
100.
are
all
damned
for
ever
,
with
which
harsh
,
cruel
,
bloody
and
mercilesse
censure
of
his
I
am
much
more
,
and
more
groundedly
dissatisfied
,
then
he
is
about
the
denial
of
meer
outward
membership
,
and
bare
ordinance
of
baptism
to
those
few
,
on
whose
behalf
he
pleads
them
,
and
lastly
hoping
the
Lord
may
lend
him
some
ligh●
whereby
to
see
a
consistency
between
the
non
membership
and
baptism
of
believers
infants
,
and
the
salvation
of
the
dying
infants
of
,
not
believers
onely
,
but
all
dying
innocent
infants
in
the
world
,
I
shall
enter
on
an
examination
of
what
he
saies
to
the
contrary
,
and
an
explication
of
what
apprehension
in
this
particular
I
am
begotten
to
by
the
word
of
truth
,
and
though
I
shall
decline
sacerdotale
delirium
that
common
stock
of
divinity
,
which
the
Clergy
have
treasured
up
in
their
Theological
Systems
,
out
of
which
ocean
of
error
,
and
dead
sea
of
tradition
the
younger
Rabbies
use
to
draw
into
their
common
place
books
,
and
store
themselves
with
arguments
against
Anabaptistical
heresie
,
i.
e.
this
troublesome
truth
,
yet
I
trust
I
shall
give
a
good
account
before
all
the
world
at
the
Tribunal
of
Christ
Jesus
.
In
order
hereunto
therefore
I
first
flatly
deny
the
Minor
of
Mr.
Bas.
above
cited
syllogism
,
which
by
another
Syllogism
he
proves
viz.
They
that
are
not
so
much
as
seemingly
or
visibly
in
a
state
of
salvation
,
of
them
so
dying
we
can
have
no
ground
of
Christian
hope
that
they
shall
be
saved
.
But
they
that
are
not
so
much
as
seemingly
or
visibly
of
the
Church
,
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
hope
that
they
shall
be
saved
.
The
Major
of
this
second
syllogism
,
which
he
sets
himself
to
prove
,
I
freely
grant
to
be
true
.
The
Minor
I
have
many
things
to
say
to
;
First
,
I
take
notice
how
he
changes
the
termes
from
what
they
were
in
this
pro-syllogism
,
which
,
had
he
been
minded
to
deal
fairly
,
and
not
to
sophisticate
and
shuffle
,
I
know
not
why
he
should
do
,
and
a
sincere
disputant
whould
not
have
done
it
.
In
the
Minor
of
the
former
syllogism
the
terms
were
thus
viz.
that
doctrine
that
denieth
infants
to
be
members
of
the
visible
church
,
but
here
he
writes
,
leaving
out
the
word
visible
,
foisting
in
the
word
seemingly
and
visibly
to
fill
up
the
room
of
it
,
that
it
might
not
be
mist
,
they
that
are
not
seemingly
or
visibly
of
the
Church
,
whereas
he
ought
of
right
to
have
brought
in
the
Minor
,
and
conclusion
thus
viz.
but
they
that
are
not
members
of
the
visible
Church
,
are
not
so
much
as
seemingly
or
visibly
in
a
state
of
salvation
,
therefore
of
them
viz.
them
that
are
not
members
of
the
visible
Church
,
we
can
have
no
true
ground
of
Christian
hope
that
they
can
be
saved
,
I
say
he
should
have
exprest
it
visible
Church
in
both
places
,
else
the
word
Church
being
understood
by
Mr.
Ba
,
for
the
invisible
Church
sometimes
,
i
,
e.
them
that
are
not
onely
seemingly
sincere
,
and
in
state
of
salvation
,
but
as
really
and
truly
in
state
of
salvation
as
they
seem
,
by
this
variation
of
his
from
visible
Church
to
Church
without
the
term
visible
the
state
of
the
question
may
be
changed
:
and
howbeit
he
premises
this
and
takes
it
for
granted
that
to
be
a
visible
member
of
the
church
,
and
to
be
a
member
of
the
visible
Church
is
all
one
,
saying
he
that
denies
that
will
shew
but
his
vanity
,
yet
he
takes
it
before
it
is
granted
him
from
me
,
who
am
one
of
those
vain
ones
,
that
by
his
favour
deny
these
to
be
all
one
,
unlesse
by
the
word
Church
in
both
places
he
means
the
visible
Church
,
which
though
I
do
not
say
he
doth
not
,
yet
I
say
if
he
do
,
he
should
by
right
have
exprest
it
,
or
else
there
may
be
fallacy
in
it
,
for
I
aver
to
Mr.
Ba.
and
albeit
I
seem
to
him
to
speak
paradoxes
,
and
parables
thorow
the
distance
of
our
principles
,
yet
I
hope
to
make
it
clear
to
his
conscience
,
that
the
visible
Church
doth
not
so
contain
the
invisible
in
it
,
as
he
saies
it
doth
p.
75.
but
that
there
are
cases
wherein
persons
may
be
both
real
and
visible
i.
e.
to
us
seeming
members
of
the
invisible
Church
,
or
mistical
body
of
sincere
ones
,
and
in
state
of
salvation
,
and
yet
not
be
real
members
of
the
visible
Church
;
or
else
(
not
to
speak
now
of
the
state
of
believers
infants
,
whom
you
rantize
,
before
you
rantize
them
)
let
him
tell
me
what
visible
state
believers
themselves
,
whom
onely
,
and
not
their
infants
Acts
2.41.42
.
the
first
Gospel
ministry
bap●ized
,
were
in
immediately
before
they
baptized
them
?
they
were
not
visibly
members
,
after
profession
of
their
faith
,
of
the
visible
Kingdom
of
the
devil
,
and
therefore
at
least
visible
and
seeming
members
of
Christs
mistical
body
,
and
of
the
invisible
Church
,
and
in
state
of
salvation
,
and
yet
were
they
not
members
visibly
of
the
visible
Church
of
Christ
till
(
though
I
hold
not
baptism
it self
neither
to
be
the
immediate
formal
entrance
into
the
visible
Church
,
yet
necessarily
previous
to
it
)
till
I
say
they
were
(
to
use
Mr.
Bas.
own
phrase
by
baptism
admitted
,
and
stated
in
it
:
for
to
be
admitted
to
be
a
member
of
the
visible
Church
,
and
yet
to
be
a
member
of
that
visible
Church
before
that
admittance
are
utterly
inconsistent
each
with
other
,
yea
to
enter
in
by
baptism
,
and
yet
to
be
in
before
baptism
,
beside
the
contradiction
that
is
in
one
of
these
to
the
other
,
it
makes
your
baptism
,
which
you
call
the
sacrament
of
visible
entrance
,
to
be
what
you
say
the
supper
is
,
i.
e.
a
sacrament
rather
of
continuance
:
to
be
seemingly
therefore
and
visibly
a
member
,
or
to
be
a
visible
member
of
the
church
,
unlesse
we
mean
the
visible
Church
,
(
and
then
it
ought
to
be
so
exprest
by
them
that
hold
there
is
an
invisible
)
and
to
be
a
member
of
the
visible
Church
are
not
all
one
:
thus
having
first
justly
faulted
the
Minor
for
its
fallacious
faultring
in
the
terms
,
and
form
of
it
,
and
varying
from
those
of
the
first
syllogisme
and
setting
down
the
syllogisme
in
the
plain
termes
in
which
Mr.
Baxter
should
have
done
it
,
viz.
They
that
are
not
so
much
as
seemingly
or
visibly
in
the
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
members
of
the
visible
Church
,
are
not
so
much
as
seemingly
or
visibly
in
a
state
of
salvation
,
therefore
of
them
that
are
not
members
of
the
visible
Church
,
so
dying
we
can
have
no
true
ground
of
Christian
hope
that
they
shall
be
saved
.
In
the
second
place
I
fault
the
Minor
of
this
argument
as
most
false
and
unsound
in
the
matter
of
it
,
and
therefore
I
lay
down
this
for
truth
,
which
is
directly
opposite
to
it
viz.
that
they
that
are
not
members
of
the
visible
Church
may
be
seemingly
and
visibly
in
a
state
of
salvation
,
and
so
consequently
that
of
them
that
are
not
members
of
the
visible
Church
so
dying
,
we
may
have
true
ground
of
Christian
hope
that
they
shall
be
saved
.
These
two
positions
with
the
consequence
thereof
are
so
contradictory
each
to
other
,
that
if
this
latter
be
truth
then
the
former
universally
understood
i.
e.
of
all
that
are
not
of
the
visible
Church
,
as
it
must
be
,
or
else
it
serves
not
Mr.
Ba
ˢ
purpose
,
must
needs
be
false
:
whereupon
I
need
do
no
more
toward
the
disproof
of
his
then
to
prove
my
own
,
in
order
to
which
I
shall
premise
what
the
visible
Church
is
,
and
then
examine
whether
it
be
not
possible
for
some
persons
as
Mr.
Ba.
it
seems
thinks
it
is
not
,
to
be
seemingly
and
visibly
in
a
state
of
salvation
,
and
yet
not
be
members
of
the
visible
Church
.
The
true
visible
Church
now
in
the
times
of
the
Gospel
,
and
so
onely
it
concerns
our
purpose
to
consider
of
it
,
is
all
those
severall
particular
visible
assemblies
,
and
societies
of
persons
in
the
world
,
or
visible
disciples
collectively
taken
,
which
in
all
places
and
ages
since
Christ
past
,
present
and
to
come
,
being
first
separated
,
or
called
out
of
the
world
to
personall
prosession
of
repentance
from
dead
works
,
and
faith
towards
God
,
of
remission
of
sins
by
Christ
Iesus
,
of
resurrection
of
the
dead
,
and
the
eternall
judgement
,
and
baptized
in
water
in
the
name
of
Christ
for
remission
of
sins
,
and
together
with
imposition
of
hands
,
prayed
for
,
that
they
may
receive
the
holy
spirit
of
promise
,
do
afterward
continue
stedfastly
in
the
doctrine
of
the
Apostles
,
and
in
fellowship
,
and
in
breaking
of
bread
and
prayers
:
all
the
true
universall
visible
Church
that
I
know
of
,
if
you
will
needs
have
an
universal
visible
is
that
which
doth
exist
in
these
particular
visible
societies
,
and
is
neither
narrower
nor
wider
then
these
particulars
.
Such
was
the
visible
Gospel
Church
in
the
primitive
times
,
and
the
same
and
no
other
then
that
which
was
the
visible
Church
then
is
the
visible
Church
now
,
and
in
all
times
of
the
Gospell
,
wherein
it
is
at
all
:
the
visible
Church
was
that
which
did
consist
and
was
made
up
of
all
the
particular
Churches
that
then
were
viz.
Rome
,
Corinth
,
and
all
the
rest
,
which
were
societies
and
assemblies
of
persons
thus
called
,
gathered
and
built
up
an
house
unto
God
,
upon
the
foundation
of
the
first
principles
of
the
doctrine
of
Christ
,
as
the
six
above
named
are
called
Heb.
6.1
.
as
they
are
also
called
Eph.
2.20
.
the
foundation
of
the
Prophets
and
Apostles
i.
e.
that
form
of
doctrine
as
t
is
called
Rom.
6.17
.
which
every
beginner
in
Christ
did
own
and
obey
,
and
which
obeying
he
was
fit
matter
for
the
visible
church
,
and
was
after
by
mutual
consent
of
the
party
offering
himself
,
and
their
suffering
him
to
join
with
them
Acts
10.26
.
formally
added
,
actually
admitted
to
visible
fellowship
with
them
in
breaking
of
bread
and
prayers
,
for
that
with
freedome
on
both
sides
such
persons
as
had
thus
far
been
taught
,
and
had
learned
these
principles
,
this
a
b
c
,
and
owned
it
i.
e.
professing
to
believe
what
of
it
was
matter
of
faith
,
and
visibly
practising
what
of
it
was
practical
,
were
visible
disciples
,
new
born
babes
Heb.
5.13
.
and
such
babes
being
baptized
,
and
,
having
laid
this
foundation
as
to
fellowship
,
were
then
accepted
thereunto
that
they
might
grow
up
to
perfection
,
in
order
whereunto
unto
this
visible
church
Ephes.
3.21
.
which
though
it
exists
in
many
several
particular
bodies
,
each
of
which
is
independent
on
any
other
head
then
Christ
,
and
impowered
from
him
to
determine
all
its
own
affaires
ultimately
within
it self
,
yet
since
it
endeavours
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
,
is
said
to
be
but
one
body
,
because
of
one
spirit
,
one
call
,
one
hope
,
one
Lord
,
one
faith
,
one
baptism
,
one
God
and
father
of
them
all
,
who
is
above
all
and
through
all
,
and
in
them
all
,
God
hath
given
officers
gifted
for
its
service
,
viz.
some
Apostles
,
some
Prophets
,
some
Pastors
and
teachers
,
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministery
,
for
the
edifying
of
this
visible
body
of
Christ
,
till
we
all
come
to
a
perfect
man
,
to
the
measure
of
the
stature
of
the
fulnesse
of
Christ
Eph.
4.3.4.5.6.11.12.13
.
As
for
that
Catholique
visible
church
,
I
mean
that
voluminous
body
or
part
of
the
world
commonly
called
Christ'ndome
,
which
was
once
all
as
it
were
of
one
language
and
one
speech
,
and
is
now
rather
three
in
one
or
a
Triune
treader
of
the
truth
viz.
Papall
,
Prelaticall
,
Presbyterial
,
yet
to
this
day
exists
in
those
particular
visibles
as
were
never
thus
seperated
,
and
called
,
and
constituted
upon
the
foundation
of
the
doctrine
of
the
Apostles
,
but
conglomerated
by
the
lump
by
the
Apostle
Peters
supposed
successor
into
Nationall
,
Provinciall
,
Parochiall
,
(
to
call
a
spade
a
spade
)
I
can
call
it
no
other
then
the
CCCatholique
Beast
,
that
bears
now
in
three
parts
a
BBBabilonish
CCClergy
Rev.
16.19
.
i.
e.
indeed
the
very
CCCatholique
whore
Rev.
17.
As
for
particular
persons
,
though
professing
to
be
believers
that
yet
are
not
baptized
,
and
added
to
some
such
particular
visible
society
or
church
,
but
are
yet
abiding
in
the
capacity
only
of
single
though
visible
Saints
,
till
they
are
both
baptizd
and
added
as
members
to
walk
in
fellowship
with
some
particular
assembly
,
and
congregation
in
breaking
bread
and
prayers
,
as
every
such
a
one
as
supposes
himself
to
be
a
saint
ought
to
be
,
or
else
his
saintship
may
be
much
suspected
if
he
will
not
,
they
are
no
visible
members
of
the
visible
church
but
onely
fitter
materials
then
they
were
before
their
faith
,
and
in
a
neerer
right
to
be
both
baptized
and
admitted
to
be
members
,
then
when
they
had
none
:
they
are
better
matter
for
the
visible
church
,
but
not
yet
formally
of
the
visible
church
,
have
jus
ad
rem
,
not
in
re
,
ad
ecclesiam
,
not
in
Ecclesia
a
right
to
the
church
,
but
not
actual
standing
in
it
till
entered
and
admitted
.
Nor
yet
are
they
immediate
matter
for
,
or
in
immediate
right
to
membership
,
though
believing
,
till
baptized
,
but
materia
remota
,
and
in
jure
quodam
conditionali
,
&
remoto
,
a
certain
remote
matter
,
though
neerer
then
when
meerly
men
,
and
in
a
conditional
and
remote
right
.
For
as
believers
are
the
immediate
matter
for
,
or
in
immediate
right
to
baptism
,
so
baptized
believers
after
laying
on
of
hands
in
prayer
are
the
immediate
subject
,
i.
e.
in
immediate
right
to
be
admitted
,
yet
neither
are
baptized
believers
actuall
members
till
admitted
,
the
formality
and
most
immediate
entrance
,
and
way
of
becoming
a
visible
member
of
a
particular
visible
Church
,
and
so
consequently
of
the
generall
visible
(
if
I
may
so
call
it
)
which
hath
its
existence
in
all
the
particular
churches
,
which
are
the
immediate
matter
,
of
which
that
is
made
up
,
being
not
simply
the
act
of
baptism
,
but
the
act
of
joining
our selves
after
it
Act
9.26
.
and
the
constitutive
form
of
a
visible
Church
is
not
their
being
all
baptized
,
but
their
free
falling
into
fellowship
with
each
other
,
and
though
we
are
said
to
be
all
baptized
into
one
body
,
t
is
an
expression
of
the
necessity
only
of
every
ones
being
baptized
in
order
to
a
being
in
the
visible
Church
,
for
none
hath
right
to
be
of
the
visible
body
unbaptized
,
but
though
the
baptized
have
immediate
right
to
be
of
the
body
,
yet
are
they
not
meerly
of
it
because
baptized
,
till
added
to
it
,
and
as
one
cannot
be
said
to
be
actually
under
baptism
,
from
an
immediate
right
to
it
by
faith
,
till
he
have
submitted
,
so
neither
can
we
be
said
to
be
actually
in
the
body
from
our
immediate
right
to
it
by
baptism
,
till
we
are
admitted
.
Self
condemned
sinners
have
a
right
to
believe
in
Christ
,
believers
a
right
to
baptism
,
baptized
believers
a
right
to
the
spirit
of
promise
,
&
to
have
hands
laid
on
with
prayer
,
that
they
may
receive
it
according
to
the
promise
Acts
2.
Acts
8.
Acts
19.
such
as
these
to
fellowship
in
the
visible
Church
,
yet
not
in
fellowship
till
,
assaying
to
join
themselves
,
they
are
accepted
,
and
yet
in
a
visible
state
of
salvation
too
both
before
baptized
,
as
the
thief
,
and
after
baptized
before
added
to
the
Church
visible
,
as
the
Eunuch
,
who
both
were
seemingly
members
of
the
invisible
Church
,
and
yet
then
when
converted
and
baptizd
,
neither
one
not
the
other
as
yet
actual
members
of
the
visible
:
stones
though
never
so
unhewn
and
ragged
are
remote
matter
,
hewn
and
polished
stones
immediate
and
fit
matter
for
a
building
,
yet
not
a
building
,
till
built
together
;
many
sheep
are
fit
matter
to
make
a
flock
,
yet
not
formally
a
flock
till
they
come
neer
together
.
Christs
visible
church
is
Christs
flock
,
Gods
house
,
Temple
,
building
,
several
sheep
,
and
single
disciples
,
that
hear
his
voice
,
believe
in
him
,
and
are
baptized
into
his
name
for
remission
of
sins
,
are
pecious
materials
,
and
in
potentiâ
proximâ
thereunto
,
yet
be
they
never
so
many
of
them
,
not
visibly
,
actually
,
nor
formally
a
flock
,
an
house
,
a
Temple
,
a
Building
,
his
visible
Church
longer
then
imbodyed
into
fellowships
,
nor
till
fitly
framed
together
they
are
builded
an
habitation
of
God
through
the
spirit
,
Ephes.
2.20.21.22
.
any
more
then
many
sheep
that
never
came
neer
each
other
,
are
a
flock
,
and
a
multitude
of
fitted
and
squared
stones
,
lying
a
long
way
a
sunder
each
from
other
make
a
building
.
Mr.
B.
shall
be
no
Champion
of
my
choosing
to
mannage
the
matter
against
the
non-churchers
of
these
times
,
for
all
he
flourishes
his
sword
so
against
them
at
the
end
of
his
book
,
if
he
plead
the
cause
of
them
so
,
that
sit
down
satisfyed
in
single
fellowship
between
God
and
themselves
onely
,
living
up
with
him
in
the
spirit
,
contenting
themselves
to
believe
onely
,
and
renouncing
all
ordinances
,
forsaking
the
assembling
of
themselves
together
,
and
all
fellowship
in
breaking
of
bread
and
prayers
;
if
he
grant
the
denomination
of
the
true
visible
Church
to
such
as
these
,
as
well
as
to
those
that
continue
stedfast
in
the
Apostles
doctrine
,
and
in
fellowship
in
breaking
bread
and
prayers
:
yet
Mr.
B.
does
not
yet
agree
with
me
in
this
that
the
particular
assemblies
collectively
taken
are
the
only
visible
Church
,
for
indeed
he
is
aware
that
it
overturns
all
his
visibilities
from
the
bottom
,
and
layes
this
foundation
of
no
salvation
for
infants
without
the
visible
Church
,
on
which
he
frames
his
present
Argument
,
flat
on
the
ground
,
to
allow
the
bounds
of
the
visible
Church
to
be
no
broader
then
all
the
particular
visible
societies
that
are
actually
baptized
,
and
in
formal
fellowship
in
breaking
bread
and
prayers
,
so
as
to
say
he
is
no
member
of
the
visible
Church
,
that
is
not
actually
entred
,
and
solemnly
stated
in
some
particular
congregation
or
other
;
therefore
being
politick
,
he
premises
this
among
the
rest
.
3.
You
must
understand
,
saith
he
(
but
a
man
may
understand
a
little
better
if
he
will
)
that
to
be
a
member
of
the
visible
Church
is
not
to
be
a
Member
of
any
particular
,
or
politick
body
or
society
.
Nay
more
to
make
his
own
matter
good
,
and
that
he
may
find
out
a
way
of
his
own
,
whereby
to
hope
well
of
all
the
infants
of
believers
before
baptism
,
that
they
may
be
saved
(
for
let
all
other
dying
infants
damn
for
him
,
he
cares
not
for
harbouring
any
hope
of
them
)
and
finding
no
way
but
one
,
whereby
to
help
himself
to
any
hope
of
those
,
i.
e.
by
feigning
them
to
be
of
the
visible
church
,
he
fetches
the
visible
church
so
far
,
that
he
makes
it
larger
then
the
number
of
visible
baptized
ones
,
and
holds
all
believers
infants
to
be
in
the
visible
Church
from
the
womb
,
and
though
in
the
last
page
but
two
of
his
book
he
disputes
against
twice
entring
into
the
visible
body
;
he
feigns
them
to
enter
first
into
the
visible
church
,
when
they
first
enter
into
the
world
,
besides
and
before
their
second
first
entrance
into
the
visible
Church
by
baptism
:
I
wonder
whether
he
hold
those
believers
infants
to
be
of
the
visible
Church
or
no
,
that
were
once
alive
yet
dy
again
in
the
womb
?
But
for
all
these
flim-flames
,
Mr.
Ba.
will
once
know
I
hope
that
the
true
visible
church
is
no
other
,
then
all
those
particular
politicall
assemblies
,
in
which
baptized
believers
hold
fellowship
together
,
and
that
to
be
a
member
of
the
visible
church
is
to
be
a
member
of
some
political
society
(
or
else
how
can
such
be
ruld
,
admonisht
,
complained
on
to
the
church
as
Mat.
18.
and
excommunicated
,
if
need
be
,
in
case
of
obstinacy
,
if
under
no
Ecclesiasticall
Government
?
)
and
yet
to
hope
well
of
the
salvation
of
all
infants
that
dy
in
infancy
too
without
either
baptism
or
visible
membership
in
those
visible
societies
.
And
if
he
will
not
agree
with
me
about
it
,
that
the
visible
church
is
all
the
visible
assemblies
of
Christians
onely
,
will
he
agree
with
Dr.
Featley
,
who
defines
the
true
visible
church
to
be
where
the
word
is
truly
taught
,
and
the
sacraments
duly
administred
?
where
therefore
neither
word
is
taught
,
nor
sacraments
at
all
administred
,
as
to
unbaptized
infants
I
judge
they
are
not
,
nor
baptized
infants
neither
,
there
s
no
visible
church
;
Again
,
the
universal
visible
church
,
that
is
saith
he
,
all
the
assemblies
of
Christians
in
the
world
,
the
visible
church
and
all
the
assemblies
are
adaequate
with
him
,
at
least
therefore
unbaptized
infants
cannot
be
of
it
,
for
they
were
never
entred
into
the
assemblies
;
but
if
Mr.
Ba.
will
agree
with
neither
of
us
,
we
shall
perswade
him
I
hope
to
agree
in
this
with
Mr.
Ba.
for
howbeit
Mr.
Ba.
will
needs
reckon
upon
the
very
unbaptized
infants
of
believers
as
not
in
right
to
the
visible
church
onely
,
but
of
it
,
in
it
,
visible
members
of
it
as
as
soon
as
born
(
for
let
him
study
his
own
book
,
how
oft
does
he
beat
upon
that
,
saying
,
there
is
but
two
states
for
them
to
be
in
,
or
members
of
the
visible
kingdome
of
the
devil
,
or
the
visible
church
of
Christ
,
but
believers
infants
before
baptism
are
not
in
the
first
,
therefore
in
the
visible
church
of
Christ
?
)
though
I
say
he
speak
of
them
as
in
the
visible
church
before
baptism
,
as
not
knowing
else
how
to
hope
their
salvation
,
if
they
dy
without
it
,
yet
if
any
man
living
do
deny
infants
,
or
any
other
to
be
of
or
in
the
visible
church
before
or
without
baptism
,
Mr.
Ba.
denies
it
,
with
whom
how
often
is
it
exprest
that
baptism
is
the
first
visible
entrance
into
it
?
Yea
(
to
say
nothing
of
his
own
definition
of
the
visible
church
,
p.
75.
to
be
such
as
were
baptized
and
continued
together
in
fellowship
in
breaking
bread
and
prayers
,
which
ought
to
conclude
the
whole
church
so
defined
unlesse
he
have
defined
it
by
the
halves
)
in
his
plea
for
the
continuance
of
baptism
against
the
seekers
p.
342.343
.
he
saies
so
,
and
saies
moreover
that
we
must
not
admit
any
to
be
of
the
body
without
it
,
that
it
is
the
appointed
ordinary
way
of
ingrafting
all
into
the
body
that
are
ingrafted
,
and
p.
24.25
.
he
saies
baptism
still
is
to
be
at
and
not
after
persons
are
stated
in
the
Church
,
at
and
not
after
our
admission
,
at
and
not
after
our
igraf●ing
and
entrance
into
the
visible
Church
,
making
baptism
and
our
first
being
in
or
of
the
visible
church
so
simultaneous
,
that
we
may
not
,
must
not
be
supposed
to
be
in
,
to
be
of
,
to
be
visibly
members
of
the
visible
church
before
baptism
,
which
if
it
be
true
,
as
indeed
it
is
,
that
none
can
be
counted
to
the
body
,
as
one
of
it
,
though
in
never
such
right
to
it
first
,
before
baptism
ordinarily
,
at
least
as
he
pleads
,
how
doth
all
this
hang
together
,
and
agree
with
what
he
pleads
here
and
in
the
foregoing
argument
p.
71.
where
he
saith
it
is
not
the
deniall
of
baptism
directly
that
leaveth
infants
in
the
visible
kingdom
of
the
devill
?
I
would
every
one
,
and
Mr.
Ba.
himself
would
consider
this
grant
of
Mr.
Ba.
for
then
,
what
ever
necessity
there
may
be
of
supposing
them
,
as
he
doth
,
to
be
visible
members
in
infancy
,
and
even
before
they
are
baptized
,
we
can
suppose
them
in
as
good
a
state
as
he
,
yet
at
least
there
will
be
no
need
to
baptize
them
,
whereby
to
put
us
into
more
hopes
of
their
salvation
if
they
dy
in
infancy
,
for
if
I
can
hope
the
salvation
of
some
believers
infants
that
die
without
Baptism
,
upon
that
account
,
what
ere
t
is
,
I
may
as
well
hope
the
salvation
of
them
all
dying
without
Baptism
,
and
so
save
the
frivolous
pains
of
baptizing
infants
at
all
,
he
goes
on
thus
,
t
is
true
saith
he
,
that
many
unbaptized
are
in
the
Kingdome
of
Christ
,
meaning
his
visible
church
,
but
no
man
who
is
known
to
be
out
of
Christs
visible
church
ordinarily
can
be
out
of
Satans
visible
kingdome
:
I
say
how
do
these
things
square
?
hear
what
he
saies
,
no
entring
into
or
being
in
the
visible
Church
,
but
by
baptism
,
and
yet
many
unbaptized
are
in
the
visible
Church
viz.
all
believers
infants
▪
before
baptism
viz.
from
the
womb
.
Either
Mr.
Ba.
must
hold
two
first
entrances
into
the
visible
church
viz.
natural
birth
and
baptism
,
or
else
he
must
hold
that
baptism
is
not
the
first
entrance
,
or
else
that
believers
infants
are
not
entred
,
and
if
not
so
,
not
in
the
visible
church
before
baptism
,
whether
they
have
right
to
be
so
or
no
,
which
is
another
question
;
if
he
chuse
to
say
the
first
,
then
he
contradicts
what
he
saies
of
entring
the
visible
Church
p.
343.
if
the
2d
.
he
contradicts
all
he
saies
of
baptism
being
the
onely
entrance
;
if
the
3d.
that
believers
infants
are
not
entred
,
and
so
not
in
nor
visibly
of
the
visible
church
before
baptism
,
then
of
these
two
things
he
must
say
one
viz.
either
that
all
the
infants
of
believers
that
dy
before
their
visible
entrance
into
the
visible
church
by
baptism
are
damned
without
hope
,
which
he
neither
will
nor
can
say
,
or
else
say
that
there
is
hope
of
dying
infants
salvation
,
and
that
they
may
be
seemingly
and
visibly
in
a
state
of
saluation
,
and
yet
not
be
visible
members
of
the
visible
church
,
and
then
what
need
any
further
witnesse
or
disproof
?
for
hee
l
confute
the
Minor
out
of
his
own
mouth
,
which
I
am
to
disprove
,
and
save
me
the
labour
.
For
if
they
may
be
in
a
visible
state
of
salvation
and
yet
not
be
visibly
in
the
visible
church
;
then
t
is
so
,
and
there
s
an
end
.
If
to
all
this
he
saies
that
he
meanes
not
more
,
but
that
believers
infants
before
baptism
have
right
to
be
baptized
,
and
to
be
of
it
,
and
to
deny
them
that
right
to
it
denies
them
salvation
,
I
deny
that
infants
dying
without
right
to
be
of
the
visible
Gospel
church
denies
them
to
be
in
state
of
salvation
,
and
shall
shew
the
contrary
,
neverthelesse
Mr.
Ba.
might
have
spoken
more
properly
,
and
plainly
,
then
to
call
a
right
to
visible
membership
by
the
name
of
visible
membership
it self
,
as
he
often
,
yea
all
along
does
,
therefore
we
might
wish
him
to
mend
his
Minor
before
we
meddle
with
it
,
and
also
he
must
confesse
to
the
contradiction
of
himself
,
that
there
is
a
third
state
betwen
the
visible
church
of
Christ
,
and
the
visible
kingdom
of
the
devil
,
in
which
infants
must
be
supposed
to
be
by
himself
viz.
a
right
to
the
church
,
but
not
a
present
standing
in
it
,
which
kind
of
right
and
middle
state
I
acknowledge
●●
baptized
believers
to
have
,
but
as
for
infants
,
though
they
are
in
a
present
visible
state
of
,
and
right
to
salvation
as
well
as
they
,
unlesse
living
longer
they
reject
Gods
grace
afresh
which
dying
infants
cannot
do
,
and
so
not
in
the
visible
Kingdome
of
the
devil
,
yet
are
they
neither
in
,
nor
yet
in
immediate
right
to
the
visible
Church
as
men
and
women
of
years
not
yet
baptized
and
yet
believing
are
,
but
in
medio
abnegationis
together
with
them
,
these
things
premised
,
I
come
now
to
the
disproof
of
his
Minor
,
in
which
i
le
take
him
in
a
fairer
sense
for
himself
then
he
expresses
himself
in
,
and
yet
make
no
question
but
to
disprove
it
,
in
contradistinction
unto
which
I
lay
down
my self
thus
;
Viz.
That
not
only
some
men
may
be
de
facto
no
members
,
but
all
infants
de
jure
in
no
right
to
membership
in
the
visible
Church
of
Christ
under
the
Gospell
,
and
yet
both
be
possibly
in
state
of
salvation
.
Now
how
far
forth
de
facto
persons
may
be
out
of
an
actual
standing
in
the
visible
church
,
and
yet
in
a
visible
state
of
salvation
,
i
le
not
meddle
much
to
examine
,
because
the
question
is
(
though
Mr.
B.
does
not
so
fairly
expresse
it
,
but
I
take
it
in
the
way
that
is
most
to
his
advantage
)
whether
denyal
of
the
jus
this
imediate
right
to
membership
excludes
them
not
from
salvation
?
yet
thus
much
I
shall
say
to
that
viz.
if
persons
must
be
seemingly
,
and
visibly
in
state
of
salvation
,
before
they
are
to
be
admitted
members
,
they
may
be
as
yet
no
members
of
the
visible
church
de
facto
,
and
yet
in
a
visible
state
of
salvation
.
This
is
evident
not
only
by
the
singular
case
of
the
theif
,
who
never
was
actually
admitted
into
the
visible
Church
,
nor
so
much
as
baptized
at
all
for
want
of
opportunity
,
and
yet
in
a
visible
state
of
salvation
,
but
also
if
we
instance
in
all
others
that
ever
we
read
were
baptized
in
the
primitive
times
,
who
were
first
seemingly
and
visibly
in
a
state
of
repentance
,
faith
and
disposition
to
obey
Christ
in
all
things
,
and
therefore
in
a
visible
state
of
salvation
Heb.
5.9
.
and
then
after
this
added
to
the
church
M●t.
3.
Mark
.
16.16
.
Act.
2.
Act.
8.
Act.
16.
Act.
18.
for
a
certain
remote
,
and
conditional
right
all
persons
have
;
thus
de
facto
:
and
now
de
jure
that
the
denyal
of
persons
present
and
immediate
right
to
membership
in
the
visible
church
doth
not
deny
them
universally
to
be
in
a
visible
state
of
salvation
is
evident
also
thus
,
viz.
If
some
persons
both
men
and
infants
may
appear
to
us
to
be
in
state
of
salvation
,
and
yet
not
in
immediate
present
right
to
be
joined
to
the
visible
Church
,
then
the
denyal
of
persons
present
and
immediate
right
to
membership
in
the
visible
Church
does
not
universally
deny
them
to
be
in
a
visible
state
of
salvation
.
But
some
persons
,
yea
both
men
and
infants
,
may
appear
to
us
to
be
in
a
state
of
salvation
,
and
yet
at
the
same
time
not
be
in
so
much
as
immediate
and
present
right
to
be
joined
to
the
visible
Church
.
Therefore
.
The
first
proposition
is
most
clear
,
the
second
I
shall
make
as
cleer
.
First
,
briefly
concerning
men
,
Secondly
,
More
largely
concerning
infants
,
because
the
question
mainly
is
of
them
.
Concerning
men
I
instance
in
all
the
believers
in
the
primitive
times
,
of
whom
comparing
Scripture
with
Scripture
Act.
2.
Act.
8.
Act.
19.
Heb.
6.1.2
.
it
s
most
evident
they
had
not
an
absolute
immediate
right
to
visible
fellowship
in
the
visible
church
,
though
converted
to
faith
and
repentance
by
the
word
,
and
so
in
a
visible
state
of
salvation
,
as
the
thief
upon
the
crosse
,
so
far
as
with
him
visibly
repenting
&
believing
,
till
such
time
as
they
were
admitted
after
baptism
,
and
●aying
on
of
hands
with
prayer
,
and
of
single
disciples
,
as
they
were
before
,
they
were
added
,
and
admitted
in
to
the
visible
body
,
till
of
single
living
pretious
stones
,
as
they
were
before
by
their
precious
faith
,
they
were
built
up
visibly
into
a
house
,
the
whole
building
the
whole
body
was
fitly
framed
together
,
fitly
joined
together
,
as
well
as
shaped
before
,
therefore
they
that
were
not
actually
added
and
joined
were
not
of
the
body
Ephe.
2.21
.
the
4.16
.
if
the
whole
were
compacted
by
joints
,
and
bands
,
then
all
the
parts
were
actually
added
and
joined
,
and
those
,
that
were
not
joined
,
were
no
part
of
the
whole
so
Col.
2.19
.
knit
together
.
Mr.
Bax.
argues
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
Cart
before
the
horse
,
they
must
be
first
supposed
to
be
visibly
members
in
the
visible
Church
,
before
to
be
visibly
in
a
state
of
salvation
,
but
it
is
undeniably
apparent
they
must
have
visible
right
to
salvation
,
and
that
by
faith
too
,
before
visible
right
to
membership
in
the
visible
church
.
Mr.
Bax.
supposes
persons
must
be
first
supposed
to
be
members
of
the
visible
Church
a
priori
before
they
can
be
warrantably
supposed
to
be
of
the
invisible
,
i.
e.
to
be
such
as
shall
be
saved
,
for
if
a
person
be
of
the
invisible
Church
he
must
be
thought
to
be
of
the
visible
much
more
,
for
the
visible
containes
the
invisible
in
it
saith
he
p.
72.
and
ordinarily
we
may
not
judge
any
to
be
of
the
invisible
Church
,
he
means
in
real
state
of
salvation
,
who
are
not
,
meaning
first
,
of
the
visible
p.
72.
But
now
I
say
and
suppose
the
clean
contrary
viz.
that
persons
must
be
first
supposed
to
be
of
the
invisible
Church
a
priori
before
they
can
be
warrantably
supposed
to
be
of
,
yea
or
so
much
as
to
have
right
to
be
of
the
visible
;
who
backs
Mr.
Ba.
in
his
sinister
supposition
I
weigh
not
,
let
him
chuse
his
second
if
he
will
,
i
le
chuse
Mr.
Bax.
himself
to
back
me
,
and
to
be
witnesse
to
the
truth
of
mine
,
whose
words
are
altogether
the
same
with
mine
p
73.
viz.
if
we
were
fully
certain
by
his
own
externall
discourses
that
any
man
were
not
of
the
invisible
Church
,
that
man
should
not
be
taken
to
be
of
the
visible
.
In
order
of
time
therefore
persons
were
to
seem
to
be
members
of
the
invisible
church
,
and
were
visibly
in
a
state
of
salvation
first
before
they
could
have
any
right
at
all
so
much
as
to
be
baptized
,
which
with
Mr.
Ba.
himself
was
the
first
entrance
into
membership
in
the
visible
church
,
but
with
me
is
not
so
much
as
an
immediate
entrance
into
it
,
but
that
which
is
necessarily
to
go
before
it
,
therefore
persons
may
be
seemingly
in
a
state
of
salvation
,
and
not
yet
in
present
right
to
membership
in
the
visible
Church
,
much
lesse
actually
and
visibly
in
it
.
And
now
concerning
infants
,
of
whom
Mr.
Ba.
asserts
that
they
must
be
members
of
the
visible
Church
,
or
else
cannot
be
seemingly
or
visibly
in
a
state
of
salvation
,
upon
such
slender
grounds
as
these
,
he
concludes
it
to
be
clear
viz.
First
,
because
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
gives
eternal
life
,
and
those
that
sleep
in
Iesus
that
God
will
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
present
pure
and
unspotted
,
all
which
places
I
appeal
to
Mr.
Bas.
conscience
whether
they
speak
not
of
the
misticall
body
,
and
invisible
church
of
Christ
,
to
which
all
and
onely
they
square
,
and
are
adaequate
,
and
not
to
the
visible
Church
,
which
he
was
to
speak
to
,
or
else
speaks
nothing
to
the
purpose
,
to
all
which
visible
church
,
and
to
onely
which
these
things
agree
not
,
for
neither
all
those
,
that
are
of
the
visible
church
are
saved
,
nor
onely
those
of
the
visible
Church
saved
,
witnesse
many
infants
of
believers
whom
Mr.
Ba.
dares
not
say
are
damned
,
some
never
living
to
enter
the
visible
Church
so
farre
as
to
baptism
,
and
some
,
once
alive
,
coming
dead
out
of
the
womb
,
which
he
is
blind
that
ever
saw
to
be
in
the
visible
church
,
so
that
he
sits
here
beside
the
saddle
.
Secondly
,
and
Thirdly
,
because
there
is
no
divine
revelation
for
the
salvation
of
any
without
the
visible
Church
,
that
yields
good
ground
of
Christian
faith
,
or
hope
that
any
such
shall
be
saved
,
as
notwithstanding
he
saies
there
is
not
,
yet
I
shall
shew
there
is
by
and
by
.
Fourthly
,
because
it
is
said
Acts
the
2.47
.
that
God
added
to
the
visible
church
dayly
such
as
should
be
saved
,
which
though
he
did
,
yet
t
was
not
all
nor
onely
such
,
but
onely
such
men
and
women
,
not
such
infants
,
as
should
be
saved
.
Concerning
infants
in
proof
of
the
proposition
above
viz.
that
some
infants
may
be
in
visible
State
of
salvation
,
and
yet
not
be
in
,
nor
yet
in
present
right
to
membership
in
the
visible
Church
,
I
argue
thus
downrightly
.
First
,
if
all
infants
are
in
infancy
in
a
visible
state
of
salvation
,
and
no
infants
are
members
,
or
in
any
right
to
be
members
in
their
infancy
of
the
visible
church
under
the
Gospel
,
then
some
infants
may
in
infancy
be
in
a
visible
state
of
salvation
,
●●d
yet
not
be
in
,
nor
yet
in
present
right
to
membership
in
the
visible
church
▪
But
all
infants
&c.
and
no
infants
&c.
Ergo
,
some
infants
ut
supra
.
The
first
proposition
is
most
undeniably
clear
,
the
Minor
hath
two
parts
,
which
I
shall
prove
successively
one
ofter
another
,
and
then
I
have
done
with
this
argument
of
Mr.
Ba.
I
le
ptove
the
last
first
,
and
the
first
last
,
and
here
I
dare
say
I
might
easily
muster
up
scores
,
if
not
a
century
of
solid
arguments
toward
the
fuller
clearing
of
it
,
that
no
babes
now
,
but
the
new
born
babes
spoken
of
1
Pet.
2.2.3.4.5
.
i.
e.
at
least
in
appearance
spiritually
born
babes
,
such
as
those
1
Iohn
1.
1
Cor.
3.1
.
Heb.
5.13
.
are
to
be
baptized
,
and
built
upon
the
foundation
i.
e.
doctrine
of
Christ
and
the
Apostles
,
a
spiritual
house
,
a
holy
temple
i.
e.
visible
church
unto
Iesus
Christ
now
in
these
daies
of
the
Gospel
,
and
that
no
mans
fleshly
seed
or
natural
posterity
,
no
not
Abrahams
own
barely
on
such
an
account
as
being
his
bodily
seed
,
much
lesse
any
believing
Gentiles
,
who
hath
not
more
priviledge
then
his
seed
I
think
,
but
onely
the
(
at
least
seeming
)
spiritual
seed
of
Abraham
i.
e.
those
that
are
children
of
God
,
and
Abrahams
too
by
faith
in
Christ
Gal.
3.26.28
.
as
no
infant
is
,
have
right
to
dwell
in
this
family
,
the
babes
,
the
seed
of
Abraham
circumcised
in
heart
,
the
children
of
the
heavenly
promise
pointed
at
,
and
typed
out
by
the
Iews
babes
,
and
that
circumcised
seed
of
Isaac
,
and
those
children
of
that
earthly
promise
of
the
old
Canaan
,
these
are
the
true
sons
of
the
free
woman
,
the
Gospel
visible
church
,
before
whom
the
bond
woman
,
and
her
son
i.
e.
Abrahams
meer
●leshly
seed
,
though
by
Isaac
,
are
cast
out
,
that
they
may
dwell
alone
in
the
house
,
as
Hagar
and
her
son
were
cast
out
of
Abrahams
house
of
old
before
Isaac
and
his
seed
,
that
they
might
dwell
alone
,
for
look
how
Ishmael
and
his
seed
stood
in
reference
to
Isaac
and
his
,
that
were
the
children
by
promise
of
the
earthly
Canaan
viz.
but
servants
that
must
not
abide
the
house
longer
,
when
the
other
came
in
to
stand
,
so
Isaac
the
type
,
and
his
seed
themselves
,
in
reference
to
Christ
the
true
Isaac
and
his
seed
i.
e.
believers
viz.
as
servants
that
must
be
packing
,
when
he
comes
in
,
and
not
abide
in
the
house
together
with
him
see
Iohn
8.
Galatians
4.
ult.
But
that
were
to
begin
the
work
again
,
which
I
have
finisht
above
,
where
I
have
given
a
touch
of
these
things
,
and
but
a
touch
in
comparison
of
what
might
be
said
;
And
of
multiplying
Arguments
,
and
making
many
books
there
is
no
end
.
Therefore
i
le
hint
but
a
few
,
among
which
this
shall
be
the
first
.
If
the
standing
upon
the
root
Abraham
,
i.
e.
the
family
or
visible
Church
of
God
since
Christ
be
by
faith
in
the
person
onely
so
standing
,
and
not
by
faith
in
the
parent
,
as
of
old
,
then
infants
cannot
now
stand
therein
.
But
so
t
is
,
Therefore
the
other
.
The
consequence
is
cleared
by
the
consideration
of
the
incapacity
of
infants
to
believe
,
faith
being
assent
to
something
propounded
to
us
,
faith
comming
by
hearing
,
and
hearing
by
the
word
Rom.
10.
so
that
who
so
thinks
it
possible
for
infants
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
credere
when
it
is
said
how
can
they
believe
in
him
of
whom
they
have
not
heard
,
is
wretchedly
inconsiderate
.
The
Minor
is
evident
out
of
Rom.
11.
where
it
is
said
the
very
natural
branches
of
Abrahams
body
,
that
did
on
that
account
meerly
as
the
fleshly
seed
of
that
father
of
the
faithfull
stand
in
the
olive
tree
,
the
visible
Church
,
before
time
,
yet
now
could
stand
no
longer
on
that
old
account
,
why
?
were
they
not
the
seed
of
Abraham
still
,
that
stood
without
faith
in
the
old
visible
Church
to
the
very
end
of
it
?
yes
,
but
they
believed
not
in
their
own
persons
,
therefore
could
not
stand
in
this
house
,
but
were
cast
out
of
their
own
olive
,
their
own
father
Abrahams
family
,
i.
e.
the
visible
Church
,
now
Christ
came
in
,
because
of
unbelief
,
and
thou
(
saith
Paul
to
the
Gentile
)
standest
,
how
?
by
fleshly
descent
?
no
,
that
standing
is
gone
from
such
as
come
of
Abrahams
himself
,
therefore
is
not
to
thee
,
nor
to
thine
,
but
by
faith
,
i.
e.
personal
,
and
not
parentall
.
A
Second
this
,
If
all
they
that
are
baptized
into
one
visible
body
under
the
Gospell
are
made
in
the
supper
to
drink
into
one
spirit
,
then
infants
,
who
cannot
drink
into
one
spirit
with
the
body
,
secundum
te
may
not
be
baptized
into
that
visible
body
.
But
this
is
true
1
Cor.
12.13
.
Therefore
that
.
So
Col.
2.19
.
All
the
body
is
knit
together
,
and
by
joints
,
and
bands
hath
nourishment
ministred
,
and
increaseth
by
that
which
every
joint
,
and
member
supplieth
Eph.
4.16
.
But
infants
are
not
capable
to
have
Spirituall
nourishment
Minstired
,
and
to
grow
in
grace
,
as
all
the
body
ought
to
do
at
least
,
and
this
in
the
use
of
the
Supper
.
If
you
say
they
are
capable
of
spiritual
nourishment
,
I
say
as
capable
I
think
as
of
the
spiritual
birth
,
for
where
there
s
a
birth
there
s
a
growth
,
but
then
me
thinks
they
should
be
as
capable
of
the
supper
,
which
is
the
Sacrament
of
spirituall
nourishment
,
being
capable
of
that
,
as
being
capable
of
spiritual
birth
,
they
are
of
baptism
the
outward
Sacrament
of
the
same
.
But
Mr.
Bax.
denies
that
page
114.115
.
among
other
reasons
for
this
,
because
though
capable
to
be
washed
,
yet
not
to
eat
bread
,
and
drink
wine
in
their
first
infancy
.
Oh
strange
!
they
may
have
it
then
as
they
can
eat
and
drink
.
A
third
is
this
,
If
no
infants
were
baptized
and
added
to
the
first
Gospell
visible
Church
,
then
surely
they
had
no
right
so
to
be
,
for
the
Apostles
would
not
do
them
that
wrong
as
not
to
add
them
that
had
right
,
But
this
is
true
,
Therefore
that
.
The
Minor
is
plain
out
of
Acts
2.
where
to
the
120.
men
and
women
that
without
infants
continued
in
fellowship
Acts
1.
there
were
added
3000.
more
in
one
day
,
and
not
one
infant
among
them
,
but
as
many
onely
as
gladly
received
the
word
,
nor
more
nor
lesse
(
for
else
Luke
couzens
us
in
his
history
)
and
continued
after
their
baptism
in
fellowship
in
breaking
bread
and
prayers
,
which
no
infants
did
,
and
yet
it
is
well
nigh
infallible
,
that
those
3000
had
some
infants
belonging
to
some
of
them
,
which
would
have
been
added
with
their
parents
,
if
the
promise
is
to
you
,
and
to
your
children
and
them
a
far
off
,
even
as
many
as
the
Lord
shall
call
would
bear
the
sense
divines
drawes
it
to
.
Yea
Master
Cotton
himself
conceives
that
no
infants
were
baptized
at
that
time
,
and
when
else
either
these
or
any
other
were
,
neither
I
,
not
any
one
else
ever
found
,
since
they
began
to
read
Christs
Testament
with
their
eyes
open
.
Yea
Peter
commanded
no
more
to
be
baptized
but
the
same
persons
whom
he
speaks
to
also
to
repent
,
which
me
thinks
he
should
have
done
,
saying
be
baptized
every
one
of
you
,
and
baptize
your
children
also
,
if
any
such
thing
had
been
intended
,
and
Christians
infants
were
to
have
been
separated
out
of
the
world
,
and
called
to
be
saints
,
and
baptized
,
as
Mr.
B.
believes
they
are
to
be
,
but
not
I.
For
what
saies
Paul
in
his
Epistle
to
the
Romans
,
chapter
1.
I
suppose
he
wrote
not
to
infants
,
yet
to
all
the
called
Saints
,
to
all
that
be
in
Rome
called
to
be
saints
.
So
in
1
Cor.
14.
the
23.
If
the
whole
Church
come
together
,
and
all
speak
with
tongues
,
and
all
Prophe-y
.
So
26.
Every
one
of
you
hath
a
Psalm
.
So
31.
Ye
may
all
prophecy
one
by
ons
that
all
may
be
edifyed
.
He
writes
,
and
so
surely
he
seems
to
me
to
do
all
his
Epistles
,
to
the
whole
church
,
and
speaks
to
the
whole
body
,
yet
I
cannot
conceive
that
to
any
infants
,
who
are
uncapable
to
be
edifyed
and
comforted
.
Yea
1
Cor.
12.25.16
.
The
Members
of
the
visible
body
of
Christ
ought
to
have
the
same
care
one
for
another
,
so
that
if
one
Member
suffer
all
the
Members
suffer
with
it
,
if
one
be
honoured
all
rejoice
with
it
.
This
cannot
infants
do
,
Therefore
surely
are
not
of
this
visible
body
of
Christ
.
Another
Argument
which
Master
Baxter
himself
mentions
,
and
slights
,
as
simply
supposing
that
it
excludes
infants
from
salvation
,
is
that
of
Mr.
Tombs
viz.
That
the
onely
way
now
appointed
by
Christ
to
make
visible
church
Members
is
by
teaching
the
persons
themselves
,
and
that
none
else
must
be
Members
of
the
visible
Church
,
but
those
that
have
learnt
as
infants
have
not
.
This
Argument
is
of
great
weight
,
and
receives
as
trifling
an
answer
from
Mr.
B
for
saith
he
,
then
it
will
much
more
follow
that
they
are
not
,
or
at
least
that
we
may
not
judge
them
to
be
of
the
invisible
Church
at
all
i.
e.
to
be
such
as
so
dying
shall
be
saved
.
The
contrary
to
which
,
and
inconsequence
of
which
I
have
shewed
above
and
shall
shew
more
by
and
by
.
Secondly
(
saith
he
)
If
they
may
argue
from
Matth.
the
28.20
.
that
none
,
but
those
that
are
taught
are
true
Disciples
,
and
are
to
be
baptized
,
why
may
they
not
as
well
Argue
from
Mark
the
16.
chap.
16.
verse
,
who
ever
believeth
not
shall
be
damned
,
that
all
infants
are
certainly
damned
?
To
which
I
say
first
I
am
one
,
who
argues
from
Math
28.
that
none
but
such
as
are
taught
are
disciples
,
and
to
be
baptized
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
teach
ye
,
or
make
ye
disciples
by
teaching
,
or
cause
to
learn
,
then
which
I
testify
to
Mr.
Bs.
face
that
there
is
no
other
way
,
whereby
we
can
make
disciples
of
Christ
,
persons
being
properly
called
disciples
of
disco
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
learn
,
and
I
blush
at
that
bald
stuff
,
wherewith
he
strives
,
and
streines
his
wits
till
he
becomes
ridiculous
,
to
make
the
denomination
of
disciple
appear
to
be
due
to
infants
p.
23.
as
namely
,
Because
they
are
taken
into
Christs
school
and
Kingdome
,
i.
e.
his
visible
Church
,
[
whereas
t
is
before
persons
are
taken
into
this
School
that
they
are
disciples
therefore
not
by
it
]
also
because
they
are
not
lesse
docible
then
some
bruits
[
as
if
some
brutes
are
so
docible
as
to
deserve
the
name
of
disciples
of
Christ
,
therfore
much
more
infants
]
because
Mothers
,
Nurses
teach
them
by
gesture
,
action
and
voice
partly
,
and
dishearten
,
and
take
them
off
from
vices
,
and
if
not
at
first
to
know
Christ
,
yet
if
any
of
the
duty
of
a
rationall
creature
it
is
somewhat
[
somewhat
indeed
but
nothing
to
purpose
,
for
as
if
mothers
could
take
them
off
from
vices
in
such
meer
nonage
wherein
you
baptize
them
,
as
or
if
they
could
learn
them
any
of
a
natural
creatures
duty
so
young
as
at
eight
or
nine
daies
old
,
as
if
to
learn
the
duty
of
a
rational
creature
,
which
many
a
man
learns
,
but
no
infants
,
could
denominate
disciples
of
Christ
]
because
Christ
can
teach
them
immediately
by
his
spirit
if
they
can
learn
nothing
of
their
parents
by
action
,
and
voice
]
[
from
which
Christ
can
teach
them
to
denominate
believers
infants
disciples
of
Christ
,
before
we
have
any
evidence
that
he
does
teach
them
any
more
then
other
infants
,
that
must
be
no
disciples
,
when
Christ
can
teach
these
as
well
as
those
.
I
cannot
conceive
the
foppery
of
it
it
is
so
great
]
because
when
a
Philosopher
was
hired
to
teach
a
man
,
and
his
children
those
were
children
disciples
of
that
Philosopher
[
as
if
ever
any
wise
man
did
hire
another
wise
man
to
teach
him
and
his
nine
daies
old
infants
]
because
infants
can
so
quickly
learn
to
know
father
and
mother
and
what
they
mean
in
their
speeches
and
actions
[
as
if
so
quickly
as
you
baptize
them
,
and
lastly
as
if
this
will
be
an
accurate
account
for
baptizing
of
infants
,
and
accepted
as
an
answer
of
Christs
commission
,
who
there
bids
us
teach
or
make
persons
disciples
to
plead
thus
,
viz.
Lord
we
could
not
teach
infants
,
nor
make
them
thy
disciples
by
teaching
,
yet
seeing
they
could
quickly
learn
to
know
father
and
mother
,
we
supposed
upon
this
,
and
several
such
like
reasons
,
that
the
name
disciple
of
Christ
was
their
due
,
and
so
that
t
was
our
duty
to
baptize
them
.
]
Moreover
Ad
hominem
,
as
he
saies
of
the
word
holy
p.
82.
So
I
of
the
term
disciple
,
whose
constant
meaning
is
one
that
hath
learnt
as
Mat.
11.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
Iohn
6.46
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
one
that
hath
learned
,
we
shall
have
better
defence
before
the
Iudgement
seat
of
Christ
for
taking
the
term
disciple
in
that
sense
as
the
Scripture
uses
it
in
scores
of
times
viz.
for
persons
learnt
or
taught
then
they
that
take
it
for
indocible
infants
,
a
sense
the
Scripture
never
uses
it
in
at
all
,
but
a
hundred
times
otherwise
,
to
say
nothing
of
Iohn
8.31
.
Luke
14.26.33
.
where
Christ
saies
if
we
do
,
what
(
I
am
sure
)
infants
do
not
we
are
,
and
if
we
do
not
what
infants
cannot
do
,
we
cannot
be
his
disciples
.
Secondly
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
teach
them
i.
e.
the
Gospel
,
so
none
are
here
bid
to
be
baptized
,
but
the
very
same
individual
persons
,
that
are
bid
also
to
be
taught
:
first
baptizing
them
,
and
after
teaching
them
again
,
whom
?
those
persons
in
the
Nations
whom
they
have
taught
onely
,
and
not
their
infants
;
for
we
may
as
well
say
the
men
that
they
never
taught
,
as
them
,
since
Christ
hath
in
precepto
conjoined
teaching
,
or
our
discipling
and
baptizing
together
,
and
infants
cannot
by
our
teaching
of
them
be
discipled
visibly
.
The
argument
in
its
true
form
is
this
viz.
What
Christ
hath
conjoined
i.
e.
in
his
commission
for
baptizing
that
man
must
not
separate
,
i.
e.
in
his
practise
.
But
Christ
hath
conjoined
our
discipling
persons
and
baptizing
them
in
his
commission
,
for
baptizing
,
as
a
standing
course
to
the
end
of
the
world
as
Mat.
28.19.20
.
shews
.
Ergo
no
man
must
separate
these
two
in
his
practise
.
If
Dr.
Featley
were
alive
to
answer
this
he
would
happily
say
t
is
no
Topical
,
but
a
Sophistical
Syllogism
,
for
when
A.
R.
makes
much
what
the
like
from
Mar.
16.16
.
viz.
What
God
hath
joined
together
no
man
ought
to
separate
,
But
faith
and
baptism
God
hath
joined
together
Acts
8.37
.
Ergo
faith
and
baptism
none
ought
to
separate
.
He
saies
there
s
a
double
falacy
in
it
viz.
homonimiae
,
or
ambiguity
in
the
premises
i
,
e.
in
the
termes
joined
together
,
for
it
may
be
meant
saith
he
,
either
in
precepto
,
and
that
no
man
denyeth
,
or
insube●cto
the
subject
i.
e.
so
as
to
say
that
all
that
are
baptized
have
faith
,
and
none
have
faith
but
the
baptized
,
and
in
this
sense
it
is
apparently
false
saith
he
,
whereupon
to
prevent
Dr.
Featleys
followers
from
charging
the
above
syllogism
with
that
fallacy
I
have
exprest
in
what
sense
I
mean
it
,
viz.
in
precepto
,
in
which
sense
the
premisses
are
granted
to
be
true
by
the
Dr.
himself
,
and
therefore
I
know
not
why
they
should
be
denied
by
Mr.
Ba.
or
any
else
,
and
then
the
con●lu●ion
must
be
true
:
but
saith
Dr.
Feat
.
there
is
a
fallacy
called
ignoratio
elenchi
in
the
conclusion
i.
e.
it
concludes
not
the
thing
in
question
,
but
that
which
is
not
denied
by
us
,
for
they
that
are
for
baptizing
of
infants
,
do
not
separate
faith
and
baptism
,
for
they
baptize
children
into
their
fathers
faith
saith
he
;
Secondly
they
believe
that
infants
of
believers
receive
some
hidden
grace
of
faith
in
time
of
their
baptizing
,
his
followers
say
before
baptism
p.
3.
of
their
pamphlet
(
oh
how
contrary
are
they
each
to
other
)
therefore
are
to
be
baptized
;
but
Mr.
Ba.
will
say
none
of
all
this
I
hope
,
for
he
is
against
Baptismal
regeneration
,
nor
will
he
charge
the
syllogism
with
sophistry
I
hope
,
but
deny
either
the
Major
,
or
the
Minor
,
either
of
which
if
he
do
,
he
answers
his
own
grand
argument
against
the
seekers
p.
341
,
where
word
for
word
(
saving
a
term
or
two
put
in
here
for
explication
)
this
very
syllogism
is
his
own
,
or
else
he
will
grant
both
these
,
and
consequently
the
conclusion
to
be
true
,
and
then
why
will
he
dispense
baptism
to
persons
i.
e.
infants
,
before
they
so
much
as
seem
to
believe
?
But
it
may
be
that
which
is
a
good
syllogism
,
when
used
by
himself
,
will
be
meer
sophism
with
him
too
when
urged
by
us
:
Secondly
the
reason
why
we
may
not
argue
that
all
infants
are
damned
from
Mark
16.16
.
though
they
believe
not
,
is
this
viz.
because
that
place
speaks
of
persons
at
years
onely
,
to
whom
the
Gospel
is
preached
,
and
not
of
infants
,
that
are
not
capable
to
believe
.
But
then
saies
Mr.
Ba.
the
same
may
be
answered
to
the
argument
from
Mat.
28.
against
infants
being
disciples
,
and
to
be
baptized
.
To
whom
I
reply
thus
.
First
,
if
he
saies
(
as
we
of
Mark
16.16
.
)
of
Mat.
28.20
.
viz.
that
go
teach
all
nations
baptizing
them
,
is
meant
of
men
at
years
onely
,
and
not
of
infants
,
then
he
grants
as
much
as
we
desire
,
and
confesses
that
Christ
,
in
his
commission
to
teach
and
baptize
the
nations
,
does
not
mean
discipling
and
baptizing
infants
,
but
men
,
and
if
the
commission
to
baptize
extend
not
to
infants
,
as
the
subject
,
then
what
warrant
to
baptize
them
?
Secondly
if
that
place
be
meant
of
men
onely
,
and
not
of
infants
,
then
Mr.
Ba.
was
well
busied
the
while
,
when
he
brings
that
very
place
in
the
very
front
of
his
plain
Scripture
proofs
,
for
his
infant
membership
and
baptism
,
its
ill
stumbling
at
the
very
threshold
.
But
I
shall
not
multiply
,
nor
improve
as
Mr.
Ba.
hath
done
to
the
utmost
,
but
give
one
argument
more
against
infant
membership
,
and
so
come
to
the
other
member
viz.
If
all
that
can
be
said
in
proof
of
the
visible
Church-membership
of
infants
may
be
disproved
as
weak
,
and
inconsequent
utterly
to
that
purpose
,
then
sure
there
is
enough
,
if
one
would
stand
upon
it
,
to
be
brought
against
it
.
But
all
that
is
said
by
Mr.
Ba.
in
his
two
dozen
of
arguments
,
who
improves
himself
to
the
utmost
to
say
as
much
as
can
be
said
in
proof
of
the
visible
Church
membership
of
infants
,
is
well
nigh
already
,
and
will
be
altogether
by
and
by
disproved
as
weak
and
inconsequent
.
Ergo
there
must
needs
be
enough
against
it
:
for
contradictoriorum
uno
negato
statuitur
,
probatur
alterum
.
If
all
,
that
can
be
said
on
one
side
to
the
proof
of
this
that
infants
ought
to
be
members
of
the
visible
Church
,
will
not
avail
to
evince
that
to
be
the
truth
,
then
that
infants
ought
not
to
be
members
of
the
visible
Church
of
Christ
is
a
thing
will
prove
it self
well
enough
.
And
so
I
have
done
with
one
member
of
my
proposition
,
that
I
may
say
a
little
also
to
the
other
,
which
is
this
viz.
Though
no
infants
have
right
in
infancy
to
be
baptized
and
joined
to
the
visible
Church
,
as
I
have
already
proved
,
yet
all
infants
in
their
infancy
are
in
a
visible
state
of
salvation
.
Mr.
Ba.
finds
out
or
rather
fancies
to
himself
certain
grounds
whereupon
to
hope
,
that
some
dying
infants
are
saved
viz.
some
of
the
dying
infants
of
the
faithful
,
as
in
opposition
to
all
the
dying
infants
of
the
wicked
,
I
say
some
of
them
,
for
he
dares
not
say
p.
78.
that
his
own
grounds
yield
a
certainty
,
though
a
probability
,
of
the
salvation
of
all
such
neither
,
so
doth
he
narrow
up
the
grace
of
God
to
that
innocent
age
of
infancy
,
for
all
he
would
seem
so
merciful
as
to
plead
its
cause
against
those
cruel
conceits
which
he
conceives
are
conceived
of
it
amongst
us
,
yet
he
finds
no
good
ground
whereupon
to
hope
the
salvation
of
the
dying
infant
of
any
godly
man
,
but
the
same
on
which
he
conceives
them
of
nececessity
to
that
salvation
to
have
also
a
right
to
membership
in
the
visible
Church
,
but
such
a
necessary
dependance
of
them
each
on
other
,
that
suppose
one
to
be
no
member
,
at
least
in
no
visible
right
to
membership
in
the
visible
Church
,
of
that
person
,
so
dying
,
there
can
be
harboured
no
hope
at
all
of
his
salvation
:
but
what
if
I
can
make
it
good
from
one
of
those
very
grounds
of
Mr.
Baxters
own
bringing
that
there
s
a
ground
to
hope
the
salvation
of
one
such
dying
infant
,
as
of
whom
it
is
most
palpably
evident
,
that
it
was
neither
actually
a
member
of
the
visible
Church
before
it
died
,
nor
so
much
as
in
any
visible
right
to
membership
in
the
visible
Church
if
it
had
lived
?
Mr.
Ba.
will
then
I
hope
let
go
his
wretched
conceit
of
a
necessity
of
dying
infants
membership
in
order
to
our
having
hopes
of
their
salvation
.
And
in
order
to
the
making
good
of
this
,
I
instance
in
the
very
same
child
,
which
himself
brings
in
as
his
fifth
ground
page
77.
and
alludes
to
,
as
his
example
of
the
contrary
viz.
the
child
that
David
had
by
Bathsheba
,
while
she
was
yet
the
wife
Vriah
,
of
whom
I
testifie
the
very
same
that
Mr.
Bax.
does
viz.
that
Davids
comforting
himself
concerning
his
dead
child
,
because
he
should
go
to
the
child
,
but
the
child
not
return
to
him
,
was
an
evident
argument
that
David
was
confident
that
that
child
of
his
should
not
be
damned
,
and
yet
he
could
not
hope
so
upon
any
such
account
as
his
childs
dying
a
member
of
the
visible
Church
,
for
the
child
never
lived
so
much
as
to
the
8th
day
,
nor
to
be
circumcised
,
and
thereby
entred
into
the
visible
Church
,
for
its
plain
2
Sam.
12.18
.
that
it
died
on
the
7th
.
and
if
Mr.
Ba.
say
it
was
a
member
de
jure
,
though
not
de
facto
i.
e.
in
a
right
to
have
been
a
member
had
it
lived
,
I
deny
that
with
as
much
confidence
as
the
other
,
for
a
bastard
was
not
to
be
admitted
into
the
congregation
of
the
Lord
unto
the
tenth
generation
,
and
its
evident
that
that
child
was
a
bastard
.
I
conclude
therefore
contrary
to
that
round
Mr.
Ba.
runs
about
in
like
a
horse
in
a
mill
,
making
a
necessary
concatenation
between
being
in
visible
right
to
Church-membership
,
and
in
a
visible
state
of
salvation
,
proving
the
one
by
the
other
,
concluding
sometimes
,
that
infants
of
believers
are
children
of
the
Gospel
promise
,
&
so
visibly
in
a
state
of
salvation
,
&
therfore
they
must
be
baptized
and
in
churcht
,
or
else
they
could
not
,
and
others
may
not
,
sometimes
that
infants
of
believers
are
in
visible
right
to
be
admitted
into
the
visible
Church
,
and
therefore
we
may
have
sound
ground
to
hope
their
salvation
,
so
dying
,
as
denying
their
right
to
membership
we
could
not
have
,
and
of
other
infants
we
cannot
,
I
conclude
I
say
that
there
may
be
sound
ground
whereon
to
hope
the
salvation
of
some
dying
infants
,
that
dye
without
actual
membership
in
the
congregation
,
or
visible
Church
of
Christ
,
and
without
any
right
to
it
also
in
their
infancy
had
they
lived
longer
.
And
if
we
may
hope
well
of
some
infants
that
dy
without
membership
,
and
without
right
to
it
also
,
I
know
not
why
we
may
not
hope
the
like
of
all
,
for
all
Mr.
Baxs
.
impropriating
the
unlimited
and
boundlesse
grace
of
God
,
and
ingrossing
all
hope
of
the
salvation
of
dying
infants
,
to
the
dying
infants
of
none
but
faithful
parents
,
specially
considering
,
besides
what
grounds
more
of
my
own
I
shall
add
in
proof
of
it
by
and
by
,
two
more
at
least
of
Mr.
Baxters
own
grounds
whereon
to
hope
the
salvation
of
believers
infants
are
grounds
,
whereon
to
hope
the
salvation
of
other
dying
infants
as
well
as
them
,
the
Scriptures
he
refers
to
for
them
speaking
,
if
of
infants
at
all
,
then
of
the
whole
species
,
of
the
whole
kind
of
that
Stature
called
infants
,
and
not
of
infants
of
one
kind
more
then
another
.
For
first
whereas
his
6th
ground
for
the
salvation
of
believers
dying
infants
,
and
of
being
without
any
fear
of
their
damnation
is
this
viz.
because
it
is
said
Psal.
127.3.4.5
.
children
are
the
heritage
of
the
Lord
,
and
the
fruit
of
the
womb
his
reward
&c.
if
that
be
spoken
of
infants
at
all
,
as
it
seems
rather
to
be
spoken
of
children
that
are
grown
up
,
that
are
the
strength
of
their
father
and
his
family
,
it
is
surely
spoken
of
all
infants
as
well
as
some
,
and
he
that
particularizes
that
indefinit
term
of
children
,
and
the
fruit
of
the
womb
,
where
ever
the
Scriture
speaks
hopefully
of
such
,
so
as
to
understand
it
universally
to
expresse
,
and
sound
forth
no
more
then
those
individualls
viz.
the
seed
of
believing
parents
(
and
yet
thus
Mr.
B
i.
muzzles
up
all
such
Scriptures
,
and
makes
them
sound
no
more
then
he
would
have
them
)
doth
little
lesse
then
force
the
word
to
his
own
fancy
.
Secondly
,
whereas
his
13th
ground
is
from
Mat.
18.10
.
where
he
argues
thus
,
If
little
ones
have
their
angels
beholding
the
face
of
God
in
heaven
then
they
shall
be
saved
,
for
that
is
a
mercy
peculiar
to
the
people
of
God
.
I
argue
that
if
little
ones
litterally
taken
(
i.
e.
if
infants
be
there
meant
,
as
he
saies
,
but
never
shewes
,
they
are
(
saving
per
alios
and
not
per
se
)
then
surely
all
infants
as
well
as
some
,
for
he
speaks
not
there
of
the
little
ones
of
believing
parents
in
special
,
but
of
what
kind
of
little
ones
soever
he
speaks
,
he
speaks
of
that
kind
of
little
ones
in
general
without
exception
,
whether
it
be
of
infants
,
or
of
his
disciples
,
and
if
yet
it
must
needs
be
understood
of
infants
onely
,
that
they
shall
be
saved
,
it
is
understood
universally
of
them
,
and
so
much
Mr.
Ba.
might
have
seen
,
and
would
have
said
had
he
consulted
the
14.
verse
,
but
just
below
where
it
is
thus
said
of
all
little
ones
that
are
lost
,
and
so
of
all
as
well
as
some
,
viz.
it
is
not
the
will
of
your
heavenly
father
that
one
of
these
little
ones
shall
perish
.
And
sith
Mr.
B.
so
suches
it
out
below
p.
104
105.
&c.
from
Mark
10.14.15
.
saying
that
of
such
is
the
kingdome
of
Heaven
must
needs
be
meant
,
viz.
by
kingdome
of
Heaven
salvation
,
which
I
grant
,
and
by
such
(
as
i
le
grant
also
at
this
time
however
,
sith
thence
I
shall
have
another
Argument
ad
hominem
to
give
hope
by
of
the
salvation
of
all
dying
infants
)
not
such
as
are
like
infants
,
but
infants
themselves
,
and
that
not
of
those
individuals
onely
that
were
then
brought
,
which
whether
they
were
children
of
believing
parents
or
no
too
is
more
then
Mr.
B.
ere
can
demonstrate
,
there
being
many
that
came
to
Christ
for
healing
of
themselves
or
theirs
,
as
t
is
most
evident
that
these
did
,
of
whom
not
more
then
one
of
ten
were
as
they
should
be
,
for
of
10
leapets
clensed
where
were
the
nine
?
I
say
not
of
those
individuals
onely
,
but
of
the
very
species
of
infants
,
yea
how
oft
ore
and
ore
and
ore
again
does
he
inculcate
this
upon
us
in
that
place
,
saying
,
it
was
the
species
of
infants
,
the
very
species
,
infants
in
specie
,
and
not
those
individuals
,
whom
Christ
saies
the
kingdome
of
heaven
,
i.
e.
salvation
doth
belong
to
,
I
appeal
to
Mr.
Bs.
own
conscience
,
whether
there
be
not
out
of
his
own
mouth
a
strong
Argument
of
hope
,
if
not
of
assurance
from
Christ
himself
that
the
whole
species
of
infants
,
so
dying
,
i.
e.
all
infants
,
and
not
some
onely
shall
be
saved
:
for
the
●pecies
of
infants
expresses
not
some
infants
onely
but
all
infants
,
or
infants
quâ
tales
,
so
that
quatenus
ipsum
evermore
including
de
omni
,
whatever
belongs
to
infants
inspecie
i.
e.
to
the
kind
or
to
infants
as
such
belongs
to
all
infants
,
quod
convenit
homini
,
purely
qua
est
homo
,
convenit
omni
homini
and
so
what
ever
belongs
to
any
thing
,
as
t
is
such
,
belongs
also
to
all
that
is
such
.
But
Mr.
B.
teaches
us
the
truth
in
this
,
that
the
kingdome
of
heaven
and
salvation
belongs
by
Revelation
from
Christ
himself
to
infants
,
not
in
individuo
onely
,
i.
e.
not
to
those
infants
onely
that
were
then
brought
to
Christ
,
nor
any
other
,
but
to
the
kind
,
to
infants
in
specie
i.
e.
all
infants
as
infants
,
therefore
the
kingdome
of
heaven
and
salvation
belongs
to
them
all
,
and
so
did
that
kind
of
comming
to
Christs
person
,
while
he
was
on
earth
,
with
infants
,
not
for
,
nor
by
baptism
,
but
for
healing
,
belong
to
all
infants
that
needed
it
as
well
as
some
,
that
were
then
on
earth
,
as
comming
to
Christ
with
infants
by
prayer
to
him
to
help
and
heal
them
,
in
whatever
malady
,
since
his
person
is
absent
,
belongs
to
all
infants
in
the
world
,
and
not
to
believers
infants
onely
;
and
yet
not
baptism
,
and
a
standing
in
fellowship
in
the
visible
Church
,
for
they
indeed
are
not
fit
for
fellowship
.
Therefore
though
Mr.
Ba.
contracts
the
grace
of
God
to
infants
,
as
concerning
their
everlasting
salvation
into
little
a
little
corner
,
yea
good
lord
how
few
dying
infants
does
he
hope
shal
be
saved
,
that
hath
hope
of
none
but
of
some
i.
e.
believers
infants
,
which
are
but
one
of
many
,
and
also
not
of
all
,
but
onely
some
of
them
?
yet
(
to
conclude
this
in
a
way
of
resemblance
to
Mr.
Bs.
conclusion
of
his
Argument
from
Mark
10.
p.
107.
)
I
blesse
the
Lord
Jesus
Christ
King
of
the
Church
,
though
he
gave
no
order
to
baptize
,
and
in
church
infants
here
on
earth
yet
for
having
a
greater
tendernesse
towards
the
eternal
state
of
all
dying
infants
,
then
Mr.
B.
is
yet
aware
of
,
and
towards
all
that
live
to
years
such
a
tendernesse
as
to
invite
them
to
himself
universally
,
and
bid
them
wel-come
,
and
so
great
a
care
to
inform
his
Church
in
his
Word
and
Gospel
concerning
his
good
will
to
all
men
,
and
to
all
infants
also
in
that
particular
,
so
as
to
speak
it
so
plainly
,
that
plain
minded
men
,
that
are
not
minded
never
to
change
their
minds
,
as
I
hope
Mr.
B.
is
not
,
may
well
see
his
mind
in
this
case
,
even
as
if
he
had
therefore
done
this
,
because
he
foresaw
that
some
would
arise
so
carnally
,
and
so
cruely
conceited
,
as
to
suppose
it
impossible
to
be
,
and
but
in
vain
to
hope
it
almost
,
that
Gods
saving
mercy
should
extend
to
any
more
dying
infants
then
those
few
,
and
not
all
those
few
neither
,
of
their
own
:
and
for
my
part
I
gladly
accept
Christs
information
,
and
submit
to
his
discovery
,
let
them
resist
it
that
dare
.
And
lastly
,
one
more
Argument
of
hope
that
I
have
within
my self
that
all
dying
infants
must
needs
be
saved
,
is
this
yet
,
because
I
could
never
find
since
I
lookt
for
it
,
as
also
none
ever
shall
that
look
not
without
their
eyes
,
what
should
,
nor
what
(
save
the
Priesthoods
divine
kind
of
Doctrine
)
does
damn
them
,
I
mean
any
of
them
so
dying
,
any
more
then
one
of
them
.
First
as
for
sin
,
which
onely
damnes
,
I
know
none
they
have
of
their
own
,
and
to
say
that
any
infant
dyes
eternally
for
theiniquity
of
his
father
only
,
makes
the
word
of
God
,
which
is
truth
it self
,
no
better
then
a
flat
falsehood
to
me
,
who
read
in
Ieremy
31.29.30
.
&
Ezek.
18.3.4.19.20
.
&
Deut.
24.16
.
&
2
Kings
14.16
.
that
the
waies
of
God
who
requires
it
strictly
of
man
,
not
to
put
the
children
to
death
for
the
sins
of
the
father
,
but
every
man
only
for
his
own
sin
,
are
so
equal
,
for
all
the
false
accusation
of
him
by
the
wicked
Jewes
,
that
seeing
he
both
saies
,
and
also
swears
it
,
that
men
shall
never
have
occasion
to
say
,
the
childs
teeth
are
edged
by
the
grapes
the
father
only
hath
eaten
,
and
in
way
of
complaint
for
injustice
,
doth
not
the
son
bear
the
iniquity
of
the
Father
?
but
that
every
soul
that
dies
shall
dy
for
his
own
iniquity
onely
,
and
that
individual
soul
onely
that
sinneth
shall
dy
,
i.
e.
eternally
,
for
temporally
t
is
true
we
all
dy
in
Adam
,
as
far
as
a
to
temporal
death
,
God
may
,
and
often
doth
visit
the
sins
of
the
Father
on
the
children
to
the
third
and
fourth
generation
of
such
as
hate
him
not
onely
when
children
inherit
,
so
as
to
imitate
their
fathers
hatred
of
God
,
in
which
case
only
t
is
a
punishment
to
those
children
,
but
also
on
infants
,
so
as
to
take
them
out
of
the
world
with
the
fathers
:
as
in
the
case
of
Dathan
and
Abiram
,
Amaleck
,
Hittites
,
Amorites
&c.
yea
Sodom
and
Gomorrah
,
and
the
old
world
,
on
which
for
ensamples
sake
to
them
that
in
after
times
should
live
ungodly
,
the
flood
,
and
the
fire
fell
,
not
onely
temporal
but
eternal
to
the
adult
ones
that
gave
themselves
over
to
fornication
and
followed
strange
flesh
,
though
but
temporal
only
to
infants
,
who
neither
lived
ungodly
,
nor
gave
themselves
over
to
fornication
as
the
other
did
,
and
therefore
though
passing
hence
with
the
rest
to
a
temporal
death
by
that
fire
,
yet
are
not
set
forth
as
an
ensample
with
the
rest
to
all
that
should
live
ungodly
,
by
suffering
the
vengeance
of
eternal
fire
2
Pet.
2.6
.
Iude
7.
But
the
same
temporal
death
that
may
be
in
fury
to
one
,
as
t
is
a
passage
to
worse
,
may
be
a
mercy
to
another
,
and
so
to
those
infants
a
passage
from
worse
to
better
,
as
good
Iosiah
was
slain
in
battell
,
as
well
as
wicked
Ahab
,
and
that
for
going
on
his
own
head
to
war
as
well
he
,
yet
was
it
in
respect
of
that
eternall
state
that
followed
,
as
well
for
him
,
as
ill
for
Ahab
.
Sith
therefore
it
s
said
so
plainly
the
son
shall
not
die
for
the
iniquity
of
the
father
,
and
yet
temporally
they
may
be
taken
away
with
the
father
,
it
must
needs
be
meant
that
eternally
none
die
,
nor
lye
for
ever
under
wrath
for
no
more
then
meerly
the
fathers
fault
,
whereupon
all
dying
infants
having
no
trangression
of
their
own
,
cannot
be
damned
for
their
own
,
nor
yet
for
their
father
Adams
transgression
,
and
so
are
all
,
as
well
as
those
of
believers
,
in
a
visible
state
of
salvation
,
and
while
they
live
infants
,
unlesse
hereafter
they
reject
it
,
as
Esau
did
the
land
of
Canaan
,
in
visible
right
to
so
dying
to
the
heavenly
Canaan
.
Yea
many
thanks
to
my
Ashford
opposites
for
that
clause
of
their
pamphlet
,
which
is
assistant
to
me
almost
at
all
assaies
,
Christian
charity
it self
,
which
doth
presumere
unumquemque
bonum
,
nisi
constet
de
malo
,
constrains
us
to
hope
all
things
,
believe
all
things
concerning
the
salvation
of
dying
infants
,
and
of
all
infants
as
well
as
some
,
specially
since
these
,
more
then
those
,
i.
e.
the
infants
of
unbelievers
more
then
of
believers
,
have
not
committed
any
actual
sin
,
wherby
to
deserve
to
be
exempted
from
the
general
state
of
little
infants
declared
in
Scripture
viz.
that
of
such
is
the
Kingdome
of
heaven
.
Secondly
as
for
righteousnesse
there
s
enough
in
Christ
to
take
away
,
it
being
imputed
,
what
ever
unrighteousnesse
is
imputed
for
Adams
sin
,
and
why
that
righteousnesse
should
not
be
imputed
,
if
the
Scripture
had
not
said
it
so
plainly
as
it
does
Rom.
5.
2
Cor.
5.19.21
.
1
Cor.
15.22
.
to
all
poor
dying
innocent
infants
as
well
as
some
,
I
cannot
imagine
,
unlesse
you
say
not
God
the
fathers
love
to
all
,
but
man
the
fathers
faith
,
is
that
thing
that
must
save
some
of
those
infants
of
believers
,
that
are
savd
,
by
interesting
that
fruit
of
his
body
in
the
righteousnesse
of
Christ
,
as
well
as
himself
,
for
the
taking
away
the
sin
of
his
soul
,
which
faith
a
father
wanting
,
the
child
shall
perish
for
ever
in
default
out
,
and
yet
be
in
no
fault
in
the
world
about
it
:
Alas
poor
infants
indeed
,
that
descend
from
such
parents
as
believe
not
,
if
it
be
so
,
that
that
the
fathers
faith
onely
does
interest
the
infant
in
Christ
,
their
forefather
,
the
first
Adam
by
his
sin
unawares
to
them
damned
them
say
they
,
and
say
I
,
if
it
did
,
there
s
righteousnesse
enough
in
the
heavenly
father
,
and
the
second
Adam
to
save
them
,
but
because
not
they
themselves
,
for
they
have
no
more
ability
so
to
do
then
a
new
born
infant
hath
to
dresse
its
naked
body
,
but
their
fathers
put
it
not
on
by
faith
for
themselves
,
and
theirs
,
which
if
the
dying
infants
might
live
to
years
,
as
Christ
said
of
Sodom
,
they
happily
would
do
,
therefore
millions
of
these
poor
innocents
must
perish
:
so
then
belike
it
is
thus
,
and
this
is
the
covenant
of
the
Gospel
,
the
fathers
faith
saves
him
,
and
all
his
dying
infants
,
and
the
fathers
sin
of
unbelief
damnes
for
ever
not
himself
onely
,
but
all
his
dying
infants
also
.
All
infants
that
are
damned
then
,
are
damned
through
the
fault
of
two
unhappy
fathers
,
a
remote
father
for
sinning
,
and
and
immediate
father
for
not
believing
,
between
which
two
the
love
of
the
heavenly
father
cannot
come
at
them
:
a
wise
man
may
spend
all
he
hath
with
looking
,
but
never
find
such
as
this
in
all
the
Scripture
:
earthly
inheritances
are
oft
stated
,
and
removed
to
and
from
posterity
for
fathers
faith
,
and
faults
,
as
all
Abrahams
posterity
by
Isaac
and
Iacob
did
enjoy
Canaan
,
and
Esaus
lost
it
,
but
the
eternal
inheritance
is
neither
won
nor
lost
by
the
children
,
through
the
faith
or
unbelief
of
the
parents
:
and
besides
if
Adams
sin
,
though
a
remote
parent
,
doth
so
damnifie
all
infants
,
that
the
righteousnesse
of
Christ
cannot
save
them
,
without
the
fathers
faith
,
me
thinks
he
being
their
great
grand
father
,
Adams
faith
should
recover
him
and
all
his
,
at
least
from
that
guilt
his
sin
brought
upon
them
;
by
interessing
them
in
Christs
righteousnesse
,
as
well
as
his
single
unbelief
at
first
destroyed
them
,
if
any
fathers
faith
shall
entitle
his
infants
to
salvation
;
or
else
God
seems
not
to
be
so
prone
to
mercy
as
severity
,
yea
indeed
he
that
saies
God
is
not
more
prone
to
severity
then
to
mercy
,
and
shewes
it
no
other
way
,
as
to
his
dealing
with
innocent
infants
,
then
by
saying
he
saves
no
more
dying
of
infants
then
those
few
,
i.
e.
some
of
the
dying
infants
of
believers
,
and
from
the
Mothers
womb
damns
eternally
all
the
rest
,
may
say
over
that
his
creed
in
my
hearing
500
times
and
ten
,
before
I
shall
learn
to
believe
it
after
him
once
.
Thirdly
,
as
to
threatnings
of
damnation
I
find
none
at
all
to
infants
in
their
ininfancy
,
from
one
end
of
the
book
of
God
to
the
other
,
but
all
that
ever
is
spoken
as
concerning
eternal
wrath
,
the
second
death
,
everlasting
damnation
,
the
Lake
of
fire
,
is
declared
as
the
portion
of
those
onely
that
do
,
and
do
not
that
,
which
was
never
at
all
,
much
lesse
in
order
to
salvation
,
and
on
pain
of
eternal
fire
enjoined
by
infants
either
to
be
done
,
or
forborn
:
yea
this
is
the
condemnation
,
and
nothing
else
that
I
know
of
,
that
light
more
or
lesse
comes
to
persons
,
and
they
love
darknesse
more
then
light
because
their
deeds
are
evil
,
those
that
Christ
speaks
nothing
at
all
to
,
as
he
does
to
heathens
themselves
Rom.
1.
Rom.
2.
but
not
to
infants
,
that
yet
know
not
the
right
hand
from
the
left
,
much
lesse
either
good
or
evil
,
they
have
not
sin
,
for
sin
is
the
transgression
of
that
law
,
that
is
lent
us
to
live
by
,
whether
a
law
within
onely
,
or
without
also
Rom.
2.
but
when
he
hath
spoken
and
they
obey
not
,
when
they
know
God
,
and
glorify
him
not
as
God
,
then
they
are
without
excuse
,
and
have
no
cloak
at
all
for
their
sin
:
and
the
word
he
hath
spoken
to
every
one
,
being
rejected
that
same
word
shall
judge
him
at
the
last
day
.
I
find
it
said
no
whoremonger
,
fornicato●
&c.
no
actual
impenitent
sinner
shall
●ver
enter
,
or
hath
any
inheritance
at
all
,
but
not
no
unbelievers
dying
infants
in
the
kingdome
of
God
or
of
Christ
;
and
that
the
Lord
shall
come
in
flaming
fire
taking
vengeance
on
all
them
that
know
not
God
,
and
obey
not
the
Gospel
of
Christ
&c.
and
yet
on
no
dying
infants
,
though
they
neither
know
him
,
nor
obey
him
,
for
if
he
should
then
believers
infants
should
therefore
to
the
pot
as
well
as
others
,
as
who
in
infancy
obey
no
more
then
their
fellows
;
that
the
fearful
and
unbelieving
,
and
dogs
,
and
socerers
,
and
murderers
,
and
all
liars
&c.
but
not
hars
dying
infants
,
shall
have
their
portion
in
the
lake
of
fire
burning
with
brimstone
,
which
is
the
second
death
;
and
that
the
unprofitable
servant
,
that
traded
not
with
his
talent
,
and
not
infants
,
that
in
infancy
have
no
talent
to
trade
with
,
shall
be
cast
into
utter
darknesse
;
that
those
on
whom
Christ
called
,
and
they
would
not
hear
,
and
to
whom
he
stretched
out
his
hands
,
and
they
regarded
him
not
,
and
would
none
of
Christs
councel
nor
reproof
,
shall
call
on
him
at
that
day
and
not
be
heard
,
and
not
infants
on
whom
he
never
called
;
that
the
Lord
added
to
the
Church
dayly
such
men
and
women
Act.
2.
not
at
all
such
infants
,
as
should
be
saved
;
that
he
that
believeth
not
the
gospel
shall
be
damned
,
but
not
infants
to
whom
he
never
preached
;
that
it
shall
be
said
to
the
wicked
,
go
ye
cursed
into
into
everlasting
fire
,
for
I
was
hungry
and
you
fed
me
not
&c.
among
which
,
if
there
were
any
that
died
infants
,
they
might
justly
reply
indeed
,
as
no
wicked
men
at
years
can
do
,
Lord
when
saw
we
thee
in
distresse
,
and
neglected
thee
,
and
did
not
come
and
minister
unto
thee
?
In
a
word
the
whole
body
of
the
new
Testament
or
covenant
in
the
promissory
,
praeceptory
,
and
minatory
parts
of
it
(
saving
some
two
or
three
such
gentle
touches
about
infants
,
as
those
above
named
,
whereby
we
may
have
hopes
that
none
of
them
dying
such
,
are
for
ever
lost
)
was
written
and
given
to
,
and
concerning
men
and
women
,
and
not
infants
,
to
declare
unto
them
the
way
of
everlasting
salvation
,
and
in
what
wayes
God
would
and
would
not
accept
of
them
,
and
he
that
with
an
unprejudiced
spirit
observes
all
this
will
trouble
himself
no
more
about
his
infants
to
in
church
and
baptize
them
for
remission
of
sins
,
which
is
the
prime
use
of
baptism
to
sinners
,
and
utterly
lost
when
di●penst
to
infants
that
have
not
sins
,
nor
indeed
to
do
more
then
instruct
them
as
they
grow
up
,
and
pray
for
them
while
they
live
infants
,
and
hope
well
of
them
if
they
dy
in
their
minority
:
but
it
pitties
my
heart
for
them
to
see
what
moyl
and
toil
the
Priests
create
to
themselves
and
the
people
,
and
what
much
ado
they
make
about
their
poor
infants
,
even
much
more
then
about
themselves
.
As
for
Iacobs
being
Lovd
before
he
was
born
(
he
means
in
contradistinction
to
Esau
)
which
is
Mr.
Bs.
tenth
ground
of
hope
that
believers
infants
are
from
the
womb
in
a
hopeful
way
,
I
suppose
he
takes
it
to
be
so
declared
,
but
is
miserably
mistaken
,
if
he
think
the
ninth
of
the
Romans
saies
so
,
for
t
is
true
the
elder
shall
serve
the
younger
,
which
relates
to
the
posterity
of
those
two
,
and
not
their
persons
(
for
Esau
was
mostly
Jacobs
Lord
)
was
said
before
they
were
born
by
God
,
who
foreseeing
it
might
easily
foretell
how
it
should
be
and
did
so
too
,
but
for
the
words
Iacob
have
I
loved
,
Esau
have
I
hated
,
as
they
also
were
spoken
of
the
two
Nations
,
that
came
out
of
their
loines
viz.
the
Edomites
and
Israelites
,
and
that
not
without
respect
to
Edoms
being
the
border
of
wickednesse
,
●o
far
was
it
from
being
spoken
of
them
before
they
were
born
,
that
t
was
hundreds
of
years
after
they
were
dead
and
rotten
,
Mal.
1.
But
if
it
were
just
as
Mr.
B.
understands
it
,
that
before
they
were
born
,
and
without
any
respect
to
their
personal
rebellion
,
and
obedience
in
time
it
had
been
said
Iacob
have
I
loved
,
Esau
have
I
hated
,
would
it
prove
that
article
in
Mr.
Bs.
creed
that
God
hath
promised
to
be
merciful
to
Godly
mens
seed
in
general
,
in
contradistinction
to
the
seed
of
the
wicked
?
in
no
wise
,
I
suppose
,
since
as
godly
as
Isaac
was
,
even
one
of
his
Sons
was
hated
from
the
womb
;
if
Mr.
B.
conceit
were
true
,
aswel
as
the
other
of
them
from
the
womb
beloved
:
but
surely
had
not
Esau
sinned
and
set
so
light
by
the
heavenly
blessing
,
he
had
not
lost
it
,
much
less
if
he
had
dyed
from
the
womb
.
Fourthly
as
for
the
universallity
of
redemption
which
is
by
Jesus
Christs
dying
,
as
Mr.
Ba.
saies
t●uely
,
for
all
,
for
every
man
,
for
the
sins
of
the
whole
world
,
which
he
had
meant
to
have
drawn
an
Argument
from
,
but
did
not
,
he
might
easily
have
drawn
one
that
would
have
served
my
turn
in
this
place
,
viz.
to
have
proved
that
very
age
,
even
the
whole
species
of
infants
to
be
savd
by
Christ
from
wrath
and
ruine
,
except
they
live
to
reject
his
grace
afresh
,
as
in
infancy
they
do
not
,
but
it
utterly
overthrowes
his
hopes
by
the
halves
of
infants
,
for
it
is
both
a
good
ground
,
and
as
good
a
ground
,
whereon
to
hope
the
redemption
from
wrath
to
come
of
every
dying
infant
,
as
of
any
one
,
And
lastly
to
conclude
my
answer
to
this
22
Argument
of
Mr.
B.
which
I
have
insisted
the
longer
on
,
in
much
hope
of
helping
him
to
a
better
hope
of
all
dying
infants
,
that
neither
are
,
nor
are
to
be
added
to
the
visible
church
,
whereas
I
was
once
set
upon
by
a
Gentleman
with
this
objection
,
who
if
ever
this
book
came
to
his
hands
,
and
this
passage
to
his
eye
,
will
remember
it
,
though
I
forbear
to
name
him
.
Viz.
Obj.
If
we
may
be
assured
of
the
salvation
of
all
our
dying
infants
,
we
may
then
in
love
to
them
knock
them
on
the
head
in
their
infancy
,
and
so
be
sure
to
prevent
their
perishing
by
condemnation
.
I
intreat
that
Gentleman
to
beware
of
so
much
as
saying
,
that
we
may
do
such
gross
evil
that
so
great
good
may
come
thereof
,
least
his
damnation
for
it
be
just
,
and
then
what
little
benefit
will
accrue
to
him
all
men
may
judge
,
that
to
save
his
infant
damnes
himself
.
There
s
but
four
Arguments
of
M.Bs.
behind
brought
in
proof
of
the
right
of
membership
to
infants
whereof
two
,
viz.
his
24th
and
26th
are
the
one
from
1
Cor.
7.14
.
the
other
from
Mark
.
10.13.14.15
.
Two
Scriptures
that
I
have
talkt
on
so
much
in
the
book
above
,
and
given
the
genuine
sense
of
,
that
I
shall
but
tautologize
to
speak
particularly
to
them
again
,
seeing
I
see
nothing
new
taken
notice
of
in
them
by
Mr
B.
but
what
is
abundantly
answered
in
effect
above
,
where
I
have
shewed
the
abrogation
in
Christ
of
that
birth
holinesse
he
means
,
and
the
uncleannesse
consequently
opposite
thereunto
,
so
that
there
s
no
man
however
born
,
though
a
barbarian
,
can
be
called
,
in
opposition
to
others
,
as
by
birth
holy
,
by
nature
a
sinner
in
that
ceremonial
sense
,
from
Act
10.
Gal.
2.
yea
M.B.
confesses
p.
81.
the
Common
sense
of
holinesse
was
one
and
the
same
in
all
,
i.
e.
Priests
and
Levites
under
the
Law
&c.
Temple
,
Altar
,
Sacrifices
,
children
of
believers
,
and
believing
yoak
fellowes
viz.
a
separation
to
God
,
so
then
if
that
holinesse
of
Priests
,
Temple
,
&c.
was
ceremonial
,
so
this
is
,
and
if
that
holinesse
is
abolished
in
all
other
things
,
why
abiding
onely
the
seed
?
I
have
also
proved
that
the
other
place
,
where
it
is
not
evident
that
the
infants
brought
to
Christ
were
ever
baptized
by
his
disciples
,
or
any
other
,
doth
more
deeply
disprove
infan●s-baptism
and
membership
,
then
all
the
places
ever
brought
by
Mr.
B.
are
capable
to
prove
or
make
good
either
.
Yea
as
good
a
man
might
have
said
,
as
send
me
to
those
two
places
for
infant-baptism
,
you
may
find
it
if
you
look
in
the
bible
.
I
le
say
no
more
therefore
to
them
.
His
other
two
viz.
the
23th
and
25
hare
both
as
he
confesses
but
probable
,
and
and
by
and
by
will
appear
not
to
be
so
much
;
His
first
is
this
.
If
an
Infant
were
head
of
the
Church
then
infants
may
be
members
.
But
Christ
an
infant
was
head
of
the
Church
,
Ergo.
That
cannot
be
half
so
much
,
as
a
probable
Argument
,
whose
premises
are
neither
of
them
true
,
yet
such
is
the
syllogism
here
brought
by
Mr.
B.
both
the
propositions
of
which
I
deny
,
his
consequence
is
true
indeed
,
that
infants
may
be
members
,
if
an
infant
were
the
head
,
i.
e
▪
are
capable
out
,
supposing
Gods
will
that
it
should
be
so
now
in
the
Gospel
,
which
a
man
may
suppose
if
he
will
,
but
shall
never
find
to
be
so
in
his
word
;
nor
does
his
curious
crotchet
out
of
Irenaeus
,
that
Christ
went
through
every
age
to
sanctify
it
unto
us
,
prove
the
other
to
be
a
truth
,
for
there
s
no
truth
at
all
in
it self
,
yea
t
is
falsum
per
falsius
,
for
Christ
did
not
passe
through
every
age
of
man
,
that
he
might
sanctify
that
age
,
for
he
lived
not
to
any
old
age
here
,
though
now
he
that
was
dead
is
alive
again
for
evermore
,
for
his
life
was
soon
cut
off
from
the
earth
.
And
as
concerning
his
headship
in
his
infancy
,
I
admire
a
man
of
wisedome
should
assert
it
,
for
to
say
nothing
how
little
this
agrees
with
that
above
page
62.
where
he
saies
t
is
disputable
whether
ever
Christ
was
a
Churchmember
properly
or
no
,
(
as
if
the
head
,
because
the
principal
that
rules
the
rest
,
were
no
member
at
all
of
the
body
)
t
is
evident
to
me
that
as
man
he
had
not
any
of
his
Prerogatives
settled
actually
upon
him
,
till
after
he
had
purchased
them
by
his
death
;
he
was
perfect
first
through
sufferings
Heb.
5.9
.
and
after
his
death
and
resurrection
he
was
made
Lord
and
Christ
Acts.
2.
And
exalted
highly
above
all
Phil.
2.
and
set
far
above
all
principality
,
and
given
to
be
head
over
all
things
to
his
Church
which
is
his
body
Ephe.
1.
ult.
Moreover
to
me
there
is
as
much
force
in
it
,
if
Christ
had
been
head
of
the
Church
in
his
infancy
,
and
much
more
then
in
Mr.
Bs.
to
argue
thus
,
if
Christ
the
head
of
the
Church
,
that
was
circumcised
in
his
infancy
,
yet
was
not
baptized
till
he
came
to
years
,
then
,
though
under
the
Law
the
circumcised
were
circumcised
in
their
infancy
,
yet
under
the
Gospel
none
are
to
be
baptized
till
they
come
to
years
.
His
25th
runs
thus
.
If
the
Scripture
frequently
,
and
plainly
tell
us
of
the
ceasing
of
circumcision
,
but
never
at
all
of
the
Churchmembership
of
infants
,
then
though
circumcision
be
ceased
,
yet
we
are
not
to
judge
their
membership
to
be
ceased
.
but
&c.
Therefore
.
This
is
so
far
from
a
demonstration
,
that
it
s
not
a
Topical
but
Sophistical
Syllogism
,
in
which
there
is
fallacia
homonomiae
,
or
ambiguity
in
the
middle
term
viz.
the
Scripture
tells
us
,
which
may
be
taken
for
an
expresse
,
or
for
an
implicit
telling
,
or
having
a
word
for
a
thing
,
yet
one
of
his
propositions
will
be
false
let
him
understand
it
how
he
will
,
for
if
by
the
Scripture
telling
us
,
and
having
a
word
for
it
,
he
means
an
expresse
telling
of
the
cessation
of
membership
in
totidem
verbis
,
a
Syllabical
word
given
out
of
that
particular
by
name
,
then
his
consequence
is
false
,
for
it
follows
not
because
there
is
not
an
expresse
particular
prohibition
in
the
New
Testament
for
the
cessation
of
things
,
that
were
under
the
old
,
therefore
they
are
not
ceased
,
for
so
we
shall
make
most
of
the
types
and
ceremonies
,
among
which
infant
membership
was
one
,
as
I
have
shewed
,
to
remain
in
force
still
as
well
as
that
,
as
the
dedication
of
the
first
born
,
and
many
others
,
the
cessation
of
which
is
not
so
syllabically
spoken
of
.
But
if
he
mean
an
implicit
prohibition
,
or
word
for
the
cessation
of
Churchmembersh●p
of
infants
,
which
is
enough
,
then
there
is
prohibition
enough
,
yea
the
very
command
for
the
cessation
of
circumcision
of
infants
any
more
Act.
21.21
.
vertually
is
a
command
to
cease
inchurching
of
infants
,
for
the
very
end
and
intent
of
circumcision
was
the
inchurching
of
infants
thereby
,
which
thing
was
formally
done
then
by
circumcision
,
besides
circumcision
ceasing
,
the
whole
law
ceased
with
it
,
the
whole
of
which
he
was
a
debtor
to
keep
that
was
circumcised
,
also
Heb.
2.12
.
t
is
sayd
summarily
thus
viz.
that
the
priesthood
i.
e.
of
that
testament
being
changed
,
there
must
be
of
necessity
a
change
also
of
the
law
.
And
so
I
have
done
with
all
his
arguments
for
the
church-membership
of
infants
,
which
is
the
second
medium
,
and
next
to
that
of
discipleship
,
by
which
he
would
prove
but
cannot
,
infant
baptism
.
His
third
medium
which
he
onely
names
,
and
handles
not
,
therefore
I
shall
do
the
like
in
speaking
to
it
,
is
drawn
from
the
duty
of
parents
to
engage
their
infants
solemnly
to
God
in
Covenant
,
and
runs
thus
viz.
if
it
be
the
duty
of
christian
parents
solemnly
to
devote
their
children
to
God
in
covenant
,
then
they
ought
to
do
it
in
baptism
,
but
&c.
therefore
.
He
proves
his
Minor
from
the
practise
of
the
old
Testament
,
from
the
duty
of
parents
then
,
from
which
time
,
as
to
that
particular
of
dedicating
,
and
solemn
engaging
of
their
children
,
it
will
not
follow
to
our
doing
the
like
in
all
respects
now
as
they
did
,
for
then
we
must
thus
dedicate
our
first
born
,
and
that
doth
of
man
and
beast
.
His
consequence
is
also
false
of
his
Major
proposition
,
for
I
may
devote
my
children
in
a
gospel
sense
to
God
according
to
my
duty
,
I
mean
ingage
my self
to
the
Lord
to
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
,
and
also
devote
them
to
him
in
prayer
,
i.
e.
give
them
up
to
him
as
his
right
,
and
to
him
to
teach
by
his
word
,
and
his
spirit
,
when
they
come
to
years
,
and
sundry
other
wayes
,
and
yet
no
necessity
of
doing
any
of
this
in
baptism
.
But
I
shall
make
this
as
short
as
he
does
himself
,
and
gather
up
the
sum
of
what
he
hath
said
viz.
infants
are
disciples
,
visible
Church-members
,
and
to
be
solemnly
engaged
to
God
in
Covenant
as
a
holy
seed
&c.
therefore
are
to
be
baptized
,
denying
now
the
consequence
,
as
to
him
,
as
I
did
the
antecedent
before
,
which
I
have
been
all
this
while
in
disproving
.
For
,
Ad
hominem
,
so
long
as
he
argues
for
baptism
to
be
after
the
manner
of
circumcision
,
the
consequence
will
not
follow
,
if
this
were
as
true
as
t
is
false
,
that
infants
are
now
disciples
,
Church-members
,
and
a
holy
seed
,
and
in
covenant
,
that
therefore
they
must
be
baptized
;
for
women
under
the
Covenant
whereof
circumcision
was
a
sign
,
were
both
disciples
,
and
visible
Church-members
,
and
a
holy
people
in
the
sense
of
the
Covenant
,
and
dedicated
to
God
in
Covenant
as
well
as
males
,
and
yet
not
then
circumcised
,
and
why
?
viz.
for
want
of
a
commission
to
do
it
,
and
the
like
I
say
now
of
infants
if
they
were
,
as
t
will
never
be
proved
while
the
world
stands
,
that
they
are
disciples
,
in
right
to
visible
membership
,
and
holy
in
his
sense
,
and
to
be
ingaged
&c.
yet
of
necessity
it
followes
not
they
must
be
baptized
,
unlesse
there
be
some
command
or
commission
for
it
,
which
no
man
ever
shall
find
in
the
word
of
Christ
;
all
the
rest
of
his
arguments
wherein
he
undertakes
to
disprove
the
practise
of
baptizing
naked
,
and
baptizing
children
of
Christians
of
age
,
as
I
have
shewed
above
,
are
ignoratio
elenchi
a
dispute
besides
our
practise
,
for
we
do
not
so
,
therefore
though
I
see
some
grosse
absurdity
in
them
all
,
yet
I
le
meddle
no
more
with
them
here
.
Thus
I
have
done
with
both
that
subject
of
rantizing
,
which
partly
at
the
motion
of
you
Ashford
disputants
I
was
ingaged
in
at
the
end
of
your
Review
,
and
partly
by
that
meer
demi-reformation
that
is
made
in
this
point
of
baptism
by
a
party
of
men
in
Lincolnshire
,
and
elsewhere
,
(
of
whom
I
suppose
there
are
several
congregations
)
who
having
long
since
discovered
the
true
way
of
baptism
,
as
to
the
subject
,
viz.
that
professing
believers
onely
,
and
not
any
infants
are
to
be
baptized
,
but
remaining
ignorant
of
the
true
way
and
form
of
administration
of
that
ordinance
are
fallen
into
a
frivolous
way
of
sprinkling
believers
,
which
to
do
is
as
much
no
baptism
at
all
,
as
to
dip
infants
in
no
baptism
of
Christs
ordaining
:
which
people
,
for
whose
sakes
as
well
as
others
I
write
this
,
will
be
perswaded
I
hope
in
time
to
be
,
as
to
the
outward
form
,
not
almost
onely
,
but
altogether
Christians
,
and
rest
no
longer
in
that
meer
midway
mongril
reformation
.
I
have
done
also
with
this
book
of
Mr.
Baxs
for
infant
baptism
,
the
weak
arguments
of
which
for
it
were
enough
,
if
I
had
no
more
▪
to
convince
me
of
the
error
of
it
,
&
to
make
me
doubt
of
it
▪
&
renounce
it
,
even
as
Mr.
Ba.
himself
saies
he
had
like
to
have
done
once
,
when
he
saw
the
weak
arguments
of
others
for
it
,
which
had
he
done
,
he
had
done
no
more
then
what
is
his
duty
to
do
now
,
and
in
order
to
Gods
glory
though
it
were
as
much
to
his
own
shame
,
as
it
will
be
rather
for
his
honour
,
to
deny
himself
,
and
imbrace
the
truth
as
t
is
in
Jesus
,
I
hope
he
may
do
yet
in
due
time
,
if
he
do
not
shut
his
eyes
against
the
Gospel
,
because
I
find
him
saying
and
uns●ying
again
what
he
said
before
he
had
well
studied
it
p.
113.
and
he
is
out
in
print
for
infant
baptsm
,
and
against
the
true
baptism
,
for
all
his
professions
of
●o
serious
search
after
it
,
before
he
had
well
studied
it
to
the
bottom
:
if
he
do
not
recant
his
error
,
I
am
confident
some
of
the
people
will
,
that
have
been
deluded
by
him
,
and
out
of
love
to
the
Lord
Jesus
,
that
loved
them
as
a
Priest
,
and
washed
them
from
sin
,
in
his
own
blood
,
and
as
a
Prophet
,
and
a
King
requires
them
so
to
do
,
arise
and
be
baptized
,
as
they
ought
,
washing
away
their
sins
calling
on
the
name
of
the
Lord
.
Thus
my
friends
and
you
my
Ashford
Antagonists
,
you
have
my
mind
amongst
you
in
this
matter
,
If
any
one
of
you
answer
,
and
I
have
satisfaction
from
him
to
the
contrary
,
he
shall
hear
of
my
recantation
,
if
I
have
not
,
he
shall
see
it
by
my
silence
,
for
I
le
never
lose
so
much
time
,
as
I
have
done
by
the
bare
writing
of
this
,
from
preaching
to
poor
ignorant
creatures
the
free
love
and
rich
grace
of
God
in
Christ
to
all
that
obey
him
in
truth
,
and
as
I
see
I
must
,
if
I
meddle
more
at
the
presse
with
this
subject
.
ANTI-RANTERISM
CHRISTNDOM
NEW
CHRISTN'D
,
OR
Christs
ordinances
continuing
till
Christs
second
coming
In
a
small
system
,
wherein
are
some
few
reasons
rendred
for
the
now
raising
of
water
baptism
into
its
right
way
of
administration
,
as
to
the
form
and
subject
,
and
for
the
remaining
of
both
it
,
and
other
ordinances
in
their
primitive
right
,
till
the
return
of
Christ
Iesus
.
FOr
as
much
as
I
have
been
several
times
sollicited
by
several
persons
both
by
word
of
mouth
and
otherwise
[
a
](A39566-e185310-b)
a
witnes
these
words
received
in
a
late
letter
from
two
Gentlemen
of
Chichester
viz.
SIR
,
The
occasion
of
these
lines
is
the
result
of
a
late
conference
viz.
to
desire
your
grounds
&
arguments
(
in
wriing
)
for
the
continuance
of
water-baptism
,
&
what
you
conceive
required
to
evidence
a
right
administrator
and
subject
thereof
.
Sir
our
end
herein
(
if
we
know
our
own
hearts
)
is
to
be
assured
of
the
mind
of
the
Lord
Christ
touching
that
ordinance
,
and
our
duty
therein
,
that
we
may
walk
conformably
to
his
will
&c.
,
to
give
out
unto
them
the
grounds
,
ends
and
arguments
in
writing
of
my
continuance
in
the
practise
of
water
baptism
,
and
other
ordinances
of
Christ
,
as
laying
on
of
hands
,
prayer
,
breaking
of
bread
,
church
fellowship
&c.
according
as
the
Churches
of
Christ
in
the
primitive
ages
of
the
Gospel
did
,
and
for
that
I
find
it
an
easelesse
and
well
nigh
an
endlesse
businesse
to
write
the
same
things
in
private
letters
,
about
one
particular
subject
,
to
every
of
those
particular
persons
,
that
may
successively
desire
it
,
I
have
therefore
thought
good
(
being
called
to
the
presse
by
sundry
challenges
of
the
Priesthood
,
and
more
specially
by
not
only
the
publication
of
that
abusive
pamphlet
concerning
the
Ashford-disputation
for
infant-baptism
,
but
also
their
professed
expectation
,
that
I
should
give
some
answer
,
or
give
the
cause
)
to
inser●
here
this
ensuing
account
of
my
own
reasons
,
for
the
right
of
our
remaining
in
the
use
of
ordinances
till
the
return
of
Christ
,
and
animadversions
of
what
little
reason
the
Ranter
hath
to
run
from
them
,
and
redeem
himself
from
that
bondage
,
which
he
deems
to
be
in
the
observation
of
them
,
before
the
time
appointed
,
much
more
to
run
beyond
the
bounds
of
modesty
and
all
good
manners
also
,
as
not
all
,
but
many
,
if
not
most
of
those
do
first
,
or
last
,
who
despise
any
of
the
ord●nances
of
the
Lord
Jesus
:
and
herein
as
I
shall
be
plain
,
using
no
other
form
,
method
and
order
then
what
the
Lord
gives
into
me
as
I
write
,
so
I
must
be
brief
,
the
foregoing
part
of
this
volume
having
risen
already
unawares
to
a
far
greater
magnitude
then
was
meant
to
the
whole
,
when
I
first
cast
the
bulk
of
it
in
my
mind
,
and
there
remaining
also
something
yet
to
speak
,
and
I
know
not
well
how
much
,
to
the
Priests
concerning
themselves
,
in
way
of
return
to
the
last
piece
of
that
pedobaptistical
pamphlet
which
was
pu●
forth
by
who
knowes
?
or
rather
by
who
knows
not
whom
?
in
order
to
the
plainer
disquisition
of
the
truth
in
this
question
viz.
whether
the
ordinances
of
Christ
,
that
were
in
use
of
old
,
are
of
right
to
be
practised
still
?
as
there
are
four
services
,
then
in
use
,
the
necessary
use
of
which
is
now
denied
viz.
baptism
in
water
,
laying
on
of
hands
,
breaking
of
bread
,
and
church-fellowship
,
so
I
shall
addresse
my self
to
prove
the
practise
of
these
four
severally
to
stand
,
even
de
jure
till
the
second
coming
of
Christ
,
which
is
yet
to
come
.
And
because
baptism
in
water
,
though
most
strenuously
denyed
by
many
to
be
so
much
as
lawfull
to
be
either
dispensed
,
or
submitted
to
,
and
by
many
even
of
those
that
have
submitted
to
it
to
be
necessary
,
or
any
other
then
a
matter
of
indifferency
,
is
yet
the
first
in
order
to
be
practised
,
and
that
without
,
or
before
which
we
are
not
once
to
meddle
with
the
other
,
I
therfore
propound
it
as
the
first
in
order
to
be
proved
,
and
in
order
to
the
proof
of
at
least
the
lawfulnesse
thereof
against
such
as
say
its
sinful
(
for
this
will
be
included
in
the
other
)
I
shall
by
the
help
of
God
prove
a
necessity
of
it
,
against
such
as
judge
it
needlesse
or
superfluous
,
and
by
several
Scriptures
shew
it
to
be
such
a
service
,
the
present
performance
of
which
is
so
far
from
being
sinful
,
that
it
is
no
lesse
then
sin
and
rebellion
against
Christ
himself
to
leave
it
unperformed
.
The
Scripture
which
I
shall
most
directly
make
use
of
to
this
purpose
,
and
lay
as
the
very
basis
,
and
foundation
of
this
businesse
,
and
make
as
a
certain
cardinal
Topick
●lace
from
whence
to
argue
,
and
whether
to
reduce
all
the
rest
,
which
I
shall
more
co●laterally
handle
,
is
Mat.
28.18.16.20
.
All
power
is
given
&c.
in
which
place
these
things
chiefly
are
observable
as
subservient
to
the
proof
of
the
point
in
hand
.
First
,
we
find
Christ
pleading
that
absolute
power
,
which
was
given
him
by
the
father
to
be
the
Soveraign
Lord
,
and
Supream
Lawgiver
to
the
whole
world
thorowout
all
nations
and
generations
of
it
from
thenceforth
even
to
the
end
;
in
these
words
viz.
All
power
is
given
unto
me
both
in
heaven
and
in
earth
i.
e.
I
am
he
to
whom
this
prerogative
is
granted
to
give
out
to
all
men
what
laws
and
rules
they
shall
be
guided
,
and
governd
by
,
what
wayes
they
must
walk
in
in
order
to
that
eternal
salvation
,
which
as
a
Priest
I
have
purchased
them
to
by
my
own
blood
,
if
ever
they
mean
to
attain
it
,
I
am
that
Prophet
,
[
a
](A39566-e185550-b)
a
Acts.
3.22
.
which
the
Lord
hath
raised
up
unto
all
people
now
,
instead
of
Moses
,
who
was
the
faithful
giver
out
of
Gods
will
,
mind
,
or
Testament
to
Israel
of
old
,
whose
voice
all
must
now
hearken
to
in
all
things
,
what
ever
I
say
unto
them
,
and
whoever
harkneth
not
to
me
,
shall
be
cut
off
from
among
the
people
:
[
b
](A39566-e185580-b)
b
Is.
55.4
.
behold
God
hath
given
me
for
a
witnesse
to
the
people
,
a
leader
and
commander
unto
the
people
.
Secondly
,
After
he
had
thus
shewed
his
authority
,
and
commission
from
God
to
be
the
only
Lawgiver
,
whereby
to
summnon
the
sons
of
men
to
so
much
the
stricter
attention
to
him
,
he
next
begins
to
act
according
thereunto
,
to
act
like
him self
,
to
make
out
his
mind
to
his
disciples
concerning
them
and
all
men
most
expressely
,
and
plainly
about
this
matter
of
water
baptism
,
and
to
give
order
to
them
both
when
,
and
to
whom
,
both
in
what
time
and
to
what
subjects
they
should
dispense
it
,
and
likewise
both
how
,
and
for
how
long
he
would
have
the
nations
(
as
by
command
from
himself
,
commissionating
his
disciples
so
to
teach
them
)
to
practise
the
same
dispensation
of
water
baptism
;
in
the
two
following
verses
.
Going
out
therefore
teach
all
nations
,
baptizing
them
in
the
name
of
the
Father
,
Son
and
holy
spirit
,
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
and
●o
I
am
with
you
alwaies
even
to
the
end
of
the
world
.
Where
note
first
in
general
three
things
.
First
,
That
he
gives
order
to
his
disciples
to
teach
the
nations
,
and
baptize
them
in
water
in
his
name
ver.
19.
going
out
teach
all
nations
baptizing
them
in
the
name
of
the
Father
,
son
and
holy
spirit
.
Secondly
,
that
whatever
order
is
given
out
by
Christ
to
his
disciples
,
concerning
this
businesse
of
water
baptism
,
as
to
the
order
of
its
administration
,
and
the
term
of
its
continuance
,
the
very
same
and
no
other
doth
Christen
join
his
disciples
to
give
out
to
the
disciples
,
●hat
should
be
successively
in
all
nations
,
to
be
observed
as
his
will
concerning
them
v.
20.
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
.
Thirdly
,
that
what
ever
he
gives
out
as
his
will
concerning
both
them
and
the
disciples
in
the
nations
that
they
should
make
,
he
gives
out
as
his
standing
will
and
Testament
to
them
,
and
their
standing
duty
to
him
in
all
ages
of
the
world
as
well
as
that
,
even
to
the
very
end
thereof
,
in
these
words
v.
20.
and
lo
I
am
with
you
alwaies
i.
e.
in
the
observation
of
these
things
I
command
you
,
to
the
end
of
the
world
.
Secondly
more
particularly
yet
,
let
it
be
observed
what
Arguments
in
particular
do
most
naturaly
arise
hence
in
proof
of
the
continuance
of
water
baptism
by
comcommand
from
Christ
to
this
very
day
,
and
that
from
several
clauses
and
passages
of
this
Scripture
severally
considered
.
First
from
these
words
Go
ye
out
therefore
and
teach
all
nations
baptizing
them
in
the
name
&c.
it
is
very
evident
to
the
utter
confutation
not
onely
of
those
who
are
for
infant
baptism
,
as
is
shewed
above
,
but
also
of
those
that
are
now
for
no
water
baptism
at
all
,
that
our
lord
Christ
expressely
enjoines
these
two
things
,
viz
1.
That
all
those
whom
his
disciples
presume
to
baptize
in
his
name
shall
be
first
taught
by
them
or
made
disciples
,
i.
e.
preached
to
or
instructed
in
the
Gospel
till
they
learn
and
believe
it
.
[
*
](A39566-e185820-b)
*
for
●o
Mark
records
the
commission
where●
.
Mat●thewes
meaning
is
much
explaind
Mar.
16.15.16
.
Go
ye
out
into
all
the
world
,
and
preach
the
gospel
to
every
creature
,
he
that
believeth
and
is
baptizd
shall
be
saved
&c.
2.
That
all
those
whom
his
disciples
do
teach
till
they
have
learnt
the
Gospell
,
or
by
preaching
to
them
have
converted
to
faith
in
his
name
shall
in
his
name
like
wise
be
baptized
,
so
inseperable
hath
Christ
made
these
two
viz.
discipling
and
baptizing
,
believing
and
baptizing
in
his
will
and
Testament
to
us
,
that
as
he
would
have
no
creature
in
the
nations
be
baptized
without
precedent
teaching
and
believing
,
so
he
would
have
no
creature
that
is
instructed
till
he
believes
to
go
unbaptized
;
whereupon
in
one
and
the
same
word
of
command
he
requires
both
,
neither
can
any
one
abstract
either
from
the
other
(
without
such
violation
to
the
will
and
Testament
of
Christ
,
confirmd
by
his
blood
,
which
wo
be
to
that
man
,
or
angel
that
disanulleth
in
the
least
particular
)
so
as
to
take
upon
him
to
give
a
toleration
to
persons
either
to
be
baptized
before
believing
,
or
to
content
themselves
with
belief
only
without
baptism
.
But
first
as
expresse
as
t
is
the
mind
of
Christ
that
one
of
these
should
be
done
so
expresse
it
is
that
the
other
should
be
done
,
and
each
in
its
proper
order
.
Secondly
,
as
clear
as
it
is
that
these
are
commanded
to
be
done
by
the
very
persons
he
then
spake
to
viz
that
they
should
teach
and
baptize
,
so
clear
it
is
that
the
very
same
is
commanded
to
be
done
in
all
nations
,
and
among
all
people
by
such
persons
as
should
be
discipled
by
them
in
these
words
v.
●0
.
Teaching
them
to
observe
all
things
,
whatsoever
I
have
commanded
you
.
Thirdly
,
and
as
long
as
t
was
his
mind
the
one
should
be
used
viz.
teaching
and
believing
,
so
long
t
was
his
mind
that
the
other
should
continue
,
viz.
baptizing
and
being
baptized
,
and
that
was
that
they
should
all
abide
in
force
to
the
very
end
of
the
world
.
Whence
more
formally
we
may
argue
thus
,
viz.
What
Christ
hath
conjoined
man
must
not
seperate
.
But
Christ
hath
conjoined
our
discipling
of
persons
,
and
baptizing
them
,
as
a
standing
course
to
the
end
of
the
world
,
as
Matth.
28.18
,
19
,
20.
plainly
shews
,
Ergo
man
must
not
seperate
these
two
.
In
this
very
manner
and
form
of
words
,
word
for
word
(
little
heeding
how
while
he
declines
the
gulf
of
no-baptism
,
he
runs
against
the
rock
,
and
makes
shipwrack
of
his
infant
baptism
by
the
shift
,
and
at
once
breaks
the
neck
of
all
his
Arguments
for
it
)
doth
Mr.
Baxter
argue
against
these
new
No-baptists
in
p.
341.
of
his
Plain
Scripture-lesse
proofs
for
infants
Church-membership
and
baptism
:
whereby
verily
as
he
wounds
both
himself
to
death
,
and
all
those
that
together
with
him
do
plead
for
the
baptizing
of
such
subjects
,
as
they
never
teach
viz.
infants
whom
themselves
must
needs
acknowledge
to
be
uncapable
of
conversion
by
their
instruction
,
so
all
those
likewise
that
plead
for
the
teaching
of
all
nations
still
,
and
preaching
of
the
Gosel
to
every
creature
,
and
yet
plead
against
any
more
baptizing
of
them
in
water
,
who
are
converted
to
the
faith
by
preaching
;
who
tear
the
Testament
of
the
Lord
Christ
to
pieces
,
and
take
what
of
it
will
serve
their
own
easie
turnes
,
and
reject
what
of
it
is
more
tedious
to
the
flesh
,
as
the
way
of
outward
ordinances
is
,
specially
that
ordinance
of
water
baptism
,
as
a
businesse
long
since
abolished
and
out
of
date
,
as
being
ended
almost
as
soon
as
instituted
,
as
bondage
,
as
meer
bodily
exercise
,
that
profiteth
little
or
nothing
,
as
but
indifferent
at
most
,
and
so
may
be
done
,
and
yet
as
well
be
let
alone
,
as
a
low
weak
thing
,
as
a
foolish
matter
to
make
such
ado
about
,
as
needlesse
for
every
one
to
submit
to
or
make
use
of
,
as
that
which
some
can
live
as
well
without
as
with
&c.
as
if
Christ
Jesus
was
a
fool
(
for
so
all
those
do
say
in
figures
,
though
not
in
words
at
length
)
to
invent
such
foolish
instruments
,
to
appoint
such
simple
tooles
to
be
used
in
his
house
,
such
earthen
vessels
,
such
vessels
as
are
not
honourable
enough
,
nor
fit
in
their
conceit
for
the
masters
use
,
or
for
any
thing
but
to
be
thrown
aside
,
as
out
of
date
,
and
not
worthy
to
be
now
meddled
with
any
more
:
to
which
high
Notionists
,
who
camaelion
like
live
up
aloft
,
and
yet
feed
on
nothing
but
the
meer
air
of
their
own
high
flown
fancies
,
I
must
needs
say
thus
much
here
,
before
I
come
to
the
other
argument
viz.
that
as
wise
and
strong
as
they
reckon
upon
themselves
to
be
,
so
that
they
can
live
to
God
and
thrive
toward
salvation
as
well
without
baptism
,
or
any
other
ordinance
as
those
that
use
it
,
and
as
poor
pieces
of
business
as
they
deem
these
to
be
,
and
unworthy
of
their
condescension
to
them
,
as
smal
,
despised
,
homely
and
earthen
as
they
are
in
their
eyes
,
[
d
](A39566-e186100-b)
d
For
these
I
speake
to
now
and
not
to
such
as
are
shy
of
the
use
of
Christs
ordinances
on
an
other
account
viz.
a
wretched
conceit
of
such
worth
and
weightinesse
in
them
,
that
no
men
in
the
world
are
now
found
fit
to
meddle
with
them
,
or
are
admitted
by
Christ
to
be
administrators
of
them
,
for
both
these
wayes
doth
the
devil
deceive
men
by
to
erre
from
the
plain
way
of
Christs
truth
.
yet
they
are
of
such
precious
and
heavenly
consequence
as
may
well
challenge
a
right
of
continuance
to
the
end
,
yea
they
are
no
lesse
then
the
power
of
God
[
e
](A39566-e186120-b)
e
1
Cor.
1.18
.
Rom.
1.16
.
to
salvation
to
every
one
that
believeth
,
the
wisdom
of
God
in
a
mystery
;
[
f
](A39566-e186130-b)
f
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Cor.
1..1.25
Argu.
2.
yea
this
foolish
thing
of
God
is
wiser
then
man
,
and
this
weak
thing
of
God
is
stronger
then
man
i.
e.
then
all
the
gawdy
formes
,
and
new
wayes
of
mans
tradition
,
whereby
the
Rantizer
,
or
those
non-entities
,
and
new-nowayes
of
mans
invention
,
whereby
the
Ranter
hath
made
void
the
commands
of
King
Jesus
,
and
howbeit
they
count
it
their
spirituallity
,
yet
I
cannot
but
count
it
their
naturallity
,
their
carnality
to
call
any
of
the
ordinances
of
Christ
,
even
that
which
may
seem
to
them
the
most
emp●y
(
for
here
s
the
mystery
of
Christ
giving
out
heavenly
treasure
in
earthen
vessels
)
I
say
to
call
those
lowness
,
weaknesse
,
unprofitablenesse
,
foolishnesse
.
As
many
as
Christ
commanded
to
be
taught
,
preacht
to
,
and
made
disciples
,
are
commanded
when
discipled
to
be
baptized
in
water
in
the
name
of
the
father
,
Son
and
holy
spirit
,
But
Christ
commanded
all
nations
,
even
every
creature
therein
,
that
is
capable
thereof
,
to
be
taught
,
preacht
to
,
and
discipled
.
Ergo
,
all
nations
,
even
every
creature
,
none
excepted
,
so
soon
as
discipled
,
are
commanded
to
be
baptized
,
&c.
The
first
proposition
is
most
undeniably
evident
,
for
teaching
and
baptizing
are
both
concluded
here
under
●he
and
the
very
same
numerical
command
,
and
both
instituted
here
de
novo
as
parts
of
the
will
and
Testament
of
Christ
in
one
and
the
same
word
of
institution
,
and
both
enjoined
to
be
used
to
one
and
the
same
subject
viz.
all
nations
,
every
creature
,
therefore
if
every
creature
as
far
as
capable
to
be
preacht
to
by
us
,
and
we
are
capable
to
preach
to
him
,
is
to
be
taught
,
as
is
expressely
asserted
not
onely
in
the
Minor
but
in
the
texts
themselves
,
then
it
must
needs
follow
that
every
creature
,
after
he
is
preacht
to
and
converted
to
the
faith
by
our
instruction
,
is
to
be
baptized
,
and
that
no
creature
is
exempted
or
excused
from
being
baptized
,
any
more
then
he
is
from
being
taught
and
discipled
,
no
not
one
,
and
consequently
that
baptism
is
not
a
meere
matter
of
liberty
,
and
indiffe●ency
that
may
ad
placitum
be
done
by
us
,
or
let
alone
,
but
a
matter
of
absolute
duty
,
of
positive
praecep●
,
and
necessitate
precepti
(
and
therefore
how
far
forth
necessitate
medu
ad
salutem
is
worth
examining
)
a
matter
of
necessity
if
not
of
equall
necessity
with
that
of
repenting
and
believing
,
for
if
it
be
his
voice
and
command
equally
with
the
other
(
and
we
see
t
is
in
one
and
the
same
place
,
and
phrase
given
out
as
his
will
together
with
the
other
)
then
why
it
should
not
be
equally
obeyed
,
and
that
sub
paena
,
sith
he
is
that
Prophet
whom
God
hath
now
raised
up
unto
us
,
whose
voice
whoever
harkneth
not
to
in
all
things
whatsoever
he
saith
,
shall
be
cut
off
from
among
his
people
,
no
man
is
able
to
give
a
solid
reason
,
nor
yet
why
any
should
shun
to
declare
it
,
it
being
a
a
part
of
that
whole
councel
of
God
,
which
the
Apostle
Paul
durst
not
decline
to
declare
the
whole
of
,
[
f
](A39566-e186340-b)
f
Act.
20.27
any
more
then
to
declare
the
doctrine
of
faith
,
repentance
and
obedience
in
other
things
;
yea
and
such
a
weighty
part
of
that
councel
,
and
of
such
neer
concernment
,
and
great
consequence
unto
us
is
baptism
,
that
as
it
is
said
,
even
that
despised
dispensation
of
water
baptism
,
to
be
from
heaven
[
g
](A39566-e186360-b)
g
Mat.
21.25
,
and
not
of
men
,
so
they
that
own
it
are
said
to
justifie
God
,
and
they
that
rej●ct
it
and
refuse
to
submit
to
it
are
said
to
reject
the
councel
of
God
against
themselves
.
[
h
](A39566-e186380-b)
h
Luk
7.29.30
And
all
the
people
that
heard
,
and
the
Publicans
justified
God
,
being
baptized
with
the
baptism
of
John
,
but
the
Pharisees
and
Lawyers
rejected
the
councel
of
God
against
themselves
being
not
baptized
of
him
.
And
to
prove
it
to
be
no
matter
of
meer
indifferency
,
but
of
duty
to
all
believers
,
I
argue
yet
further
from
the
forenamed
Scripture
thus
.
That
which
is
positively
commanded
to
be
done
,
and
dispenst
to
all
persons
,
when
once
discipled
,
without
exception
of
any
,
and
without
the
least
intimation
of
a
dispensation
from
Christ
to
any
to
omit
it
,
is
not
a
matter
of
meer
indifferency
,
but
of
absolute
duty
among
all
those
persons
that
are
so
discipled
.
But
baptism
is
positively
commanded
to
be
dispensed
to
all
persons
when
once
discipled
,
without
exception
of
any
,
and
without
the
least
intimation
of
a
dispensation
from
Christ
to
any
to
omit
it
,
yea
I
may
say
as
positively
commanded
to
be
dispensed
to
disciples
as
persons
are
commanded
to
be
taught
,
discipled
or
to
repent
and
believe
the
Gospel
,
and
that
is
so
positively
that
he
that
knowing
it
to
be
Christs
will
concerning
him
submits
not
to
it
,
obeyes
not
Christ
in
it
,
shall
be
damned
.
Ergo
baptism
is
no
matter
of
meer
indifferency
but
of
absolute
duty
to
all
believers
,
or
disciples
.
The
Major
is
most
undeniable
:
the
Minor
also
is
most
expresse
and
obvious
to
every
eye
in
the
text
it self
,
where
it
s
said
(
in
one
intire
sentence
by
way
of
positive
command
concerning
both
these
)
teach
all
Nations
baptizing
them
,
i.
e.
all
them
that
are
taught
and
made
disciples
:
and
not
onely
in
this
Scripture
but
also
in
several
other
,
which
I
may
alledge
very
subservient
unto
this
as
to
the
proof
of
the
second
proposition
.
The
first
whereof
is
Act.
22.16
.
and
row
why
tarriest
thou
?
arise
and
be
baptized
,
and
wash
away
thy
sins
,
calling
on
the
name
of
the
Lord
,
where
it
is
not
a
little
worth
our
noting
in
this
case
,
that
Ananias
doth
not
onely
in
one
and
the
same
sentence
command
Paul
to
be
baptized
as
strictly
,
as
to
call
on
the
name
of
the
Lord
,
but
also
checks
him
in
a
certain
round
reproof
,
and
angry
expostulation
,
for
his
lingring
,
and
delaying
in
this
businesse
,
which
he
could
not
rationally
have
done
if
it
had
been
,
no
neglect
of
duty
in
Paul
to
be
tardy
to
it
,
and
a
matter
of
no
necessity
,
but
of
such
indifferency
that
t
was
,
without
danger
of
incurring
divine
dispeasure
,
at
Pauls
choice
whether
he
would
be
baptized
yea
or
no.
The
second
is
Acts
2.38
.
the
first
place
,
wherein
we
read
of
any
practising
according
to
that
commission
that
Christ
gives
out
in
Mat.
28.
that
being
indeed
the
first
time
of
its
beginning
to
be
put
in
execution
,
by
Peter
and
the
rest
,
who
,
being
impowred
so
to
do
,
in
obedience
thereunto
went
forth
and
preached
repentance
,
faith
,
and
baptism
for
remission
of
sins
among
all
nations
(
pro
suo
modulo
)
beginning
at
Ierusalem
,
as
also
they
were
required
to
do
Luke
24.47
.
in
which
Scripture
(
I
mean
Acts
2.
)
to
a
people
enquiring
what
they
should
do
we
find
Peter
preaching
positively
thus
viz.
repent
and
be
baptized
every
one
of
you
in
the
name
of
Iesus
Christ
for
remission
of
sins
&c.
where
note
that
as
he
joines
repentance
and
water
baptism
together
,
so
in
one
and
the
same
precept
and
word
of
command
he
enjoines
them
both
together
to
be
practised
as
the
mind
of
Christ
,
and
that
to
every
one
then
,
and
there
present
,
that
had
not
yet
performed
these
services
,
without
exempting
any
one
of
all
those
thousands
he
then
spake
to
one
jot
more
from
the
practise
of
baptism
,
then
of
repentance
it self
,
which
phrase
,
viz.
Repent
,
and
be
baptized
every
one
of
you
&c.
he
could
not
warrantably
have
delivered
himself
in
unto
them
in
the
name
of
Christ
,
if
he
had
not
had
clear
commission
from
him
by
way
of
precept
to
impose
baptism
on
all
men
as
the
mind
of
Christ
concerning
them
,
and
a
duty
to
be
practised
by
them
all
as
well
as
repentance
,
without
holding
any
one
excused
.
The
third
is
A●t.
10.47.48
.
Can
any
man
forbid
water
why
these
should
not
be
baptized
,
which
have
received
the
holy
spirit
as
well
as
we
?
and
he
commanded
them
to
be
baptized
in
the
name
of
the
Lord
.
In
which
words
I
appeal
to
the
conscience
of
every
considerate
man
whether
Peter
doth
not
,
not
onely
command
all
those
persons
,
and
that
in
Christs
name
,
who
were
then
and
there
converted
,
to
be
baptized
in
water
,
but
also
assert
it
to
be
beyond
the
power
of
the
persons
themselves
,
or
any
other
to
forbid
it
to
be
dispensed
to
them
,
or
to
g●an●
them
a
dispensation
to
forbear
it
?
for
when
he
queries
who
can
?
he
means
no
man
can
forbid
water
why
these
should
not
be
baptized
,
(
for
an
Interrogation
affirmative
concludes
negatively
)
whereupon
(
nemine
prohibente
)
he
commanded
them
(
and
what
h●
commanded
them
was
no
lesse
then
their
duty
and
the
positive
will
of
God
concerning
them
(
for
it
s
said
to
Cornelius
v.
6.
that
Peter
should
tell
him
what
he
ought
to
do
)
and
also
no
lesse
then
what
he
was
commissionated
from
Christ
to
impose
upon
them
,
or
else
Peter
deluded
them
to
whom
he
spake
,
for
v.
39.
he
calls
it
the
word
of
God
sent
to
Israel
,
and
v.
33.
they
expected
to
hear
not
what
he
should
please
but
what
was
commanded
him
of
God
)
he
commanded
them
I
say
nemine
contradicente
in
the
Lords
name
to
be
baptized
;
which
Peter
had
no
power
to
have
done
had
it
been
by
the
Lord
himself
left
ad
libitum
unto
them
,
yea
had
it
been
a
thing
so
needlesse
,
of
such
liberty
,
and
such
no-necessity
as
many
make
it
now
adaies
,
I
would
by
Peters
leave
,
had
I
been
there
,
and
been
one
of
those
that
were
so
flatly
commanded
,
have
interposed
,
and
forbid
their
bapt●sm
,
or
at
least
my
own
,
unlesse
my
flesh
had
had
more
mind
to
it
then
it
had
when
I
used
it
,
and
have
pleaded
,
as
our
Genteel
spiritualists
do
against
us
,
in
this
wise
against
Peter
,
viz.
you
are
much
mistaken
Peter
in
this
matter
,
you
go
about
to
urge
it
as
an
absolute
duty
and
matter
of
necessity
for
us
to
be
baptized
in
water
,
but
alas
it
s
no
such
matter
,
t
is
but
an
external
dispensation
,
that
may
be
done
indeed
if
any
be
not
satisfyed
without
it
,
but
else
may
full
as
well
be
let
alone
;
we
have
the
most
substantiall
baptism
already
,
even
that
of
the
spirit
,
in
which
case
the
other
is
but
meer
superfluity
to
be
used
afterward
,
you
cannot
make
it
such
an
absolute
command
from
God
to
us
as
you
seem
to
do
,
and
therefore
whereas
you
ask
who
can
forbid
?
even
I
can
forbid
,
why
I
should
not
be
baptized
as
by
positive
precept
from
Christ
,
seeing
I
have
received
the
holy
spirit
as
well
as
you
.
Thus
verily
might
one
have
cavilled
against
Peters
command
then
,
as
the
Ra●ter
cavils
against
Peters
command
now
,
which
is
not
out
of
date
,
nor
hath
lost
any
of
its
validity
sure
with
lying
so
long
unpractised
,
if
baptism
in
water
were
such
an
indifferent
thing
as
t
is
now
made
by
the
new
Spirituallists
,
who
little
consider
(
but
I
assure
them
wise
men
will
weigh
it
well
though
they
do
not
)
how
little
their
Logick
and
Peters
are
like
one
another
(
whereby
it
may
be
gathered
what
contrary
spirits
be
,
and
they
speak
by
)
for
whereas
he
reasons
thus
,
viz.
these
men
have
received
the
spirit
,
and
have
the
most
substantial
baptism
already
,
as
well
as
those
that
are
baptized
in
water
,
therefore
who
can
forbid
water
why
,
or
give
any
good
reason
to
the
contrary
why
these
should
not
be
baptized
?
and
accordingly
commanded
them
so
to
be
.
They
contrary
wise
reason
thus
.
Viz.
These
men
have
the
spirit
,
the
most
substantial
baptism
already
,
as
well
as
those
that
are
baptized
in
water
,
Therefore
who
can
command
it
as
necessary
or
give
any
sound
reason
why
these
should
be
baptized
in
water
?
and
accordingly
forbid
them
so
to
be
.
But
whether
it
be
right
in
the
sight
of
God
to
obey
them
foolishly
forbidding
it
,
as
needlesse
,
at
best
but
indifferency
,
or
obey
God
by
the
mouth
of
Peter
commanding
it
universally
to
all
men
as
their
duty
judge
ye
.
T
is
clear
therefore
out
of
all
these
places
that
water
baptism
is
so
far
from
being
sinfull
that
t
is
more
then
lawfull
,
more
then
indifferent
,
yea
a
matter
of
duty
,
and
necessity
,
and
such
as
it
would
become
men
to
submit
to
as
well
as
Christ
,
who
needed
it
not
,
as
we
do
,
if
there
were
no
other
end
,
nor
use
of
it
then
to
fulfill
all
the
righteousnesse
of
his
law
,
the
least
of
whose
commandements
whoever
shall
break
,
and
teach
men
so
,
i.
e.
that
they
need
not
keep
them
,
the
same
shall
be
least
in
the
kingdom
of
heaven
,
but
who
so
shall
do
▪
and
teach
,
the
same
shall
be
great
in
the
kingdom
of
heaven
[
g
](A39566-e187040-b)
g
Mat.
5.19
and
to
whom
he
that
is
faithful
,
though
but
in
a
little
,
is
faithful
in
much
,
and
he
that
is
unfaithful
in
but
a
little
is
unfaithful
in
too
much
[
h
](A39566-e187080-b)
h
Luke
16.10
.
,
specially
if
that
little
be
left
us
in
way
of
command
in
his
word
as
his
positive
will
concerning
us
,
and
not
as
a
matter
of
such
indifferency
as
that
it
may
,
without
●in
on
either
side
,
be
done
or
not
done
,
which
we
please
,
for
such
things
onely
and
indeed
are
indifferent
,
of
which
we
may
by
the
word
say
as
Paul
saies
of
meats
and
marriage
viz.
one
believeth
he
may
eat
all
things
,
another
who
is
weak
,
eateth
,
herbs
,
one
man
esteemeth
one
day
above
another
,
another
man
esteemeth
every
day
alike
,
let
every
man
be
fully
perswaded
in
his
own
mind
;
[
h
](A39566-e187120-b)
h
Rom.
14.2.5
.
so
seek
not
a
wife
,
yet
if
thou
marry
thou
hast
not
sinned
;
[
i
](A39566-e187150-b)
i
1
Cor.
7.27
28.
but
so
we
cannot
say
,
nor
do
the
Apostles
speak
concerning
baptism
,
viz.
one
man
believeth
that
,
having
the
spirit
he
may
,
but
needs
not
be
baptized
,
another
,
who
is
weak
,
must
needs
be
baptized
,
let
every
one
do
as
they
see
good
,
or
are
satisfied
in
this
case
,
if
they
be
baptized
they
have
not
sinned
,
and
if
they
never
be
baptized
they
have
not
sinned
&c.
nay
both
Christ
and
they
speak
here
in
way
of
peremptory
determination
of
all
persons
to
one
point
;
for
whereas
if
baptism
were
a
matter
thus
left
to
our
minds
,
Christ
must
have
said
to
his
disciples
go
teach
all
nations
,
every
creature
,
baptizing
as
many
of
those
you
make
disciples
onely
as
judge
it
needful
,
as
have
a
mind
to
it
,
not
teaching
them
to
observe
that
outward
rite
,
any
further
then
they
please
,
and
Ananias
to
Paul
,
and
Peter
to
those
he
preacht
to
Act.
2.
Act.
10.
must
have
said
repent
,
and
believe
remission
of
sins
,
and
call
on
the
name
of
the
Lord
,
and
if
any
of
you
be
so
mindeed
,
you
may
be
baptized
in
water
in
token
of
Christs
death
,
burial
and
resurrection
,
but
those
that
seem
to
themselves
to
be
as
well
without
it
,
may
forbear
,
we
have
no
power
either
to
forbid
it
,
or
force
them
to
it
;
but
they
say
clean
otherwise
viz.
Go
teach
all
Nations
baptizing
them
,
teaching
them
to
observe
all
things
whatsoever
I
command
you
,
and
now
why
tarriest
thou
?
arise
and
be
baptized
,
●nd
wash
away
thy
sins
&c.
repent
and
be
baptized
every
one
of
you
in
the
name
of
Iesus
,
&c.
who
can
forbid
water
why
these
i.
e.
all
these
should
not
be
baptized
&c.
all
which
if
it
do
not
import
and
expresse
water
baptism
to
be
every
ones
duty
,
and
not
any
ones
liberty
onely
,
then
my
understanding
stands
under
a
cloud
of
utter
darknesse
.
Yea
verily
t
is
very
remarkable
in
my
mind
,
and
as
well
worth
our
heeding
as
any
thing
else
in
this
case
,
that
when
Paul
,
in
his
trembling
and
astonished
condition
,
enquired
of
the
Lord
what
he
would
have
him
to
do
,
the
first
thing
and
well
nigh
the
onely
thing
that
the
word
expresses
that
Christ
by
the
mouth
of
Ananias
declared
to
him
as
his
will
at
that
time
,
which
was
immediately
after
his
conversion
,
was
this
duty
of
baptism
:
see
Act.
6.9
.
and
the
trembling
and
astonished
said
Lord
what
wilt
thou
have
me
to
do
?
and
the
Lord
said
unto
him
arise
and
go
into
the
City
,
and
it
shall
be
told
thee
what
thou
must
do
,
which
passage
Paul
relating
of
himself
Act.
22.10
.
expresses
it
thus
viz.
and
I
said
what
shall
I
do
Lord
?
and
the
Lord
said
to
me
arise
,
and
go
into
Damascus
,
and
there
it
shall
be
told
thee
of
all
things
,
which
are
appointed
for
thee
to
do
:
Now
when
he
was
come
into
Damascus
,
Ananias
speaks
thus
to
him
v.
14.
the
God
of
our
fathers
hath
chosen
thee
that
thou
should
know
his
will
.
But
what
part
of
Christs
will
doth
the
word
say
Ananias
there
makes
known
to
Paul
in
that
place
,
as
that
which
at
that
time
he
must
do
,
and
was
appointed
that
he
should
do
?
no
more
then
what
is
exprest
in
these
words
Act.
22.
v.
15.16
.
thou
shalt
be
his
witnesse
unto
all
men
of
that
thou
hast
seen
and
heard
.
And
now
why
tarriest
thou
?
arise
and
be
baptized
and
wash
away
thy
sins
calling
on
the
name
of
the
Lord
.
And
as
Peter
in
his
first
preaching
the
praeceptory
part
of
Christs
Gospel
to
the
Jews
,
when
they
enquired
what
they
should
do
?
and
to
the
company
at
Cornelius's
house
,
and
Ananias
in
his
to
Paul
,
when
he
quaeried
what
he
should
do
?
did
preach
baptism
as
the
will
of
Christ
concerning
them
as
well
as
repentance
,
prayer
and
such
like
duties
,
so
we
shall
find
it
was
the
constant
course
of
all
other
primitive
preachers
in
their
preachings
of
Christ
to
any
people
,
to
hold
forth
baptism
to
them
,
as
that
which
was
to
be
submitted
to
by
them
out
of
hand
,
after
faith
and
repentance
professed
,
and
also
the
constant
course
of
persons
converted
to
the
faith
without
delay
to
submit
to
that
dispensation
accordingly
,
for
howbeit
the
very
form
of
words
,
wherein
they
spake
to
them
concerning
baptism
,
and
prest
it
upon
believers
as
their
duty
,
is
not
set
down
syllabically
in
every
place
,
where
its
evident
,
yet
most
manifestly
evident
,
and
past
all
doubt
it
is
to
any
,
but
such
as
seeing
will
not
see
,
that
in
their
doctrine
,
they
delivered
the
mind
of
Christ
to
people
in
this
point
of
baptism
,
and
commanded
it
too
,
even
in
those
places
,
where
the
Scripture
doth
not
expresse
what
they
said
,
or
else
how
it
came
to
passe
that
their
converts
were
acquainted
with
it
so
as
readily
to
imbrace
it
,
and
some
of
them
to
demand
it
,
as
we
find
they
did
,
I
know
not
,
unless
we
shall
imagine
they
knew
and
owned
it
by
some
divine
immediate
instinct
.
Acts
16.13.14.15
.
it
s
said
that
the
Lord
opening
the
heart
of
Lydia
so
that
she
attended
unto
the
things
which
were
spoken
by
Paul
,
she
was
baptized
and
her
houshold
,
who
undoubtedly
attended
to
the
things
that
Paul
preached
together
with
her
,
doth
not
this
palpably
presuppose
that
baptism
was
one
of
those
things
spoken
by
Paul
,
and
prest
upon
that
Auditory
,
or
else
how
came
she
to
know
it
?
and
also
to
what
purpose
did
she
perform
it
?
likewise
Act.
16.30.31.32.33
.
to
the
Jaylor
asking
Sirs
what
must
I
do
to
be
saved
?
its
said
that
Paul
and
Silas
preached
the
word
of
the
Lord
,
and
to
all
that
were
in
his
house
:
but
what
word
of
the
Lord
was
it
that
they
spake
to
them
?
indeed
the
summe
of
their
doctrine
is
not
set
down
,
but
that
the
doctrine
of
baptism
was
some
of
it
,
as
well
as
faith
,
which
is
expressely
set
down
,
as
that
which
concerned
them
in
the
first
place
is
clear
,
or
else
it
s
a
mystery
to
me
how
he
and
all
his
,
who
are
said
v.
34.
to
believe
in
the
Lord
together
with
him
,
should
come
to
understand
that
they
ought
to
be
baptized
,
much
more
to
submit
to
be
baptized
straightway
:
●o
Act.
18.8
.
it
s
said
that
Crispus
the
chief
ruler
of
the
Synagogue
,
and
all
his
house
and
many
of
the
Corinthians
,
hearing
the
word
,
b●lieved
and
were
baptized
,
which
how
or
why
they
should
suffer
themselves
to
be
,
if
the
word
they
then
heard
(
none
of
which
is
set
down
)
did
not
hold
forth
baptism
as
well
as
faith
I
cannot
possibly
conjecture
:
in
like
manner
we
read
Act.
8.4
.
that
Philip
went
to
Samaria
and
preached
Christ
to
them
,
and
v.
12.
that
when
they
believed
the
things
spoken
by
Philip
pertaining
to
the
Kingdom
of
God
,
and
the
name
of
Iesus
Christ
,
they
were
baptized
both
men
and
women
:
yea
and
this
not
a
service
they
submitted
to
on
their
own
heads
,
in
their
own
names
,
as
that
which
,
had
they
been
so
pleased
,
they
might
as
well
have
forborn
,
but
v.
16.
they
were
baptized
in
the
name
of
the
Lord
Iesus
,
it
s
said
also
v.
35.
of
the
Eunuch
that
Philip
preached
unto
him
Iesus
,
not
one
jot
of
Philips
sermon
unto
him
is
set
down
,
but
the
next
newes
we
hear
is
this
v.
36.
that
coming
to
a
certain
water
in
the
way
,
the
Eunuch
desired
to
be
baptized
,
saying
see
here
is
water
,
what
hinder
▪
why
I
may
not
be
baptized
?
doth
not
all
this
plainly
import
,
howbeit
what
Philip
preached
to
the
Samaritans
and
the
Eunuch
is
not
extant
expressely
in
any
particulars
thereof
,
yet
he
preached
the
ends
and
●uses
of
bap●ism
to
them
,
and
prest
the
practise
thereof
upon
them
?
how
else
could
they
have
known
it
?
why
else
did
they
both
do
and
desire
it
?
we
see
then
how
the
first
preachers
of
the
Gospel
Ananias
,
Philip
,
Peter
,
Paul
are
said
all
along
to
preach
Christ
,
[
k
](A39566-e187710-b)
k
Act.
8.4
.
and
Jesus
,
[
l
](A39566-e187720-b)
l
Act.
8
3●
.
and
the
things
concerning
the
kingdome
of
God
and
the
name
Jesus
Christ
,
[
m
](A39566-e187730-b)
m
Act.
8.12
.
and
the
word
of
the
Lord
,
[
n
](A39566-e187740-b)
n
Act.
8.14.10
36.18
11.
and
peace
by
Jesus
and
things
that
we
must
do
,
[
o
](A39566-e187750-b)
o
Act.
9.6
and
that
are
appointed
for
us
to
do
,
[
p
](A39566-e187760-b)
p
Act.
22.10
▪
and
what
we
ought
to
do
,
[
q
](A39566-e187770-b)
q
Act.
10.6
.
and
the
things
that
were
commanded
them
of
God
,
[
r
](A39566-e187780-b)
r
Act.
10.33.48
to
command
us
in
his
name
,
and
yet
preacht
baptism
still
as
well
as
faith
,
repentance
and
salvation
:
and
so
he
seems
to
me
to
this
day
to
preach
Christ
but
by
the
halves
,
that
preaches
salvation
by
Christ
,
faith
in
Christ
,
and
not
baptism
in
the
name
of
Christ
for
remission
of
sins
.
And
as
this
doctrine
of
water
baptism
was
thus
universally
preached
in
Christs
name
,
as
his
will
concerning
those
that
were
converted
and
discipled
,
in
obedience
punctually
to
Christs
Commission
in
that
kind
Mat.
28.18.19.20
.
in
those
primitive
ages
of
the
Gospel
,
so
was
it
as
universally
imbraced
,
and
obeyed
by
them
that
were
made
disciples
in
those
dayes
,
not
onely
before
,
but
also
after
Christ
crucified
.
for
as
in
the
dayes
before
Iohn
the
baptist
was
beheaded
,
and
before
Christ
crucified
,
all
those
multitudes
of
disciples
,
which
by
each
of
them
were
made
by
teaching
,
were
universally
baptized
either
by
Iohn
,
confessing
their
sins
,
or
by
Christs
disciples
,
who
dispenst
in
Christs
name
,
for
he
dispenst
not
himself
,
in
Enon
,
or
Iordan
,
or
some
other
places
that
were
convenient
Mat.
3.5.6
.
Iohn
3.22.13.4.1.2
.
so
even
long
after
Christ
crucified
,
raised
,
and
ascended
were
the
people
,
that
were
discipled
and
converted
to
the
faith
,
before
ever
they
joined
in
visible
Church-fellowship
in
one
body
in
breaking
of
bread
and
prayers
,
baptized
all
without
exception
:
for
as
it
s
said
Act.
2.38.40.41.42
.
of
that
first
Church
of
the
Jews
,
or
Hebrews
,
to
whom
that
Epistle
was
after
written
,
they
were
bid
to
be
baptized
every
one
of
them
,
so
as
many
of
them
as
did
gladly
receive
the
word
of
the
Lord
i.
e.
as
repented
and
imbraced
the
Gospel
,
were
baptized
,
and
then
continued
in
the
Apostles
doctrine
(
who
surely
taught
them
all
the
six
first
principles
of
the
oracles
or
holy
things
of
God
at
that
time
,
Heb.
5.12.6.1.2
.
and
what
more
they
saw
occasion
for
,
for
with
many
more
other
words
then
those
that
are
recorded
did
Peter
then
exhort
that
people
v.
40.
)
and
in
fellowship
and
in
breaking
of
bread
and
prayers
,
so
it
s
said
1
Cor.
12.13
.
of
the
whole
Church
of
Corinth
in
way
of
sacramental
metonymy
,
whereby
that
is
very
familiarly
spoken
of
the
thing
signified
,
which
can
be
spoken
properly
onely
of
the
outward
sign
,
et
retro
,
by
one
spirit
we
are
all
baptized
into
one
body
,
Iewes
or
Gentiles
,
bond
or
free
,
none
excepted
,
and
have
been
all
made
to
drink
into
one
spirit
.
Yea
as
these
Churches
in
Iudea
,
Ierusalem
,
and
Corinth
were
all
baptized
before
bailt
up
in
a
body
,
so
which
of
all
the
Churches
were
not
,
to
whom
the
Apostles
directed
afterward
those
several
Epistles
?
All
the
Romans
to
whom
Paul
wrote
were
baptized
,
[
s
](A39566-e187980-b)
s
Rom.
6.34
.
all
the
Galatians
were
baptized
,
[
t
](A39566-e188010-b)
t
Gal.
3.26.27
the
Ephesians
,
which
at
first
were
but
12
disciples
that
imbraced
the
truth
,
were
baptized
in
the
name
of
the
Lord
Jesus
,
[
v
](A39566-e188040-b)
v
Act.
12.1
,
2
,
3
.
4.&c
.
the
Colossians
were
baptized
,
[
x
](A39566-e188070-b)
x
Col.
●2
.
12
.
the
Philippians
were
baptized
,
as
we
see
by
Lydia
and
the
Iaylor
[
r
](A39566-e188120-b)
r
Act.
16.15.22.23
.
and
all
those
that
believed
with
them
,
which
was
the
beginning
of
the
Church
at
Philippi
;
and
that
the
Thessalonians
were
not
baptized
is
more
then
bruitish
to
imagine
,
for
surely
Paul
and
Silas
that
went
immediately
thither
from
Philippi
where
the
Iaylor
and
Lydia
and
many
more
were
baptized
,
had
not
got
a
new
doctrine
of
no-baptism
to
preach
before
they
came
to
Thessalonica
;
nay
it
is
evident
by
the
Jews
accusation
of
them
Act.
17
6.
that
what
doings
and
disturbance
they
were
occasion
of
through
their
preachings
and
baptizings
at
Philippi
,
the
same
they
were
by
the
same
means
,
no
causes
,
but
occasions
of
at
Thessalonica
,
therefore
of
them
say
they
,
these
that
have
turned
the
world
upside
down
are
come
hither
also
,
yea
Paul
himself
hints
that
to
us
,
1
Thess.
2.2
.
that
after
they
had
suffered
and
were
shamefully
intreated
at
Philippi
,
they
yet
were
bold
to
speak
to
the
Thessalonians
the
Gospel
of
God
(
the
same
Gospel
sure
that
they
preacht
at
Philippi
,
for
what
he
did
and
ordained
in
one
Church
,
the
same
he
did
,
and
ordained
in
all
the
Churches
1
Cor.
16.1
)
with
much
contention
.
By
all
which
foregoing
considerations
the
Minor
of
the
third
main
argument
above
is
cleared
,
which
assure
baptism
to
be
commanded
to
all
without
exception
,
therefore
a
duty
from
which
we
are
not
exempted
.
What
Christ
commanded
to
be
taught
and
observed
not
only
in
and
among
all
nations
of
the
world
,
but
also
in
all
ages
and
generations
thereof
even
to
the
very
end
,
the
same
is
not
ad
placitum
,
but
de
jure
,
not
at
mens
own
pleasure
,
but
of
right
to
be
taught
and
observed
as
Christs
will
,
and
their
duty
in
all
nations
to
this
very
day
.
Bu●
Christ
commanded
Baptism
in
water
to
be
taught
and
observed
not
onely
in
and
among
all
Nations
of
the
world
,
but
also
in
all
ages
and
generations
therof
even
to
the
end
.
Ergo
Baptism
in
water
is
not
at
mens
own
pleasure
,
but
of
right
to
be
taught
and
observed
as
Christs
will
and
their
duty
in
all
nations
to
this
very
day
.
The
Minor
,
which
only
needs
proving
,
needs
none
neither
to
him
that
will
but
observe
how
plain
it
is
to
every
mans
understanding
in
the
text
.
For
first
if
baptism
be
to
be
taught
to
,
and
observed
as
duty
among
all
nations
and
by
every
creature
therein
that
hears
and
believes
,
as
t
is
clear
it
is
both
here
(
for
teach
them
saies
Christ
i.
e.
all
nations
to
observe
all
things
whatsoever
I
have
commanded
you
,
and
did
he
not
command
them
in
the
very
verse
above
the
observation
of
that
administration
of
baptism
?
)
and
also
Mark
16.15.16
.
(
where
he
bids
that
the
Gospel
of
salvation
be
from
thenceforth
tendred
on
terms
of
faith
and
baptism
to
all
the
world
,
to
every
creature
capable
of
being
preach
to
)
then
of
necessity
in
all
nations
and
generations
to
the
worlds
end
,
for
all
nations
were
not
then
extant
,
but
many
nations
are
risen
since
,
that
the
world
then
knew
not
,
all
the
world
,
every
creature
was
not
in
actual
being
at
that
time
,
neither
could
possibly
be
all
baptized
unless
baptism
abide
in
its
right
in
all
ages
unto
the
end
,
by
all
nations
,
every
creature
,
all
the
world
,
Christ
denoted
all
people
of
the
earth
that
then
were
,
or
thereafter
should
be
,
whom
,
as
they
should
successively
arise
,
and
grow
into
capacity
for
it
,
he
would
have
to
be
in
their
several
generation
succesively
taught
and
baptized
.
Besides
how
plainly
doth
Christ
expresse
his
meaning
to
be
that
this
course
of
baptizing
in
wa●er
should
be
kept
a
foot
in
all
ages
and
generations
v.
20.
where
after
his
precept
to
observe
that
dispensation
he
adds
this
promise
of
his
presence
,
And
lo
I
am
with
you
alwaies
i.
e.
in
your
faithful
observation
of
all
these
things
(
for
if
men
be
not
found
in
this
way
he
is
disingaged
)
even
to
the
end
of
the
world
Amen
.
Whence
the
argument
in
form
may
be
thus
.
What
way
of
outward
administration
Christ
not
onely
required
to
be
observed
to
the
end
,
but
likewise
promised
his
people
to
be
present
with
them
during
their
due
observation
of
to
the
very
end
of
the
world
that
must
stand
of
right
to
the
very
end
of
the
world
.
But
Christ
hath
not
onely
required
that
outward
administration
of
water
baptism
to
be
observed
to
the
end
of
the
world
,
but
likewise
hath
promised
his
people
to
be
present
with
them
during
their
due
observation
of
it
to
the
very
end
of
the
world
.
Ergo
that
administration
of
water
baptism
is
of
right
to
stand
even
to
the
very
end
of
the
world
.
The
objections
that
are
usually
made
against
what
is
asserted
hitherto
concerning
the
needfulnesse
of
water
baptism
to
all
,
who
will
not
be
under
a
just
account
of
rejecting
the
counsell
of
that
Prophet
and
rebelling
against
the
command
of
King
Jesus
,
among
which
I
shall
set
down
none
but
such
as
to
my
own
knowledge
have
been
made
,
and
among
them
I
shall
not
fail
to
set
down
(
if
not
all
)
yet
at
least
hose
that
by
the
opposite
party
in
this
point
are
called
and
counted
the
principal
,
for
so
is
one
parcel
of
the
ensuing
reasons
stiled
in
a
certain
coppy
of
them
,
which
was
given
to
me
lately
while
I
was
at
the
presse
,
viz.
The
principall
Reasons
why
believers
need
not
be
baptized
(
whereby
you
may
ghesse
how
little
worth
answering
the
lesse
principal
are
)
are
on
this
wise
.
Ranterist
.
The
Baptism
mentioned
Mat.
28.18
,
19.20
.
was
not
water
baptism
,
but
the
baptism
of
the
spirit
.
Baptist.
Your
blind
boldnesse
,
and
buzzardly
blindnesse
in
this
I
inwardly
blush
at
,
when
I
(
as
I
hope
your self
will
also
,
when
you
)
consider
,
1.
that
it
was
a
baptism
enjoined
,
and
commanded
to
be
dispensed
,
and
that
2.
By
meer
men
,
Who
never
were
yet
since
the
world
stood
so
highly
prerogativ'd
from
the
Father
,
as
to
be
made
administrators
of
more
then
water
baptism
,
or
to
be
baptizers
with
the
spirit
,
for
that
was
ever
yet
,
now
is
,
and
ever
will
be
the
peculiar
prerogative
royal
of
Christs
own
royal
person
,
never
to
be
impared
to
any
other
;
to
give
,
i.
e.
to
baptize
persons
with
the
holy
spirit
,
the
father
by
him
,
and
he
immediately
by
himself
without
imparting
any
of
that
power
,
which
he
only
had
to
do
it
,
to
others
to
give
it
in
his
name
,
is
the
sole
giver
of
every
good
and
perfect
gift
Iam.
1.17
.
So
Luke
9.13
.
Your
heavenly
Father
will
give
the
holy
spirit
to
them
that
ask
him
:
So
Act.
5.32
.
the
holy
spirit
which
God
hath
given
to
all
them
that
obey
him
:
2
Cor.
5.5
.
God
who
hath
given
us
the
earnest
of
his
spirit
:
1
Ephes.
13.14
.
sealed
with
the
holy
spirit
of
promise
which
is
the
earnest
&c.
The
Baptism
with
the
spirit
is
the
inward
seal
upon
the
heart
,
that
only
God
sets
,
and
not
any
meer
man
,
meer
man
is
commissionated
and
impowerd
from
God
to
dispense
no
more
but
the
outward
sign
,
i.
e.
water
baptism
,
which
is
not
the
seal
of
the
New
Covenant
,
as
the
Priests
call
it
,
for
that
s
the
spirit
,
which
God
onely
gives
throw
Christ
the
Son
,
for
him
onely
hath
God
the
Father
sealed
i.
e.
authorized
,
honoured
with
that
priviledge
,
viz.
to
be
under
himself
the
sole
dispenser
of
the
spirit
Iohn
6.26
.
which
wherever
it
s
given
gives
gifts
in
such
wise
as
seems
good
unto
him
,
1
Cor.
12.4
,
5
,
6
,
7
,
8
,
9
,
10
,
11.
There
are
diversities
of
gifts
,
but
the
same
spirit
,
all
these
worketh
that
one
,
and
the
self
same
spirit
distributing
to
every
one
severally
as
he
will
,
There
are
differences
of
administrations
,
diversities
of
operations
,
meaning
internall
administrations
and
operations
upon
the
soul
,
for
there
be
outward
administrations
and
operations
ad
extra
,
as
preaching
,
praying
,
water
baptism
,
laying
on
of
hands
with
prayer
,
breaking
bread
,
in
which
men
act
to
Godward
in
order
to
his
acting
toward
us
in
the
other
,
for
men
may
promise
us
the
spirit
,
and
shew
us
what
to
do
,
and
baptize
us
in
water
in
order
to
our
having
the
spirit
,
and
pray
for
us
that
we
may
receive
the
holy
spirit
,
&c.
and
minister
to
us
outwardly
in
the
ordinances
of
divine
service
,
which
this
new
Testament
,
which
in
respect
to
the
old
Testament
is
called
the
ministration
of
the
Spirit
,
because
God
gives
down
to
them
that
wait
on
him
sincerely
and
believingly
in
these
outward
waies
of
the
Gospel
,
which
are
(
to
see
to
)
but
foolish
instruments
,
earthen
vessels
,
in
some
measure
here
the
heavenly
treasure
of
his
spirit
,
and
hereupon
as
they
hold
forth
the
word
of
the
gospel
,
in
the
hearing
of
which
the
spirit
is
received
,
as
t
was
not
in
the
hearing
of
the
law
(
for
the
spirit
was
not
the
promise
of
that
Covenant
of
Circumcision
,
but
the
old
Canaan
,
for
I
will
circumcise
thy
heart
&c.
was
a
Gospel
promise
though
made
in
the
time
of
the
law
)
and
in
these
respects
,
viz.
as
preaching
,
and
dispensing
gospel
ordinances
they
may
be
stiled
(
and
in
such
a
sense
onely
are
they
so
stiled
,
2
Cor.
3.6
.
)
Ministers
not
of
the
Letter
,
i.
e.
the
Law
,
but
of
the
spirit
,
i.
e.
the
Gospel
;
But
there
is
but
one
and
the
same
Lord
,
and
t
is
one
and
the
same
God
who
worketh
all
in
all
.
All
in
All
is
Christs
own
glorious
,
Paul
and
Apollos
and
the
Ministers
by
whom
we
believe
may
work
,
and
do
all
that
is
to
be
done
without
to
all
men
,
they
may
baptize
in
water
by
commission
from
Christ
(
for
so
he
himself
baptized
not
but
his
disciples
,
viz.
Iohn
Baptist
and
the
rest
)
and
wicked
men
may
by
his
permission
baptize
,
i.
e.
overwhelm
us
with
suffering
,
shame
&c.
But
himself
onely
baptizes
us
with
that
holy
spirit
of
his
,
that
must
support
us
under
suffering
,
he
sends
the
comforter
:
he
was
the
onely
baptizer
of
them
upon
whom
the
spirit
sell
in
the
Apostles
ministration
of
baptism
with
water
,
in
which
case
the
spirit
was
promised
Act.
2.
and
of
laying
on
hands
with
prayer
in
which
way
,
though
not
ever
[
*
](A39566-e188950-b)
*
for
God
,
whose
waies
limit
us
,
not
himself
was
somtimes
better
then
his
word
,
and
anticipated
the
disciples
obedience
in
these
things
so
as
to
give
his
spirit
beyond
even
Peters
expectation
to
persons
before
baptized
and
prayed
for
,
yet
did
not
this
disingage
them
from
doing
that
outward
service
,
but
the
more
ingage
them
to
be
baptized
Act.
10.45.46.47.48
.
,
yet
ordinarily
it
was
dispensed
.
I
indeed
baptize
you
in
water
(
saies
Iohn
)
i.
e.
we
men
can
minister
no
further
to
you
,
being
but
messengers
from
him
to
do
that
,
but
he
shall
baptize
you
with
the
holy
spirit
and
fire
Mat.
3.11
.
so
see
how
Iohn
peculiarly
indigitates
him
Iohn
11.33
.
as
in
sole
right
to
that
service
,
the
same
is
he
that
baptizeth
with
the
holy
spirit
,
and
as
Iohn
did
baptize
onely
with
water
,
so
with
no
more
then
water
did
all
the
disciples
and
Apostles
after
Christ
crucified
baptize
;
not
with
the
spirit
,
(
for
that
Christ
onely
did
in
their
due
dispensation
of
the
other
)
they
had
no
promise
any
where
that
I
find
of
such
a
priviledge
:
I
find
it
promised
to
them
Act.
1.9
.
that
they
should
be
baptized
with
the
holy
spirit
not
many
daies
thence
,
but
never
that
they
should
baptize
with
the
holy
spirit
,
Christ
keeps
himself
the
right
of
powring
that
out
upon
all
men
as
they
turn
to
him
Proverbs
22.23
.
I
am
ashamed
therefore
at
the
cloudy
conceits
of
such
as
say
that
was
not
water
baptism
with
which
Christ
commanded
his
disciples
to
baptize
the
Nations
after
teaching
Mat.
28.18
19.20
.
And
the
rather
because
,
Secondly
,
it
s
as
clear
as
if
it
were
written
with
a
beam
of
the
sun
,
that
what
was
done
most
immediately
,
and
more
remotely
by
the
disciples
in
obedience
to
that
commssion
,
when
once
power
was
come
on
them
to
go
forth
(
till
when
they
were
to
stay
,
and
forbear
their
testimony
Luke
24.47.48.49
.
Act.
1.8
.
which
was
no
more
but
teaching
,
and
as
to
baptism
the
baptizing
in
water
:
for
Act.
2.38
.
Peter
promised
them
indeed
that
they
should
receive
,
or
be
baptized
with
the
holy
spirit
in
case
they
would
repent
and
be
baptized
,
but
the
baptism
he
prest
them
to
,
and
upon
which
he
promises
the
other
cannot
be
that
of
the
spirit
,
but
water
,
unlesse
wee
l
feign
Peter
to
have
spoken
such
Tautological
non-sense
as
this
to
them
viz.
repent
and
be
baptized
with
the
spirit
,
and
then
you
shall
receive
the
holy
spirit
and
as
the
beginning
of
their
execution
of
Christs
commission
was
no
other
(
save
what
they
promised
)
as
to
their
dispensation
of
baptism
,
then
teaching
and
baptizing
in
water
,
and
after
praying
for
the
Spirit
with
laying
on
hands
,
so
were
all
their
proceedings
suitable
hereunto
,
for
he
is
fast
asleep
with
his
eyes
open
,
resolving
to
see
and
say
nothing
in
favor
of
water
baptism
,
but
to
cry
it
down
against
light
,
that
shall
say
that
those
which
are
said
to
be
baptized
in
the
name
of
the
Lord
Iesus
,
Act.
8.12.16
.
Act.
19.5
.
and
to
be
commanded
by
Peter
to
be
baptized
in
the
name
of
the
Lord
Act.
10.48
.
were
baptized
by
Philip
,
Paul
,
Peter
or
any
man
else
with
any
more
then
meer
water
baptism
,
for
the
baptism
with
the
spirit
is
in
all
these
places
spoken
of
as
received
from
God
in
way
of
laying
on
of
hands
in
prayer
,
and
preaching
besides
the
other
,
as
either
preceding
or
succeeding
it
,
as
the
Lord
pleased
in
his
own
season
to
dispense
it
.
Ranterist
.
If
it
were
water
baptism
that
was
meant
Mat.
28.
and
that
was
practised
by
Peter
,
Philip
,
Paul
and
the
other
primitive
ministers
,
yet
that
water
baptism
was
no
other
then
the
baptism
of
John
onely
,
and
not
of
Christ
,
that
was
ere
long
to
cease
,
and
to
vanish
before
the
baptism
of
Christ
i.
e.
that
of
the
spirit
,
when
that
should
come
in
,
and
not
to
continue
as
a
standing
dispensation
to
be
used
and
practised
to
the
end
.
John
the
Baptist
Mat.
3.11
.
opposeth
his
baptism
to
the
baptism
of
Christ
,
which
could
not
have
been
done
,
if
the
baptism
with
water
was
an
inseparable
companion
of
Christs
doctrine
:
how
could
John
say
verily
I
baptize
you
with
water
,
but
he
shall
baptize
you
with
the
holy
spirit
,
if
Christ
had
been
commanded
to
baptize
with
water
as
well
as
Iohn
?
if
so
,
the
words
of
John
would
have
run
thus
,
verily
I
baptize
you
with
onely
water
,
but
he
shall
baptize
you
also
with
the
holy
spirit
▪
Baptist.
Here
again
I
cannot
but
professe
my
to
be
ashamed
at
this
curious
conceit
of
yours
,
who
distinguish
the
baptism
of
water
,
and
that
of
the
spirit
into
Iohns
and
Christs
,
and
oppose
these
two
one
to
the
other
,
as
if
the
one
of
these
were
destructive
to
the
other
,
as
if
that
of
Iohns
were
his
own
,
and
none
of
Christs
,
when
yet
that
is
so
undeniably
evident
as
it
is
,
that
this
of
water
,
as
well
as
that
of
the
spirit
,
was
given
out
by
Ch●ist
himself
so
plainly
as
a
part
of
his
will
and
testament
[
h
](A39566-e189380-b)
h
for
its
most
certain
that
this
was
the
will
of
Christ
,
and
tendred
to
all
the
world
as
so
,
&
so
to
stand
in
all
ages
&
generation●
of
it
to
the
end
,
yea
a
special
part
of
his
testament
as
well
as
preaching
,
faith
repentance
,
prayer
and
the
rest
,
and
that
since
as
well
as
before
the
Testators
death
,
Mat.
28.18.19.20
.
Act.
2.39.8.12.16.10.47
48.16.15.33.18
8.19
5.22.16
.
after
which
death
of
the
Testator
no
man
ever
knew
so
much
as
a
mans
testament
altered
or
disanul'd
in
one
tittle
of
it
,
without
grosse
&
palpable
injury
to
the
Testator
.
to
abide
together
with
teaching
,
believing
and
repenting
to
the
worlds
end
.
You
talk
as
if
the
baptism
with
water
was
an
ordinance
of
Iohn
,
a
baptism
of
which
not
Christ
,
but
Iohn
was
under
God
the
main
Moderator
pro
tempore
while
it
stood
in
force
,
as
if
Iohn
had
instituted
,
and
ordained
it
,
and
Christ
put
an
end
to
it
,
as
if
Iohn
were
the
Author
of
it
,
and
Christ
the
finisher
,
to
cause
it
to
cease
,
whereas
nothing
is
more
clear
then
that
Christ
himself
was
both
the
Author
and
finisher
of
it
in
another
sense
,
i.
e.
he
that
first
ordained
and
appointed
it
to
be
administred
even
by
Iohn
himself
,
and
after
Iohns
decease
,
yea
and
after
his
own
death
and
resurrection
too
,
gave
order
to
its
continuance
,
and
for
the
observation
of
it
among
all
Nations
now
,
as
thitherto
it
had
been
observed
only
among
the
Jews
:
I
say
its
clear
that
the
baptism
with
water
was
Christs
baptism
,
and
howbeit
it
be
called
Iohns
,
as
Iohn
was
the
first
minister
,
and
messenger
from
Christ
to
begin
it
,
(
for
behold
I
send
my
messenger
and
he
shall
prepare
my
way
before
me
saith
Christ
of
Iohn
Mal.
3.1
,
)
yet
Christ
himself
was
the
chief
Author
of
it
,
in
whose
name
and
not
in
Iohns
it
was
begun
and
dispensed
ever
,
even
in
that
juncture
wherein
Iohn
himself
was
living
,
and
verst
about
it
,
and
before
Christ
had
so
specially
commanded
the
continuance
of
it
in
all
Nations
to
the
worlds
end
,
in
his
own
and
the
fathers
and
the
spirits
name
as
he
does
Mat.
28.18.19.20
.
and
ever
after
that
also
as
we
may
see
,
Act.
2.29
.
where
Peter
preaching
the
same
doctrine
that
Iohn
himself
did
viz.
the
baptism
of
repentance
for
remission
of
sins
[
x
](A39566-e189570-b)
x
Mar.
1.4
.
,
sayes
repent
and
be
baptized
in
the
name
of
Iesus
Christ
,
for
remission
of
sins
,
so
Act.
8.16
.
they
were
baptized
with
this
water
baptism
in
the
name
of
the
Lord
Iesus
,
so
Act.
10.47
.
he
commanded
them
●o
be
baptized
in
the
name
of
the
Lord
,
so
Act.
19.3.4
.
where
after
that
to
certain
disciples
who
were
baptized
with
Iohns
baptism
,
Paul
had
said
Iohn
veryly
baptized
with
the
baptism
of
repentance
saying
unto
the
people
that
they
should
believe
on
him
that
should
come
after
that
is
on
Christ
Jesus
,
it
is
said
,
that
when
they
heard
this
they
were
baptized
i.
e.
in
water
in
the
name
of
the
Lord
Iesus
.
We
see
therefore
that
though
its
called
the
baptism
of
Iohn
as
Iohn
began
it
,
yet
it
is
that
which
Christ
,
who
was
no
minister
,
servant
,
or
disciple
of
Iohn
(
for
Iohn
was
his
)
so
owned
as
his
,
as
not
onely
to
honour
it
with
his
own
submission
to
it
,
though
in
no
such
need
of
it
as
we
,
&
more
above
it
then
any
of
us
,
to
fulfil
all
righteousnesse
of
his
own
law
i.
e.
the
Gospel
for
example
sake
to
us
,
but
also
in
his
own
ministry
to
give
order
to
his
disciples
to
administer
it
to
all
the
disciples
they
should
make
,
and
this
not
onely
before
as
Iohn
3.11
.
Iohn
4.1.2
.
but
likewise
after
his
own
death
and
resurrection
,
even
when
he
was
now
ready
to
ascend
,
Mat.
28.
Mark
.
16.
which
,
sure
he
would
not
have
done
,
if
there
had
been
such
opposition
as
you
speak
of
betwen
the
baptism
with
water
,
that
was
called
Iohns
,
and
that
bap●sm
of
the
spirit
,
which
because
he
onely
baptizes
with
that
,
is
called
Christs
,
that
they
must
not
both
abide
together
in
the
world
to
the
end
,
but
one
vanish
away
presently
before
the
other
,
and
it
had
not
been
the
mind
of
Christ
that
water
baptism
should
be
rather
(
as
you
deny
it
to
be
)
an
inseparable
companion
of
his
doctrine
,
nay
surely
instead
of
confirming
the
doctrine
and
practise
of
water
baptism
,
as
Christ
did
in
his
ministry
,
before
his
death
,
practising
it
,
i.
e.
by
the
hands
of
his
disciples
on
all
the
disciples
which
he
himself
made
as
Iohn
3.22.4.1.2
.
and
after
his
resurrection
,
and
immediately
before
his
ascension
[
y
](A39566-e189790-b)
y
in
which
juncture
of
time
he
spake
nothing
to
his
discip●es
by
way
of
commandement
or
otherwise
▪
but
such
things
as
pertained
to
the
Kingdom
of
God
,
and
to
his
Church
and
Gospel
Act.
1.2.3
.
giving
commandments
to
his
disciples
to
observe
it
and
teach
all
Nations
to
observe
the
same
as
Mat.
28.18.19.20
.
he
would
rather
have
confiscated
it
,
instead
of
causing
it
to
continue
by
giving
new
and
fresh
commission
for
it
,
he
would
have
caused
it
to
cease
by
some
intimation
or
other
,
that
when
the
holy
spirit
should
be
given
,
and
men
begin
to
be
baptized
therewith
,
then
there
should
be
no
longer
attendance
given
to
the
baptism
with
water
,
he
would
have
said
go
teach
all
Nations
(
beginning
at
Ierusalem
)
that
there
must
be
now
no
more
bapzing
with
water
,
but
that
in
the
way
of
repentance
and
faith
onely
without
that
baptism
,
they
shall
be
baptized
with
the
spirit
,
&
Peter
knowing
his
mind
would
have
said
to
them
Act
2
39.
when
they
askt
what
they
should
do
,
repent
you
of
all
your
sins
and
believe
in
Christ
in
order
to
the
remission
of
them
,
but
in
the
name
of
Jesus
Christ
be
not
baptized
in
water
,
as
some
while
since
every
penitent
was
used
to
be
,
for
that
was
a
dispensation
and
baptism
of
Iohn
that
had
its
time
a
while
meerly
to
prepare
the
way
of
Christ
,
but
is
now
abolished
and
out
of
date
,
we
must
forsake
Iohn
now
and
not
be
baptized
nor
walk
after
those
customes
,
but
expect
a
baptism
with
the
spirit
onely
,
also
Act.
10.47
.
who
can
require
these
persons
to
be
baptized
in
water
that
have
received
the
spirit
,
and
are
baptized
with
the
spirit
as
well
as
we
?
Thus
I
say
they
would
have
said
and
done
,
as
Paul
when
circumcision
,
and
the
Law
was
to
cease
,
as
much
as
he
condescended
in
the
case
of
Ti●othy
,
yet
never
commanded
it
to
con●inue
,
but
taught
all
the
Jewes
that
were
among
the
Gentiles
to
forsake
Moses
saying
that
they
should
not
circumcise
their
children
nor
walk
aft●r
the
customes
Acts
21.21
.
if
there
had
been
such
opposition
,
such
inconsi●tency
between
the
baptism
in
water
,
and
that
of
the
spirit
that
they
must
not
stand
together
,
if
baptism
in
water
must
no●
have
remained
rather
in
a
certain
continual
subserviency
to
the
other
,
if
it
were
not
to
be
according
to
Christs
will
an
inseperable
companion
of
his
doctrine
,
but
we
find
not
the
least
hint
or
intimation
of
the
mind
of
Christ
,
when
expressed
either
by
his
own
mouth
or
the
mouth
of
his
Apostles
,
that
were
to
deliver
and
command
nothing
to
people
,
but
what
they
had
received
of
the
Lord
Jesus
,
and
what
was
commanded
them
of
the
Lord
,
as
concerning
the
cessation
of
that
service
,
or
any
toleration
of
any
one
person
to
omit
it
,
but
as
we
find
it
a
part
of
Christs
Gospel
and
Testament
even
from
the
very
beginning
of
it
which
was
in
Johns
baptizing
with
water
,
[
*
](A39566-e189940-b)
*
See
Mar.
1.1
,
2
,
3
,
4.
the
beginning
of
the
Gospel
of
Christ
,
Ioh.
did
baptize
in
the
wildernesse
,
and
preach
the
baptism
of
repentance
for
the
remission
of
sins
.
So
for
ought
I
●ind
it
was
ae
jure
to
continue
as
a
part
of
his
Testament
among
other
things
,
not
a
tittle
of
which
Testament
is
yet
annihilated
,
till
he
,
whose
will
and
Testament
the
whole
is
,
shall
come
to
take
account
of
all
men
how
as
to
the
preceptory
part
of
it
they
have
observed
it
.
Whereas
therefore
you
seem
to
be
of
this
opinion
that
Christ
was
not
commanded
,
i.
e.
not
commissionated
from
the
Father
to
baptize
with
water
as
well
as
Iohn
,
because
it
s
said
by
Iohn
I
verily
baptize
you
with
water
,
but
he
shall
baptize
you
with
the
holy
spirit
,
as
if
Christ
had
had
nothing
to
do
to
meddle
with
that
water
baptism
as
any
ordinance
of
his
,
or
to
give
any
order
about
it
,
as
if
he
had
had
no
more
power
to
dispense
or
enjoin
that
,
then
Iohn
had
power
to
meddle
in
Christs
peculiarity
,
or
to
take
on
him
to
baptize
with
the
spirit
:
I
must
tell
you
that
Christ
had
command
and
commission
from
the
Father
to
that
service
of
water
baptism
,
though
,
it
being
the
external
inferiour
matter
,
he
committed
the
actual
administration
of
it
to
his
disciples
and
Ministers
,
among
whom
I
look
on
Iohn
as
the
chief
,
or
else
,
sith
he
commanded
others
to
do
it
,
and
so
baptized
per
alios
at
least
,
if
not
per
se
Iohn
3.22.4
▪
12.
his
testimony
of
himself
Iohn
12.49.50
.
Iohn
16.31
.
is
not
true
,
which
indeed
were
blasphemy
to
think
,
for
he
there
professes
that
he
spake
nothing
of
himself
,
but
the
Father
which
sent
him
gave
him
commandment
what
he
should
say
,
and
what
he
should
speak
,
and
that
whatever
he
spake
even
as
the
father
gave
him
commandment
so
he
spake
,
and
likewise
that
as
the
Father
gave
him
commandment
so
he
did
:
whereupon
since
he
did
by
his
disciples
baptize
with
water
in
Iudaea
while
Iohn
and
his
disciples
in
Aenon
Ioh.
3.22.23
.
and
made
and
baptized
more
disciples
then
Iohn
(
for
all
came
and
flockt
to
his
dispensations
of
water
baptism
at
last
,
and
left
John
,
insomuch
as
he
in
his
Ministry
,
even
of
water
baptism
,
increased
and
Iohn
decreased
Iohn
3.26.27.28
,
29
,
30
▪
)
those
words
of
Iohn
,
as
much
as
you
think
it
absurd
to
understand
them
so
,
must
necessarily
run
so
in
any
solid
understanding
,
though
the
terms
onely
and
also
be
not
expressed
,
viz.
I
verily
baptize
you
with
water
onely
,
i.
e.
I
can
go
no
further
then
to
that
outward
administration
of
water
,
but
he
shall
baptize
you
also
with
the
holy
spirit
,
i.
e.
he
is
impowered
to
dispense
higher
matters
to
you
then
water
only
,
with
which
he
baptizes
too
as
well
as
I
,
i.
e.
not
himself
but
his
disciples
,
viz.
that
bap●ism
with
the
holy
spirit
:
in
which
words
you
cannot
say
properly
that
Iohn
opposeth
his
baptism
,
to
the
baptism
of
Christ
,
as
if
that
which
is
called
his
were
none
of
Christs
but
rather
that
John
magnifies
the
person
of
Christ
above
himself
,
as
who
should
say
,
I
can
dispense
no
more
then
the
bare
outward
sign
,
but
Christ
,
who
though
he
came
after
me
yet
was
preferred
before
me
,
in
whose
name
,
and
not
in
my
own
I
baptize
,
and
whose
the
baptism
is
that
I
dispense
,
and
not
mine
,
he
is
able
besides
the
sign
to
vouchsafe
you
the
very
thing
signifyed
thereby
.
This
baptism
then
of
water
in
the
name
of
Christ
together
with
repentance
from
dead
works
and
faith
in
his
name
Iohn
Baptist
was
the
first
Minister
to
begin
,
in
which
respect
it
is
sometimes
stiled
his
,
but
he
left
it
after
a
while
to
Christ
himself
and
his
disciples
to
carry
on
,
who
all
ti●l
Christ
was
actually
crucifyed
preacht
and
practised
the
self
same
things
that
Iohn
did
,
viz.
repentance
,
and
faith
in
a
Christ
yet
to
suffer
for
remission
of
sins
,
and
baptism
in
water
in
token
thereof
,
and
saving
some
circumstantiall
difference
the
very
same
in
substance
even
after
Christ
was
crucified
too
.
For
herein
onely
the
baptism
with
water
which
was
Christs
,
and
of
which
Iohn
was
but
a
Minister
(
as
we
are
)
differs
since
Christ
crucified
from
what
it
was
before
he
was
crucified
viz.
that
then
it
was
the
baptism
of
repentance
and
faith
for
remission
of
sins
by
a
Christ
that
was
ere
long
to
suffer
,
for
so
Iohn
preached
Act.
19.4
.
and
baptized
Matth.
3.2
.
saying
repent
,
for
the
kingdome
of
heaven
is
at
hand
,
and
Christ
himself
preached
the
very
same
thing
Mat.
4.17
.
and
baptized
i.
e.
by
his
disciples
with
the
same
baptism
Iohn
3.22
,
23
,
26-4
.
1
,
2.
but
now
since
the
Son
is
lifted
up
and
hath
suffered
and
is
risen
,
it
is
the
baptism
of
repentance
and
faith
for
remission
of
sins
by
a
Christ
that
is
already
dead
for
sin
,
and
risen
again
for
justification
Rom.
4.25
.
Act.
3.18
.
26-10
.
38
,
39
40
,
41
&c.
So
that
the
baptism
of
Iohn
(
for
so
that
was
called
that
was
dispensed
before
Christ
had
suffered
,
and
was
yet
to
come
Act.
19.4
.
)
and
that
of
the
disciples
of
Christ
after
Christ
crucifyed
differ
not
in
substance
,
but
onely
in
this
small
circumstance
in
which
also
the●r
Gospel
in
point
of
faith
did
differ
,
viz.
that
one
was
a
baptism
into
Christ
to
suffer
,
the
other
into
a
Christ
that
had
suffered
;
and
so
they
preached
a
different
faith
,
a
different
Christ
,
and
yet
all
one
and
the
same
:
yea
so
Christs
own
ministry
differed
from
it self
considered
in
this
different
time
of
before
and
after
his
death
:
for
before
both
he
and
his
disciples
preacht
the
same
gospel
,
repentance
,
faith
and
baptism
that
Iohn
did
,
viz.
of
salvation
by
the
son
of
God
to
suffer
,
but
had
Iohn
liv'd
till
Christ
had
suffered
,
he
would
then
have
preached
the
same
repentance
,
faith
,
and
baptism
that
Christ
then
did
,
and
we
now
do
,
viz.
of
salvation
by
the
son
of
God
that
hath
suffered
,
and
this
is
all
the
same
substantially
,
though
circumstantially
thus
diversified
from
the
other
;
wherefore
the
word
of
the
Gospel
under
Iohn
,
and
after
Christs
death
,
is
called
the
very
same
word
,
and
the
word
that
Peter
preacht
to
Cornelius's
house
,
is
said
to
begin
from
Iohns
baptism
,
and
as
the
word
with
which
Iohn
came
preaching
,
so
the
baptism
with
which
Iohn
came
baptizing
continued
still
,
and
was
preached
and
practised
by
command
from
Christ
by
the
mouth
of
Peter
on
disciples
believing
in
that
very
place
Act.
10
,
36
,
37
,
38
,
39
,
40.
&c.
to
the
end
,
and
this
not
,
in
honour
of
Iohn
(
as
in
discourse
with
some
it
hath
been
frivolously
answered
me
)
but
as
a
thing
which
ought
to
be
done
as
in
force
a
new
from
the
Lord
Christ
in
whose
name
(
which
Peter
abus'd
to
them
,
if
he
had
not
warrant
from
Christ
so
to
do
)
he
commanded
them
all
,
and
that
in
water
,
to
be
baptized
.
Ranterist
.
You
have
spoken
much
concerning
Christs
commanding
the
observation
of
water
baptism
to
the
end
of
the
world
,
and
of
Christs
promising
his
presence
to
his
disciples
,
in
the
observation
thereof
,
to
the
end
of
the
world
,
but
you
are
mightily
mistaken
in
the
meaning
of
Christ
in
that
phrase
to
the
end
of
the
world
Mat.
28.20
,
for
he
means
no
more
thereby
,
but
to
the
end
of
that
age
,
as
Mr.
Saltmarsh
well
observed
,
[
*
](A39566-e190570-b)
*
in
his
book
called
Some
glimps
of
that
bright
and
morning
starr
.
from
the
signification
of
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
age
.
Baptist.
That
Mr.
Saltmarsh
hath
such
a
passage
there
I
very
well
remember
,
and
how
many
have
been
stumbled
thereby
,
and
by
sundry
other
fancies
of
his
to
the
imbracing
of
such
notions
and
principles
,
as
from
whence
they
have
at
last
commenced
Atheists
(
he
being
in
his
time
a
man
of
such
account
among
some
,
that
his
sayings
were
received
as
oracles
)
I
cannot
but
with
some
sadnesse
consider
:
and
that
the
wo●d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
age
I
dare
not
deny
▪
but
that
it
signifies
age
in
that
sense
,
in
which
Mr.
Saltmarsh
(
I
hope
)
onely
mistook
it
,
and
most
of
his
admirers
do
yet
miserably
mistake
it
to
do
,
I
dare
boldly
and
do
utterly
deny
,
for
first
,
where
as
they
restrain
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
as
to
say
it
sounds
forth
no
more
then
seculum
i.
e.
some
one
particular
age
,
or
generation
,
properly
it
rather
signifies
aevum
age
i.
e.
time
taken
together
in
the
whole
lump
of
it
,
all
time
,
or
all
ages
collectively
considered
from
that
particular
age
or
time
we
speak
of
,
even
to
the
end
of
time
it self
,
or
at
least
of
the
time
of
this
world
;
neither
doth
the
spirit
ever
(
for
ought
I
find
)
much
lesse
usually
,
use
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
he
means
to
expresse
some
one
age
or
generation
onely
,
specially
in
the
writings
of
the
Evangelists
,
[
a
](A39566-e190710-b)
a
Mat.
24.34
.
Mar.
13.30
.
Luk.
21.32
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
generation
or
age
(
meaning
wherein
we
see
the
signs
of
Christs
coming
)
will
no
passe
or
be
ended
before
all
be
fulfilled
and
●
he
come
.
and
also
elsewhere
,
[
b
](A39566-e190730-b)
b
Eph.
3
2.
speaking
of
ages
divisim
even
all
the
several
ages
to
the
very
end
of
time
,
and
age
it self
to
the
end
of
all
times
he
saies
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
all
ages
of
the
world
▪
or
to
all
ages
of
time
of
times
,
even
for
ever
,
But
Secondly
,
when
he
speaks
of
time
or
age
in
the
whole
bulk
of
it
,
of
the
world
in
all
generations
of
it
,
i.
e.
all
the
time
of
the
world
together
,
from
the
time
spoken
of
to
the
end
of
it
,
he
uses
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
c
](A39566-e190780-b)
c
which
how
neer
kin
it
is
too
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
signifieth
semper
i
,
e.
alwaies
,
every
smarterer
in
Greek
may
understand
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
that
not
onely
in
that
28.
of
Mat.
20.
but
also
in
many
other
places
,
as
Iohn
9.32
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act.
3.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
the
beginning
of
the
world
,
or
from
the
beginning
of
time
2
Cor.
4.4
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
God
of
this
world
,
yea
and
of
the
very
same
Evangelist
,
yea
I
shall
shew
you
no
lesse
then
three
or
four
places
in
Mathew
,
in
every
of
which
I
am
confident
your
very
selves
shall
say
is
not
meant
the
end
of
that
age
,
that
then
was
,
but
absolutely
the
very
end
of
this
world
it self
,
wherein
we
yet
are
,
which
yet
draws
very
neer
to
an
end
,
in
every
of
which
places
yet
there
s
no
other
phrase
but
the
same
that
is
used
Mat.
28.20
.
to
expresse
it
by
viz.
the
end
of
the
world
,
yea
the
very
same
greek
phrase
,
which
is
surely
enough
(
if
very
common
sense
and
reason
did
not
also
preach
it
)
to
evince
that
,
and
no
other
to
be
the
sense
in
Mat.
28.20
.
those
places
are
Mat.
13.39
.
the
harvest
is
the
end
of
the
world
v.
40.
as
the
tares
are
gathered
into
the
fire
,
so
shall
it
be
at
the
end
of
the
world
,
v.
49.
so
shall
it
be
at
the
end
of
the
world
,
Mat.
24.3
.
Lord
what
shall
be
the
signs
of
thy
coming
,
and
of
the
end
of
the
world
;
I
suppose
no
man
that
is
well
in
his
wits
,
will
say
of
any
of
these
four
places
that
they
signifie
the
end
of
that
age
or
generation
onely
,
or
any
other
then
the
time
of
Christs
second
coming
,
which
is
yet
to
come
,
and
when
it
comes
shall
put
a
period
to
this
old
world
,
wherein
unrighteousnesse
yet
dwells
,
and
begin
the
new
wherein
dwelleth
righteousnesse
:
(
and
as
for
them
that
say
he
is
already
come
the
second
time
,
and
with
that
coming
that
is
enquired
after
,
Mat.
24.3
.
much
more
the
rabble
of
that
ruder
sort
of
Ranters
▪
and
ungodly
Scoffers
of
the
last
times
spoken
of
2
Pet.
4.5
.
that
are
willingly
ignorant
,
because
of
the
tediousnesse
of
that
thought
to
them
,
that
there
is
any
more
coming
of
Christ
at
all
,
some
of
which
also
deny
that
there
was
any
Christ
,
or
any
first
coming
of
such
a
one
at
all
)
I
deem
none
of
that
deep
dotage
of
the
one
,
nor
of
those
divellish
dreams
of
the
other
worth
disproving
:
)
neverthelesse
there
s
no
other
Greek
phrase
used
all
along
but
the
same
that
is
Mat.
28.20
.
which
is
rendred
even
to
the
end
of
the
world
:
viz.
ᵐ
wheras
therefore
some
say
if
water
baptism
were
commanded
by
Christ
as
his
baptism
,
t
was
but
for
that
age
or
generation
,
wherein
the
Apostles
lived
(
and
to
say
nothing
of
the
whimfical
uncertainties
that
are
among
them
that
deny
water
baptism
,
whose
witnesse
of
it
hangs
not
together
,
some
saying
t
was
Iohns
onely
,
and
never
commanded
by
Christ
,
and
that
t
was
to
end
in
Christ
crucified
,
some
yielding
that
t
was
commanded
by
Christ
,
and
practised
after
his
resurrection
onely
to
do
honour
a
little
to
Iohns
ministry
,
and
not
disparage
it
by
too
sudden
abolition
,
some
that
it
was
prest
by
Christ
,
and
p●eacht
by
the
Apostles
as
his
,
but
to
last
onely
for
that
generation
,
and
then
of
right
to
end
,
some
that
it
lasted
de
jure
till
the
treading
down
,
which
was
more
then
one
or
two
ages
after
that
,
and
then
it
was
never
to
be
raised
,
as
if
mens
might
destroyed
the
right
of
it
,
whose
folly
I
shall
shew
more
anon
)
I
still
contrariwise
assert
,
that
t
was
of
right
to
stand
to
the
end
,
and
though
foretold
that
it
should
cease
,
and
all
other
services
,
yet
but
for
the
term
of
42
moneths
only
,
and
then
to
rise
again
Rev.
11.1
.
Ranterist
.
You
tell
us
much
of
Christs
sending
,
and
commissionating
his
disciples
to
baptize
all
nations
,
but
that
seems
not
to
me
to
be
true
,
because
the
Apostle
Paul
the
great
Doctor
of
the
Gentil●s
,
who
was
sent
to
preach
the
Gospel
,
and
throwly
to
convert
men
Act.
26.17
,
18.
and
whose
indeavour
was
to
present
men
perfect
in
Christ
Iesus
Col.
1.29
.
doth
notwithstanding
openly
affirm
,
that
he
was
not
sent
to
baptize
1
Cor.
1.17
.
making
that
the
ground
of
his
giving
thanks
to
God
for
his
baptizing
of
none
but
Crispus
,
and
Gaius
,
and
the
houshold
of
Stephanus
:
but
had
the
Apostle
been
sent
to
baptize
,
though
not
chiefly
,
it
would
have
been
his
duty
so
to
do
,
and
consequently
he
should
give
thanks
to
God
for
omitting
a
part
of
his
duty
which
is
absurd
.
Baptist.
By
that
expression
of
Paul
viz.
Christ
sent
me
not
to
baptize
,
but
preach
the
Gospell
the
latter
clause
of
which
as
having
weight
in
it
,
I
suppose
you
willingly
leave
out
,
he
cannot
rationally
be
understood
to
mean
thus
,
viz.
that
the
Gosspel
he
preached
had
not
baptism
enjoined
to
be
preached
,
and
practised
as
an
inseperable
companion
of
it
(
for
t
is
undoubtedly
apparent
by
what
is
said
above
that
baptism
and
teaching
,
baptism
and
faith
,
baptism
and
repentance
were
ever
preached
and
practised
both
together
)
but
that
Christ
did
not
enjoin
him
absolutely
to
the
actual
dispensing
of
the
ordinance
of
water
baptism
alwaies
with
his
own
hands
,
but
to
preach
the
Gospel
(
mark
that
)
to
preach
the
Gospel
,
i.
e
the
baptism
of
faith
and
repentance
for
remission
of
sins
,
and
to
see
that
the
thing
were
done
either
by
himself
or
some
other
,
when
persons
believed
,
but
not
to
baptize
necessarily
in
his
own
person
,
so
but
that
the
opus
operatum
,
i.
e.
the
work
it self
might
be
aswel
done
per
alios
,
if
not
per
se
,
even
as
well
by
the
hands
of
any
one
,
as
his
own
:
and
so
indeed
it
might
,
for
whereas
in
these
daies
there
is
such
ado
,
and
such
stumbles
in
the
hearts
of
many
about
a
right
administrator
of
baptism
,
i.
e.
that
may
actually
with
his
own
hand
dispense
it
,
as
if
he
must
be
meliori
luto
some
extraordinary
kind
of
person
,
of
better
mould
then
other
men
,
some
strange
man
,
or
miracle
worker
or
other
,
[
*
](A39566-e191270-b)
*
John
did
no
miracle
yet
what
he
spake
was
true
,
nor
were
any
held
excused
that
believed
not
his
baptism
to
be
of
heaven
,
but
those
are
said
●e
reject
the
councel
of
God
against
themselves
that
were
not
baptized
of
him
.
yet
there
is
nothing
more
clear
then
this
viz.
that
the
bare
administration
of
it
,
being
something
a
more
servile
work
then
ordinary
,
might
be
done
,
and
was
of
old
(
and
why
not
now
I
know
not
)
by
the
hands
of
any
,
at
least
any
gifted
he
disciple
:
neither
do
I
find
,
but
that
people
are
minded
willingly
many
times
to
puzzle
and
wind
themselves
off
from
submitting
to
the
administration
of
that
dispised
and
to
the
flesh
unpleasing
service
of
baptism
,
though
convinced
that
t
is
their
duty
,
by
pleading
that
they
cannot
find
no
fit
administrator
,
[
*
](A39566-e191290-b)
*
as
if
Christ
had
administrations
in
force
but
had
made
no
provision
of
administrators
whereby
they
might
be
at
all
dispensed
.
that
the
word
speaks
one
tittle
about
the
quality
of
the
administrator
,
but
onely
of
our
submission
,
ex
officio
,
to
the
administration
:
it
s
said
by
way
of
narration
they
were
baptized
in
Iordan
Matth.
3.
when
they
believed
they
were
baptized
Act.
8
.
12.-10.15.33.18
8.
and
by
way
of
precept
repent
and
be
baptized
Act.
2.39
.
arise
and
be
baptized
Act.
22.16
.
and
by
way
of
promise
he
that
believeth
and
is
baptized
,
in
the
passive
still
,
shall
be
saved
:
but
never
required
by
whom
in
particular
the
thing
shall
be
done
,
so
as
to
say
repent
and
let
such
,
or
such
a
one
baptize
you
,
as
if
we
should
be
better
in
having
it
from
some
hands
rather
then
from
others
:
neither
doth
the
efficacy
of
baptism
to
us
depend
one
straw
upon
the
quality
of
the
person
administring
be
it
Paul
,
Apollos
or
Cephas
,
or
any
other
disciple
inferiour
to
them
in
capacity
or
office
,
as
Ananias
or
Philip
,
but
upon
the
quality
of
the
person
or
subject
to
whom
it
s
administred
,
which
if
it
be
a
person
professing
to
repent
and
believe
,
and
so
doing
also
as
he
professes
,
it
matters
not
so
much
who
does
it
,
so
the
thing
be
done
:
nay
the
validity
of
the
baptism
depends
as
not
upon
any
other
qualifications
of
the
person
baptizing
,
so
not
on
his
being
baptized
,
or
not
baptized
himself
,
that
does
it
,
specially
in
such
a
case
or
juncture
wherein
at
first
,
or
after
long
neglect
of
it
,
there
s
none
but
unbaptized
persons
to
begin
it
[
*
](A39566-e191390-b)
*
which
may
serve
to
the
satisfaction
of
such
as
think
that
after
the
long
cessation
of
tune
baptism
that
hath
been
in
the
world
there
must
be
an
utter
omission
,
and
no
resurrection
of
it
again
for
ever
because
none
but
unbaptized
persons
to
begin
it
,
for
Iohn
himself
the
greatest
administrator
of
water
baptism
that
ever
was
,
ei●her
was
not
baptized
himself
at
all
▪
or
else
by
●ome
that
were
never
baptized
,
or
else
by
some
of
those
which
himself
had
first
baptized
,
which
still
makes
the
case
the
same
,
and
evidences
that
unbaptized
persons
may
possibly
be
right
administrators
,
and
that
the
non
baptization
of
the
person
that
does
it
nulls
not
the
dispensation
of
it
to
believers
.
nor
yet
do
I
find
,
but
that
in
the
primitive
times
the
simple
act
of
baptizing
the
believers
when
once
converted
was
any
other
but
an
act
so
inferiour
,
servile
and
subservient
to
that
of
preaching
the
gospel
,
of
preaching
repentance
,
faith
,
and
baptism
in
Christs
name
for
remission
of
sins
in
order
to
conversion
,
which
more
specially
belonged
to
the
messenger-sh●p
,
that
it
was
(
unlesse
any
desired
the
Apostles
to
do
it
themselves
,
or
when
the
multitudes
to
be
baptized
were
so
great
that
t
was
fit
that
every
he
disciple
,
that
had
two
hands
,
as
I
may
say
,
should
be
assistant
)
committed
mostly
to
more
inferior
persons
,
common
disciples
,
who
as
they
might
baptize
,
and
preach
too
occasionally
,
so
when
any
were
converted
by
either
themselves
or
the
Apostles
,
did
attend
more
to
the
bare
act
of
dispensation
then
the
Apostles
did
:
we
cannot
think
that
Peter
himself
,
nor
the
eleven
did
baptize
all
the
three
thousand
without
the
hands
of
many
other
of
the
120
to
help
at
least
,
though
in
that
case
the
Apostles
baptized
some
also
t
is
like
.
Moreover
we
see
Philip
baptized
the
Samaritans
and
the
honourable
Eunuch
,
yet
,
though
an
occasional
preacher
of
the
Gospel
,
he
did
it
in
the
capacity
of
adisciple
only
,
for
his
deaconship
did
not
make
him
ere
the
fitter
to
baptize
:
and
Ananias
baptized
Paul
,
who
is
stiled
but
a
certain
disciple
:
and
the
rest
of
the
disciples
that
together
with
Philip
were
scattered
abroad
by
the
persecution
that
arose
about
Steven
went
every
where
,
even
as
far
as
Antioch
preaching
the
Lord
Jesus
,
and
turned
many
unto
the
Lord
Act.
11.19
.
to
the
end
,
and
baptized
them
surely
as
Philip
did
,
for
that
businesse
was
the
foundation
of
the
famous
Church
at
Antioch
,
before
any
such
great
administrators
as
Apostles
came
neer
them
,
for
though
Barnabas
,
who
together
with
Paul
was
sent
forth
afterward
from
that
Church
with
prayer
and
laying
on
of
hands
,
from
which
time
they
both
were
visibly
,
and
in
foro
Ecclesiae
Apostles
,
and
were
so
called
and
not
before
Act.
13
.
3-14.14
.
was
sent
to
confirm
and
comfort
them
,
and
exhorted
them
to
continue
in
that
faith
which
they
were
baptized
into
before
;
yet
he
was
but
in
the
capacity
of
a
teaching
disciple
only
yet
,
and
not
an
Apostle
:
nor
do
I
believe
that
Peter
baptized
them
with
his
own
hands
Acts
10
▪
but
by
some
of
them
that
came
with
him
from
Ioppa
,
only
he
bid
it
should
be
done
,
as
that
which
no
body
could
forbid
,
and
commanded
them
to
be
baptized
in
the
name
of
the
Lord
,
but
by
whom
t
was
done
we
know
not
.
The
father
sent
Christ
to
baptize
,
i.
e.
to
give
order
for
the
baptizing
of
the
disciples
he
should
make
,
or
else
he
could
not
be
truly
said
both
to
baptize
,
and
yet
also
to
speak
and
do
no
more
then
the
Father
that
sent
him
gave
command
for
,
as
he
is
Ioh.
3.22.4.1.12.49.40
.
and
yet
in
another
sense
it
may
be
said
Christ
was
not
sent
to
baptize
i.
e.
personally
to
dispense
the
ordinance
it self
,
for
if
he
had
been
sent
to
baptize
with
his
own
hands
he
had
not
fulfilled
his
message
,
for
howbeit
it
s
said
he
baptized
more
then
Iohn
,
yet
he
himself
dipenst
baptism
to
none
with
his
own
hands
,
Iohn
4.1.2
.
but
by
the
hands
of
his
disciples
.
When
therefore
Paul
saies
he
was
not
sent
to
baptize
,
he
means
not
that
baptism
was
none
of
those
things
he
had
in
commission
to
meddle
with
(
for
had
it
been
so
,
he
had
meddled
beyond
his
commission
in
baptizing
those
few
he
did
baptize
with
his
own
hands
,
which
were
absurd
to
think
)
but
that
he
had
not
such
a
positive
command
to
dispense
it
after
he
had
preacht
the
Gospel
to
conversion
so
himself
,
but
that
others
even
inferior
persons
might
baptize
the
disciples
of
his
converting
as
well
as
himself
:
he
means
not
that
baptism
,
was
no
part
of
his
message
,
which
he
received
in
charge
from
God
to
deliver
and
declare
among
men
as
his
will
(
for
he
saies
God
sent
him
to
preach
it
,
not
to
baptize
but
to
preach
the
Gospel
saith
he
,
and
what
was
that
but
the
Gospel
of
repentance
and
baptism
,
the
baptism
of
faith
,
and
repentance
for
remission
of
sins
among
the
nations
)
but
that
there
was
no
necessity
that
himself
should
administer
it
,
when
it
might
be
done
by
others
.
not
that
t
was
not
needful
to
be
done
,
but
that
t
was
needlesse
he
personally
should
dispense
it
,
so
it
might
be
done
by
another
.
Neither
doth
Paul
make
that
the
ground
of
his
giving
of
thanks
to
God
that
no
more
but
Crispus
and
G●us
,
and
the
houshold
of
Stephanus
&c.
were
baptized
(
for
then
he
had
thankt
God
that
the
Corinthians
had
most
of
them
neglected
their
duty
in
that
point
of
baptism
,
which
its
evident
he
preacht
among
them
as
well
as
faith
,
or
else
sure
none
of
them
at
all
would
have
submitted
,
Act.
18.8
.
but
that
he
himself
had
with
his
own
hands
baptized
but
some
of
them
,
least
(
perceiving
what
a
foolish
dotage
on
his
person
was
in
the
hearts
of
many
of
them
)
any
of
them
,
at
least
his
party
(
for
some
doted
too
much
on
Paul
,
some
on
Apollos
,
some
on
Cephas
i.
e.
Peter
)
should
either
think
the
better
of
their
baptism
as
long
as
they
lived
,
because
he
dispenst
it
,
or
else
think
the
worse
of
him
for
it
,
i.
e.
that
he
had
baptized
in
his
own
name
:
this
is
the
clear
sense
in
which
Paul
speaks
and
not
the
other
,
1
Cor.
1.14.15.16.17
.
viz.
that
no
more
then
such
and
such
were
baptized
by
his
hands
,
not
that
no
more
then
such
and
such
of
them
(
for
they
were
all
baptized
by
one
or
other
)
were
baptized
at
all
;
for
that
many
more
then
those
he
there
names
as
baptized
by
him
,
were
baptized
by
one
or
other
(
for
all
Crispus's
house
,
and
many
more
of
the
Corinthians
besides
Crispus's
his
own
person
,
whom
onely
with
Gaius
and
Stephanus
his
house
,
he
here
names
,
believed
and
were
baptized
as
well
as
he
and
they
)
is
evident
Act.
18.8
.
yea
verily
and
elsewhere
that
all
the
Corinthians
were
baptized
,
for
1
Cor.
1.13
.
Paul
speaking
to
the
whole
Church
of
Corinth
(
none
excluded
)
saith
thus
were
ye
i.
e.
ye
O
Corinthians
,
that
were
all
baptized
,
baptized
in
the
name
of
Paul
?
and
1
Cor.
12.13
.
speaking
to
and
of
the
whole
Church
again
,
together
with
himself
,
he
saies
,
we
are
all
baptized
into
one
body
,
and
have
been
all
made
i.
e.
in
the
supper
,
to
drink
into
one
spirit
:
all
the
body
of
them
therefore
were
baptized
.
Ranterist
.
It
appears
that
some
of
the
believing
Romans
,
who
were
beloved
of
God
and
called
to
be
Saints
Rom.
1.11
.
and
who
had
from
their
hearts
obeyed
the
form
of
doctrine
delivered
unto
them
Rom.
6.3
.
were
neverthelesse
unbaptized
,
as
many
of
us
as
have
been
baptized
into
Christ
,
&c.
which
words
plainly
intimate
,
that
some
of
them
were
not
baptized
,
see
Ioh.
1.12
.
to
as
many
as
came
to
him
gave
he
power
,
these
words
plainly
intimate
that
some
of
these
did
not
receive
Christ
,
as
appeareth
by
the
words
immediately
foregoing
,
it
s
also
evident
that
some
of
the
Church
of
the
Galatians
were
not
baptized
,
for
the
same
expression
is
used
concerning
them
,
Gal.
3.27
.
from
which
two
instances
it
is
apparent
,
that
baptism
is
neither
necessary
to
make
a
Saint
,
or
to
render
him
capable
of
Church-fellowship
.
Baptist.
[
As
many
as
]
is
a
phrase
that
where
it
s
used
doth
not
alwayes
,
nay
doth
never
of
it self
necessarily
expresse
and
imply
[
not
all
]
or
[
but
some
onely
]
of
the
things
or
persons
spoken
of
in
the
words
that
border
about
it
,
but
as
it
may
happen
pro
re
substrata
,
according
to
the
nature
of
the
matter
in
hand
,
and
according
as
the
sense
thereof
is
manifest
by
the
foregoing
and
following
sentences
expressing
or
implying
it
;
so
that
sometimes
you
shall
find
it
signifying
,
but
some
onely
or
a
part
,
exclusively
of
others
or
the
rest
of
the
body
spoken
to
,
or
spoken
of
thereabout
,
and
sometimes
no
lesse
then
the
whole
of
it
,
neither
is
it
apparent
whether
[a]
or
but
[
some
onely
]
is
the
sense
of
this
term
[
as
many
as
]
where
ere
t
is
used
,
but
as
t
is
made
appear
by
the
context
,
or
some
circumstances
in
it
,
and
not
a
jot
lesse
then
this
is
said
by
your self
in
that
very
objection
of
yours
I
am
now
answering
to
,
for
of
Iohn
1.12
.
as
many
as
received
him
,
to
them
gave
he
power
,
these
words
plainly
intimate
(
say
you
)
that
some
of
them
,
i.
e.
the
Jews
whom
its
said
he
came
to
,
did
not
receive
Christ
,
and
for
my
part
I
grant
they
do
so
signfie
in
that
place
:
but
why
?
or
how
doth
it
appear
that
they
must
needs
signifie
there
that
but
some
of
the
Jews
received
him
.
It
appeareth
not
by
any
usuall
or
constant
sense
of
the
words
as
many
as
,
as
if
they
alwayes
sounded
forth
but
some
,
and
never
all
of
such
or
such
subjects
as
are
spoken
of
,
but
it
appeareth
(
say
you
)
by
the
words
immediately
foregoing
:
in
which
ve●ily
you
say
right
,
for
the
words
foregoing
do
plainly
shew
what
the
sense
of
these
words
As
many
as
is
in
this
Scripture
,
for
forasmuch
as
it
s
said
plainly
above
,
that
he
came
to
his
own
,
and
his
own
received
him
not
i.
e.
for
the
generality
of
them
rejected
him
,
therefore
it
s
undeniably
evident
that
here
the
words
,
as
many
as
received
him
,
do
intimate
that
some
did
not
receceive
him
;
but
if
you
should
take
these
words
,
as
many
as
received
him
abstract
from
what
s
said
above
viz.
that
his
own
,
for
the
most
part
did
not
receive
him
,
then
they
were
not
necessarily
to
be
so
understood
,
neither
could
they
simply
of
themselves
intimate
so
much
:
and
as
these
words
as
many
as
,
considered
abstractively
from
the
context
or
speeches
adjacent
,
are
not
of
themselves
termes
so
necessarily
exclusive
of
some
,
as
they
are
conclusive
of
some
,
so
considered
in
a
right
reference
to
the
rest
of
the
words
preceding
and
succeeding
▪
among
which
they
have
their
place
,
they
will
be
found
sometimes
conclusive
of
no
lesse
then
all
those
persons
or
things
there
spoken
of
,
e.
g.
if
I
were
speaking
of
the
whole
company
of
men
in
the
great
ship
or
Royal
Soveraign
(
as
Paul
does
to
the
whole
Church
at
Galatia
)
and
say
,
you
are
all
in
a
pretty
safe
condition
,
for
as
many
of
you
have
been
admitted
into
that
strong
ship
cannot
likely
be
sunk
:
does
not
the
word
as
many
of
you
signifie
all
the
men
he
speaks
to
,
even
the
whole
company
of
them
that
are
in
the
ship
,
and
not
some
of
them
onely
?
so
and
no
otherwise
is
it
to
be
understood
in
these
two
Scriptures
,
viz.
Rom.
6.2
.
Gal.
3.27
.
where
you
would
needs
have
these
words
viz.
as
many
of
us
,
and
as
many
of
you
as
were
,
as
have
been
baptized
into
Christ
,
necessarily
to
intimate
no
more
but
that
onely
some
of
the
believing
Romans
,
and
some
of
the
Galatians
were
baptized
,
and
to
be
conclusive
of
some
in
each
of
these
two
churches
,
and
exclusive
of
the
rest
,
even
of
them
,
as
being
not
baptized
,
whereas
there
is
nothing
in
the
world
more
plain
then
this
,
that
these
words
Rom.
6.
as
many
of
us
Gal.
3.
as
many
of
you
,
as
have
been
baptized
&c.
if
considered
with
that
due
relation
they
bear
,
and
stand
in
to
the
words
foregoing
or
following
,
do
intimate
to
us
that
the
whole
Church
of
the
Romans
,
that
were
to
reckon
on
themselves
as
dead
to
sin
,
and
bound
to
live
to
it
no
longer
,
(
and
that
certainly
was
no
lesse
then
the
whole
)
were
baptized
,
and
that
all
the
Churches
in
Galatia
,
or
all
the
believers
among
the
Galatians
were
baptized
.
Yea
if
the
scope
of
the
Apostle
Paul
in
both
the
places
be
observed
,
we
shall
find
that
he
makes
this
no
other
then
an
argument
,
and
uses
it
as
a
certain
medium
or
motive
whereby
to
perswade
the
Romans
that
they
were
all
to
dy
to
sin
;
and
now
to
live
to
it
no
longer
,
and
to
prove
the
Galatians
,
even
all
of
them
,
to
be
,
visibly
to
us
at
least
,
the
sons
of
God
by
faith
in
Christ
,
because
they
were
all
of
them
baptized
into
Christ
,
and
thereby
had
visibly
put
him
on
.
First
take
notice
that
the
businesse
he
would
perswade
the
whole
Church
at
Rome
to
,
and
prove
to
be
the
duty
of
them
all
is
this
,
that
they
should
now
dy
to
sin
,
have
no
more
to
do
with
sin
,
and
live
to
God
,
now
how
does
he
prove
that
,
and
go
about
to
perswade
them
to
it
?
which
is
his
businesse
throwout
that
whole
chapter
Rom.
6.
no
otherway
(
as
I
find
)
but
by
imminding
them
of
it
,
that
by
their
being
buried
with
Christ
in
baptism
this
not
only
was
signifyed
to
them
,
but
also
became
the
duty
of
them
all
,
and
that
so
strictly
that
howbeit
before
not
so
obliged
,
yet
from
thenceforth
they
must
crucify
the
old
man
,
and
utterly
abolish
the
body
of
sin
,
and
live
to
righteousnesse
:
what
?
shall
we
(
saith
he
,
for
so
his
sense
is
)
continue
in
sin
,
i.
e.
we
that
are
dead
to
it
,
and
have
been
all
baptized
into
Christ
in
token
of
it
?
God
forbid
:
know
ye
not
that
every
one
that
s
baptized
into
Christ
,
is
baptized
into
his
death
?
yea
therfore
t
is
that
we
,
i.
e.
all
we
still
,
himself
,
and
the
whole
Church
to
whom
he
writes
,
are
buryed
with
Christ
in
baptism
into
death
&c.
to
shew
that
as
Christ
dyed
,
and
rose
again
,
so
we
also
should
walk
in
newnesse
of
life
,
for
if
we
,
i.
e.
all
we
have
been
planted
together
i.
e.
in
baptism
the
lively
●esemblance
of
it
,
into
the
likenesse
of
his
death
,
we
shall
be
also
in
the
likenesse
of
his
resurrection
,
&c
and
so
he
goes
on
moving
them
all
now
to
lead
a
new
life
,
and
to
be
servants
to
righteousnesse
by
the
consideration
of
the
great
engagements
to
Godward
that
lay
upon
them
all
since
such
time
as
they
were
baptized
:
and
forasmuch
as
you
say
they
had
all
obeyed
from
the
heart
the
form
of
doctrine
delivered
unto
them
you
therein
contradict
your self
,
and
confesse
no
lesse
then
we
assert
viz.
that
they
were
all
baptized
:
for
that
form
of
doctrine
that
was
at
first
delivered
to
them
was
the
form
of
doctrine
spoken
of
Heb.
6.1
,
2.
even
the
six
first
principles
of
the
oracles
of
God
,
of
the
doctrine
of
Christ
,
which
as
they
are
here
called
a
form
of
doctrine
so
there
are
called
the
foundation
or
ABC
of
a
Christian
,
and
of
the
Church
,
as
also
Eph.
2
20.
the
foundation
of
the
Prophets
and
Apostles
,
i.
e.
the
first
doctrine
of
Christ
,
on
which
they
built
the
Church
,
of
which
baptism
is
there
said
to
be
a
part
:
yea
and
that
very
phrase
of
Paul
Rom.
6.17
.
viz.
ye
were
the
servants
of
sin
,
but
ye
have
obeyed
from
the
heart
that
form
of
doctrine
,
which
was
delivered
to
you
,
is
no
other
then
a
further
prosecution
,
and
inculcation
of
the
former
argument
upon
the
whole
Church
of
the
Romans
still
,
and
is
as
much
as
if
the
had
said
ye
were
once
,
i.
e.
before
your
baptism
the
Servants
of
sin
,
and
then
nothing
but
sin
could
be
expected
from
you
,
but
now
the
case
is
otherwise
,
you
have
all
obeyed
the
form
of
doctrine
delivered
,
i.
e.
have
professed
your
repentance
from
dead
works
and
faith
,
and
been
baptized
into
Christ
,
and
thereby
listed
your selves
visibly
under
him
as
his
Souldiers
,
and
are
hereby
become
Servants
to
righteousnesse
,
therefore
now
you
must
not
let
sin
have
dominion
over
you
:
This
verily
is
the
very
meaning
of
the
Apostle
in
the
whole
chapter
,
yea
and
in
those
very
words
know
you
not
that
as
many
of
us
as
have
been
baptized
?
viz.
not
to
have
us
suppose
that
but
some
of
them
had
been
baptized
,
but
to
give
them
to
understand
that
as
all
of
them
had
been
baptized
,
so
as
many
as
are
baptized
into
Christ
are
baptized
into
his
death
,
in
token
of
it
,
that
they
should
now
all
become
new
creatures
:
if
we
speak
his
mind
in
a
Syllogistical
form
it
runs
thus
viz.
As
many
of
us
as
are
baptized
must
know
this
that
we
are
baptized
into
Christs
death
,
and
therefore
must
dy
to
sin
and
live
holily
.
But
we
have
been
all
baptized
or
buried
with
Christ
in
baptism
into
his
death
.
Therefore
we
must
all
dy
to
sin
and
live
holily
.
If
this
were
not
his
sense
,
but
we
must
take
the
words
as
many
of
us
as
have
been
baptized
to
be
conclusive
of
himself
,
and
but
some
of
that
Church
,
and
exclusive
of
the
rest
of
them
as
to
baptism
,
then
I
testify
they
are
much
more
exclusive
of
many
of
the●
from
that
duty
of
dying
to
sin
,
which
he
there
presses
upon
the
whole
Church
,
by
the
consideration
of
their
being
baptized
:
yea
if
that
phrase
as
many
of
us
as
have
been
baptized
doth
intimate
to
us
that
not
all
,
but
some
only
of
the
believing
Rom●
had
bin
baptizd
,
then
it
must
needs
intimate
to
us
that
not
all
but
some
of
the
believing
Rom●
were
engaged
by
their
baptism
,
and
pressed
by
Paul
in
that
chap.
from
the
consideration
of
their
death
,
and
burial
with
Christ
in
baptism
,
to
dy
to
sin
and
live
to
righteousnesse
,
which
no
rational
man
can
imagine
,
but
rather
as
they
were
all
urged
by
an
Argument
drawn
from
their
baptism
to
live
to
God
,
so
they
had
assuredly
been
all
of
them
baptized
.
And
the
same
may
be
said
of
that
same
phrase
as
t
is
used
to
the
Galatians
Gal.
3.
to
whom
Pauls
drift
was
to
prove
what
he
had
said
of
them
all
in
the
verse
above
v.
26.
viz.
that
they
were
all
the
children
of
God
by
faith
in
Christ
:
and
how
doth
he
prove
it
that
they
were
so
?
no
otherwise
but
by
this
Medium
,
viz.
that
they
had
been
all
baptized
:
you
are
all
the
children
of
God
by
faith
in
Christ
,
for
as
many
of
you
as
have
been
baptized
into
Christ
have
visibly
put
him
on
,
and
thereby
declared
you
have
faith
in
him
,
which
having
,
you
are
the
children
of
God
:
in
form
his
Argument
runs
thus
,
viz.
As
many
of
you
as
have
been
baptized
into
Christ
have
put
on
Christ
,
and
are
thereby
apparently
declared
to
be
the
children
of
God
by
faith
in
him
.
But
you
have
been
all
baptized
into
Christ
&c.
Ergo
,
&c.
This
must
needs
be
his
sense
here
too
,
or
else
if
the
term
as
many
of
you
as
have
been
baptized
must
not
be
taken
as
conclusive
of
all
the
Galatians
to
whom
he
writes
,
but
exclusive
of
some
of
them
from
baptism
,
it
must
be
exclusive
of
the
same
persons
from
being
proved
by
Pauls
Argument
drawn
from
their
baptism
to
to
be
the
children
of
God
:
as
many
as
received
him
to
them
gave
he
power
to
be
come
the
Sons
of
God
,
is
as
much
as
to
say
,
he
gave
power
to
become
the
sons
of
God
to
no
more
then
such
as
received
him
:
so
as
many
of
you
as
have
been
baptized
into
Christ
have
put
on
Christ
,
and
are
thereby
visibly
declared
to
be
the
children
of
God
by
faith
in
him
,
though
it
do
not
signify
that
all
the
Galatians
had
not
been
baptized
,
but
some
of
them
onely
,
yet
it
signifies
this
however
that
no
more
then
such
as
had
been
baptized
into
Christ
,
had
put
him
on
and
were
thereby
declared
to
be
Gods
children
,
and
consequently
that
if
but
some
of
the
Galatians
were
baptized
,
but
some
of
them
onely
appeared
to
be
Gods
children
:
which
were
absurd
to
think
and
would
render
Paul
as
contradictory
to
himself
in
the
verse
above
,
where
he
saies
ye
are
all
the
children
of
God
,
so
very
ridiculous
in
his
Argument
;
and
render
his
proof
as
pedling
as
if
he
had
said
thus
by
way
of
position
,
viz.
you
are
all
,
even
every
one
of
you
,
the
children
of
God
,
and
then
by
way
of
proof
thus
,
viz.
for
some
of
you
have
been
baptized
,
and
by
that
baptism
of
yours
are
declared
so
to
be
,
though
the
rest
are
not
.
Ranterist
.
You
make
baptism
I
perceive
very
needfull
but
the
Apostle
Peter
who
very
well
understood
the
Commission
given
to
him
and
the
rest
of
his
fellow
Apostles
Matth.
28
,
29
,
20.
Mark
16.15.16
.
when
he
speaketh
of
the
baptism
that
saveth
1
Pet.
3.21
.
least
any
should
think
that
he
meant
the
baptism
of
water
,
whereof
we
speak
,
by
which
the
filth
of
the
body
is
put
away
,
he
excludeth
the
putting
away
the
filth
of
the
flesh
,
and
places
baptism
wholly
in
the
answer
of
a
good
conscience
towards
God
,
neither
can
any
man
truely
say
that
by
putting
away
of
the
filth
of
the
flesh
is
here
to
be
understood
the
putting
away
of
the
●ilthy
works
of
the
flesh
for
then
could
it
neither
be
excluded
from
salvation
,
which
is
promised
them
which
mortify
the
deeds
of
the
flesh
,
but
walk
after
the
spirit
Rom.
8.1.17
.
nor
opposed
to
the
answer
of
a
good
conscience
,
which
springs
from
the
putting
away
of
dead
works
,
such
as
the
works
of
the
flesh
are
,
for
he
only
is
truly
said
to
have
a
good
conscience
,
who
is
not
conscious
to
himself
of
walking
according
to
the
flesh
.
Baptist.
That
by
the
words
putting
away
the
filth
of
the
flesh
,
is
meant
that
bare
outward
dispensation
of
water
I
freely
do
,
and
every
one
must
grant
,
and
therefore
what
is
spoken
by
you
in
proof
of
that
might
well
have
been
spared
:
also
that
the
bare
submission
to
that
outward
dispensation
of
water
is
not
that
,
which
simply
of
it self
,
and
abstract
from
the
inward
i.
e.
the
answer
of
a
good
conscience
doth
save
us
,
must
needs
be
granted
also
:
but
what
of
this
?
will
it
therefore
follow
that
it
is
to
be
omitted
,
and
not
made
use
of
at
all
?
in
reason
surely
it
cannot
be
so
assertter
:
for
as
the
bare
outward
hearing
of
the
word
without
doing
it
,
will
do
us
no
good
but
rather
hurt
,
&
yet
that
outward
hearing
is
an
ordinance
at
no
hand
to
be
neglected
,
but
necessarily
to
be
used
in
order
to
the
doing
of
the
word
,
without
which
we
had
better
never
hear
,
for
we
shall
not
save
,
but
deceive
our
own
souls
Iam.
1.22
.
and
shall
perish
in
the
end
Mat.
7.26
.
and
as
bare
outward
fellowship
in
breaking
of
bread
is
so
far
from
saving
,
that
we
eat
and
drink
judgement
to
our selves
unlesse
withall
we
discern
the
Lords
body
,
and
be
pattakers
of
the
thing
signified
,
and
yet
that
outward
service
is
needful
to
be
performed
:
so
though
water
baptism
doth
not
save
us
ex
opero
operato
,
and
unlesse
it
be
answered
within
by
the
answer
of
a
good
conscience
,
yet
what
consequence
is
there
from
hence
that
it
need
not
be
done
at
all
?
neither
doth
Peter
altogether
exclude
the
putting
away
the
filth
of
the
flesh
,
as
not
to
be
practised
,
and
place
the
business
of
baptism
wholly
in
the
answer
of
a
good
conscience
,
as
you
here
say
he
doth
,
but
rather
places
the
baptism
that
saves
in
both
these
[
*
](A39566-e193080-b)
*
As
Christ
also
doth
Mar.
16.16
.
saying
he
that
believeth
and
is
baptized
shall
be
saved
:
for
true
,
he
that
believeth
not
,
whether
he
be
baptized
or
no
,
shall
be
damned
.
,
not
in
either
without
the
other
,
yea
in
that
he
saies
thus
,
baptism
doth
also
now
save
us
,
not
the
putting
away
the
filth
of
the
flesh
,
but
the
answer
of
a
good
conscience
,
he
includes
the
baptism
with
water
,
as
that
,
which
is
to
be
done
,
but
not
to
be
rested
in
as
available
to
salvation
,
without
the
other
.
Ranterist
.
There
is
no
man
sent
by
Christ
to
baptize
,
so
that
were
I
never
so
willing
to
be
baptized
,
yet
there
is
none
to
baptize
me
:
for
though
it
should
be
granted
,
which
neverthelesse
is
false
,
and
cannot
be
evinced
out
of
the
Scripture
,
that
the
Apostles
were
sent
to
baptize
with
water
,
yet
this
doth
not
warrant
others
to
do
so
likewise
,
unlesse
they
can
prove
that
whatsoever
was
spoken
to
the
Apostles
was
spoken
to
them
,
and
by
this
account
they
must
go
into
all
Nations
,
and
make
them
disciples
having
first
stayed
at
Ierusalem
till
they
have
been
indued
with
power
from
on
high
,
for
both
things
are
injoined
to
the
Apostles
by
Christ
.
Baptist.
That
the
Apostles
were
not
sent
to
baptize
in
water
in
such
a
sense
as
Paul
saies
1
Cor.
1.
Christ
sent
not
him
to
baptize
in
i.
e.
to
dispense
that
ordinance
necessarily
with
their
own
hands
,
so
but
that
when
they
had
preacht
and
converted
persons
to
the
faith
,
others
might
help
●o
administer
it
,
I
granted
above
,
but
that
they
were
not
sent
to
preach
the
Gospel
i.
e.
the
baptism
of
faith
and
repentance
for
remission
of
sins
among
all
Nations
,
as
far
as
they
were
capable
,
and
that
baptism
in
water
was
not
a
part
of
that
Gospel
ministration
,
which
was
committed
to
them
,
to
command
all
Nations
to
observe
,
and
to
see
dispensed
,
on
all
that
should
be
discipled
therein
,
this
I
utterly
deny
,
and
the
contrary
to
it
is
so
clearly
evinced
in
the
word
,
that
he
that
runs
may
read
it
,
for
either
Christ
commanded
them
Mat.
28.
to
teach
baptizing
,
not
with
the
spirit
,
but
in
water
,
or
else
Peter
miserably
mistook
his
commission
,
that
in
obedience
thereto
presses
1000●
of
people
at
once
,
enquiring
what
they
should
do
,
to
be
baptized
in
the
name
of
the
Lord
Jesus
,
promising
onely
,
that
so
doing
they
should
,
not
from
him
surely
,
but
from
Christ
receive
the
holy
spirit
,
Act.
2.39
.
and
also
concerning
a
people
,
that
were
already
baptized
with
the
spirit
,
asks
who
can
forbid
water
why
these
may
not
be
baptized
?
commanding
them
,
who
were
ready
to
hear
no
more
then
what
was
commanded
him
of
God
to
deliver
to
them
,
Act.
10.23
.
to
be
baptized
in
the
name
of
the
Lord
:
and
if
by
the
Apostles
you
mean
the
eleven
onely
,
that
were
within
hearing
,
when
Christ
spake
,
as
t
is
to
him
,
that
is
not
afraid
of
cold
water
,
undoubtedly
true
,
that
these
were
,
so
as
undeniable
it
is
that
others
were
sent
to
baptize
in
water
as
well
as
they
viz.
Philip
that
baptized
the
Samaritans
,
and
Eunuch
,
Paul
that
baptized
so
many
of
the
Corinthians
as
he
did
,
and
Ananias
that
baptized
him
,
or
else
they
made
and
preacht
a
Gospel
of
their
own
heads
,
another
Gospel
,
and
not
Christs
,
which
if
they
did
,
they
made
more
hast
then
good
speed
to
themselves
,
for
such
as
teach
for
doctrines
of
Christ
their
own
traditions
,
and
run
before
they
are
sent
,
do
both
worship
God
in
vain
,
and
shall
neither
of
them
have
any
thank
from
him
for
their
labour
:
and
that
what
was
spoken
to
those
11
Apostles
themselves
as
to
the
point
of
baptism
,
was
spoken
also
to
us
,
even
to
such
in
all
Nations
,
as
being
once
discipled
are
after
that
enabled
from
God
to
preach
the
Gospel
,
is
no
l●sse
evident
then
all
the
rest
Matth.
28.19
.
Teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
among
which
water
baptism
was
one
v.
18.
and
whereas
you
say
upon
this
account
we
must
go
into
all
nations
and
make
them
disciples
,
who
doubts
but
that
t
is
our
duty
so
to
do
to
the
utmost
of
our
power
(
and
they
could
do
no
more
)
for
that
s
commanded
,
and
baptism
too
,
to
be
observed
to
the
end
;
but
for
their
staying
at
Ierusalem
till
they
were
indued
with
power
from
on
high
and
beginning
first
to
preach
there
,
that
did
concern
them
only
as
a
special
circumstance
for
that
time
,
not
pertaining
to
the
substance
of
the
service
,
nor
required
of
all
the
Apostles
themselves
,
and
administrators
of
baptism
then
,
(
for
if
it
had
Ananias
,
Philip
,
Paul
began
at
the
wrong
end
of
their
businesse
,
when
one
of
them
began
to
preach
the
Gospel
at
Samaria
,
the
other
at
Damascus
,
not
going
up
to
Ierusalem
first
Gal.
1.17
.
)
and
if
not
of
them
why
it
should
be
of
us
I
know
not
:
Neverthelesse
as
to
the
substance
of
that
command
I
grant
that
every
one
is
to
tarry
till
he
be
indued
more
or
lesse
with
power
,
i.
e.
boldnesse
,
wisdome
,
knowledge
,
utterance
,
resolution
,
self
denyall
&c.
before
he
goes
out
as
Christs
Messenger
to
preach
to
the
nations
:
but
being
so
indued
,
and
furnished
must
out
[
*
](A39566-e193360-b)
*
1
Pet.
4.11
.
(
for
ought
I
know
)
among
all
people
,
as
he
hath
ability
,
and
occasion
beginning
at
the
place
where
he
is
,
and
proceeding
to
spread
the
Gospel
afar
off
,
if
he
find
not
work
enough
neerer
home
.
Ranterist
:
Could
it
be
proved
,
as
it
cannot
,
that
there
are
some
sent
to
baptize
yet
even
then
will
it
not
follow
that
I
,
and
such
as
I
am
ought
to
be
baptized
by
them
,
for
we
do
not
read
that
any
of
the
Apostles
,
or
Apostolike
men
did
ever
baptize
any
but
such
as
are
newly
converted
to
the
Christian
Religion
,
but
I
and
such
as
I
am
have
from
our
infancy
imbraced
the
Christian
Religion
,
and
no
other
,
now
if
our
Adversaries
did
rightly
infer
that
because
there
is
neither
precept
nor
example
in
Scripture
,
for
baptizing
of
infants
therefore
it
is
a
needlesse
thing
,
in
like
manner
I
may
as
tru●y
conclude
,
for
asmuch
as
their
is
neither
precept
nor
example
in
Scripture
for
baptizing
such
as
have
been
bred
up
in
the
Christian
Religion
and
never
professed
any
other
,
I
and
su●h
as
I
am
have
no
need
at
all
to
be
baptized
.
Baptist.
That
some
are
sent
to
baptize
is
proved
above
,
and
sure
enough
,
if
it
be
(
as
we
see
t
is
Act.
2
.
39-10.47
,
48.
mens
duty
to
be
baptizd
,
or
else
Christ
hath
required
a
service
of
every
man
,
and
that
sub
poenâ
too
[
*
](A39566-e193450-b)
*
for
he
that
hearkneth
not
to
his
voice
in
all
things
whatever
he
saith
shall
be
cut
off
from
among
his
people
Act.
3.22
,
●3
.
,
and
yet
though
never
so
willing
to
be
baptized
,
left
them
in
no
possible
capacity
to
perform
it
for
want
of
provision
of
administrators
:
but
that
you
and
such
as
you
are
,
yea
and
that
though
some
are
sent
to
baptize
,
have
such
a
Supersedeas
from
being
baptized
as
you
pretend
to
be
vouchsafed
you
by
Christ
Jesus
,
because
you
have
been
long
of
it
,
and
been
bred
up
in
the
Christian
Religion
is
such
a
strange
piece
of
businesse
as
I
know
not
in
any
wise
what
to
make
of
,
who
,
in
foro
hominum
,
&
ecclesiae
,
at
least
,
take
baptism
to
be
the
visible
badge
that
so
distinguishes
between
those
that
are
of
the
Christian
Religion
,
and
other
people
,
that
who
so
shall
say
he
is
of
the
Christian
religion
,
and
yet
never
was
,
nor
will
be
baptized
,
must
excuse
me
if
,
according
to
the
tenor
of
Christs
Testament
,
I
own
him
not
as
yet
to
be
a
Christian.
What
you
call
the
Christian
Religion
,
in
which
you
say
you
were
bred
up
,
I
know
not
:
if
you
mean
the
doctrines
of
faith
,
repentance
,
and
good
manners
,
alone
as
yet
,
and
abstract
from
baptism
,
this
(
whether
it
be
a
great
while
,
or
but
a
little
while
since
you
began
to
put
it
in
practise
,
the
matter
is
much
at
one
,
for
degrees
,
as
to
the
length
or
shortnesse
of
the
time
since
we
were
converted
,
do
not
vary
the
nature
of
the
case
)
this
I
say
is
so
far
from
exempting
,
that
t
is
the
onely
thing
ingaging
you
to
baptism
,
and
howbeit
you
say
there
is
neither
(
as
I
am
sure
there
is
not
for
baptizing
infants
)
yet
you
cannot
possibly
,
but
see
that
there
is
both
president
,
and
precept
for
the
baptizing
of
all
believers
,
and
of
all
in
any
Nations
that
are
discipled
:
so
that
if
you
have
been
converted
not
lately
but
long
ago
,
and
remained
till
now
unbaptized
,
you
have
so
much
the
more
need
to
hasten
to
it
,
and
instead
of
being
held
excused
from
now
doing
it
at
all
,
because
you
did
it
not
when
first
you
should
,
to
be
ex●uscitated
in
the
words
of
Ananias
to
Paul
saying
,
and
now
why
tarriest
thou
?
arise
and
be
baptized
,
and
wash
away
thy
sins
,
calling
on
the
name
of
the
Lord
.
But
if
by
the
Christian
Religion
,
which
you
say
you
were
bred
up
in
,
you
mean
either
that
Christian
Religion
of
the
Rantizer
that
teaches
men
to
change
the
ordinances
of
Christ
,
that
of
baptism
specially
,
as
to
its
form
and
subject
,
and
to
make
void
his
command
through
his
tradition
of
a
new
baptism
to
all
,
or
that
Christian
Religion
of
the
Ranter
that
so
rebells
against
that
law
of
Christ
that
he
will
give
way
to
have
now
no
water
baptism
at
all
,
these
two
Religions
,
as
Christian
as
you
count
and
call
them
,
are
both
but
Anti-christian
with
me
.
Ranterist
.
You
make
such
a
deal
of
do
about
water
baptism
as
so
needful
,
that
there
may
be
no
Church-fellowship
held
without
it
,
but
for
ought
I
see
yet
t
is
a
matter
of
no
such
weight
,
but
that
we
may
serve
God
as
acceptably
to
the
full
without
it
,
for
in
Christ
Iesus
neither
circumcision
availeth
any
thing
,
nor
uncircumcision
,
but
faith
,
which
worketh
by
love
Gal.
5.9
.
circumcision
is
nothing
,
and
uncircumcision
is
nothing
,
but
the
keeping
the
commandaments
of
God
1
Cor.
7.19
.
Baptist.
T
is
true
,
that
when
Paul
spake
this
,
which
was
when
there
was
an
abolition
of
circumcision
,
so
far
as
was
consistent
with
the
Jewes
ability
to
bear
it
,
and
when
it
was
now
de
jure
to
grow
out
of
date
,
then
circumcision
was
nothing
,
and
uncircumcision
nothing
,
so
that
t
was
altogether
needlesse
to
be
circumcised
,
but
as
nothing
as
it
is
now
,
yet
so
something
was
it
once
,
when
that
testament
it
was
the
sign
of
stood
,
that
every
soul
,
of
whom
it
was
then
required
,
that
was
not
circumcised
was
to
be
cut
off
from
having
fellowship
with
that
Church
and
people
,
and
as
nothing
as
this
baptism
or
no
baptism
is
with
you
now
,
yet
no
lesse
then
this
at
least
must
we
say
of
the
unbaptized
,
that
every
soul
that
shall
refuse
to
be
baptized
,
is
to
have
no
fellowship
with
Christs
Church
,
and
people
:
Acts
2.41.42
.
Secondly
,
as
nothing
as
circumcision
,
and
uncircumcision
,
baptism
or
no
baptism
are
with
you
,
yet
faith
which
worketh
by
love
is
something
,
as
Paul
himself
also
doth
seem
to
hint
,
and
the
keeping
of
the
commandements
of
God
,
which
love
to
the
Lord
Jesus
he
that
saies
he
can
expresse
without
keeping
his
commandements
,
among
which
baptism
in
water
is
not
the
least
,
and
without
counting
those
commands
of
his
not
too
grievous
to
submit
to
,
makes
either
Christ
a
lyar
,
or
else
himself
,
Ioh.
14.23
.
1
Iohn
2.4.5
.
1
Iohn
5.2.3
.
Thus
farre
concerning
water
baptism
,
to
which
in
the
primitive
times
there
were
,
and
in
all
times
also
,
wherein
it
is
or
shall
be
truly
dispenst
,
and
sincerely
submitted
to
,
there
assuredly
are
,
or
will
be
two
other
baptisms
concomitant
,
viz.
First
,
a
baptism
with
sufferings
.
Secondly
,
a
baptism
with
the
holy
spirit
,
to
support
under
those
sufferings
in
order
to
the
being
baptized
with
the
last
of
which
baptisms
,
there
was
then
an
ordinance
,
or
administration
of
Christ
viz.
prayer
and
laying
on
of
hands
,
which
was
practised
toward
all
believers
after
baptism
in
water
,
which
as
it
was
kept
on
foot
from
the
Apostles
daies
and
downward
among
the
Churches
of
Christ
in
after
ages
,
and
is
,
as
to
the
substance
of
the
service
,
kept
on
with
far
lesse
corruption
and
alteration
,
then
that
which
yet
cleaves
to
their
baptism
,
among
all
but
the
Presbyterian
part
of
the
national
priesthood
and
people
,
so
that
it
is
of
right
to
be
used
in
order
to
the
self
same
end
,
and
in
the
self
same
manner
now
as
then
it
was
,
because
the
present
use
,
and
practise
thereof
is
so
openly
(
not
to
say
obstinately
)
denied
not
onely
by
the
Ranter
,
who
rases
the
whole
foundation
,
and
the
Presby●erian
and
Independent
Rantizer
,
who
rase
down
that
,
or
at
least
do
not
raise
it
,
but
also
by
several
societies
of
persons
baptized
,
who
to
the
great
grief
of
such
congregations
as
own
the
whole
truth
,
and
are
built
upon
the
whole
foundation
or
beginning
doctrine
of
the
Prophets
and
Apostles
,
do
yet
ignorantly
withstand
it
,
and
some
,
even
of
these
,
bitterly
band
against
it
.
I
shall
the
Lord
assisting
in
all
possible
meeknesse
,
brevity
,
and
plainnesse
make
good
unto
them
;
and
that
in
this
one
single
long-winded
syllogism
onely
(
least
the
presse
which
now
presses
on
apace
after
me
,
and
is
at
the
very
heels
of
me
all
along
at
my
penning
of
this
whole
businesse
called
Anti-ranterism
,
should
overtake
me
,
and
stand
still
for
want
of
such
supply
as
it
expects
hourly
from
me
,
least
also
I
out
run
too
much
(
as
I
have
almost
done
already
)
the
bounds
prefixed
to
this
interposed
Treatise
)
the
Minor
proposition
of
which
argument
being
proved
,
and
cleared
from
those
clouds
of
objection
wherewith
some
strive
to
darken
it
,
will
both
evince
and
evidence
the
continuance
of
that
service
also
in
its
right
use
to
this
day
so
sufficiently
,
that
howbeit
much
more
might
be
spoken
,
yet
no
more
shall
at
this
time
at
least
by
me
.
Whatsoever
was
in
the
primitive
times
taught
,
practised
,
dispensed
or
submitted
to
,
own'd
or
observed
as
a
command
of
Christ
,
as
one
of
the
oracles
or
holy
things
of
God
,
as
a
part
of
that
foundation
on
which
the
true
visible
Church
is
built
,
as
one
of
the
very
principles
of
the
doctrine
of
Christ
,
as
a
practical
part
of
the
Law
,
Will
,
and
Testament
of
Christ
concerning
them
in
order
to
their
receiving
the
holy
spirit
of
promise
according
to
the
promise
,
at
their
first
beginning
to
be
disciples
,
at
or
about
the
time
of
their
baptism
and
before
actual
fellowship
in
the
visible
Church
,
in
all
the
Churches
,
and
among
all
baptized
believers
,
even
men
and
women
without
exception
of
any
,
without
the
least
hint
of
any
limitation
of
it
to
those
times
onely
,
and
without
the
least
intimation
to
us
in
the
word
of
Christ
that
t
was
his
will
it
should
then
cease
,
and
hath
also
plain
injunction
form
Christ
for
its
continuance
,
for
its
being
taught
to
,
and
observed
by
the
disciples
,
that
should
be
successively
in
all
the
world
through
all
nations
and
generations
of
it
to
the
end
,
and
hath
also
the
same
ends
,
grounds
and
reasons
why
it
was
to
be
used
continuing
still
to
this
day
as
much
as
then
,
is
certinly
in
the
same
manner
,
as
then
,
to
be
observed
to
this
very
day
.
But
on
this
wise
is
that
service
of
prayer
and
laying
on
of
hands
,
not
onely
on
officers
,
Deacons
,
Elders
,
messengers
in
order
to
their
receiving
of
the
holy
spirit
to
impower
them
in
a
fuller
measure
for
those
severall
functions
,
but
also
on
common
disciples
men
and
women
in
order
to
their
receiving
the
holy
spirit
in
such
manner
and
measure
as
Christ
Iesus
shall
be
pleased
to
impart
it
in
,
to
comfort
them
under
sufferings
,
and
make
them
fit
for
fellowship
in
the
body
or
visible
Church
.
Therefore
that
service
of
laying
on
of
hands
with
prayer
on
common
disciples
,
men
and
women
,
as
well
as
that
on
officers
in
order
to
their
offices
,
is
now
to
be
observed
as
in
former
daies
.
The
first
proposition
is
so
undoubtedly
true
,
that
if
any
should
be
so
irrational
as
to
deny
it
,
(
as
I
judge
none
will
,
but
the
Rakesham
Ranter
that
regards
neither
God
nor
devil
,
and
reckons
on
all
Christs
commands
as
not
worth
a
rush
)
I
shall
be
more
rationall
then
to
believe
him
to
be
a
man
fit
to
reason
with
,
or
that
it
can
be
to
any
purpose
in
never
so
reasonable
a
manner
to
bespeak
him
.
As
for
the
Minor
wherein
t
is
affirmed
that
the
businesse
of
prayer
and
laying
on
of
hands
after
baptism
in
water
upon
every
disciple
man
or
woman
is
such
as
was
taught
,
practised
,
dispensed
,
submitted
to
,
ownd
,
and
observed
as
an
ordinance
,
and
command
of
Christ
&c.
as
it
followes
in
the
Major
,
that
remains
yet
to
be
cleared
,
which
by
that
time
I
shall
have
done
in
each
of
those
particulars
that
are
there
asserted
of
it
,
either
expressely
,
or
by
such
plain
and
legitimate
deductions
,
and
inferences
from
the
Scripture
as
may
be
justly
satisfactory
to
any
sincere
souls
that
love
truth
,
and
allow
others
to
draw
inferences
from
the
word
(
without
which
who
can
prove
that
he
shall
be
saved
?
[
*
](A39566-e193950-b)
*
for
no
man
can
of
himselfe
by
name
prove
expresly
that
he
shall
be
save
(
the
Scripture
promising
life
to
neither
Peter
nor
Paul
by
name
,
save
as
they
were
believers
)
but
onely
by
an
inference
from
the
Scripture
;
and
in
the
ballance
of
right
reason
,
comparing
Scripture
with
Scripture
,
or
by
arguing
in
some
such
manner
out
of
it
viz.
he
that
believeth
and
is
baptized
,
continuing
in
that
his
faith
and
obedience
till
death
,
shall
be
saved
,
Mark
16.16
.
Rom.
2.7
.
Heb.
10.35.38
.
but
I
believe
and
am
baptized
;
and
continue
in
that
faith
,
and
G●d
assisting
will
never
draw
back
,
Ergo
I
shall
be
saved
.
No
condemnation
to
them
that
walk
not
after
the
flesh
,
but
after
the
spirit
,
so
dying
,
but
I
walk
not
after
the
flesh
,
but
after
the
spirit
.
Ergo
so
doing
,
so
dying
,
there
s
no
condemnation
to
me
,
and
so
(
consequently
still
)
I
shall
be
saved
,
Rom.
8.1
.
)
as
well
as
themselves
,
and
by
discovering
the
weaknesse
of
such
exceptions
as
are
ordinarily
made
against
the
present
use
of
this
rite
or
service
,
t
wil
be
more
then
high
time
for
me
to
quit
this
subject
also
:
whereas
therfore
contrary
to
what
is
asserted
in
the
very
front
of
the
foregoing
argument
,
viz.
that
laying
on
of
hands
was
taught
in
the
primitive
times
,
I
find
it
intimated
to
us
by
way
of
query
,
that
some
,
who
even
therefore
as
well
as
for
other
reasons
by
them
rendred
cannot
practise
it
,
are
in
no
wise
satisfied
that
such
a
thing
as
laying
on
of
hands
on
all
baptized
believers
,
was
ever
taught
by
either
Christ
or
his
Apostles
;
[
*
](A39566-e194030-b)
*
witnesse
a
paper
newly
extant
,
subscribed
with
15.
hands
,
and
sent
to
my self
in
particular
by
one
of
the
subscribers
,
while
I
am
just
beginning
this
very
treatise
of
Anti-ranterism
(
which
occasions
a
more
distinct
handling
of
this
point
of
laying
on
of
hands
then
I
otherwise
intended
)
stiled
.
Questions
about
laying
on
of
hands
(
with
the
grounds
why
they
are
demanded
)
lovingly
propounded
to
all
those
churches
of
Iesus
Christ
in
London
or
elsewhere
,
or
to
any
one
member
of
the
body
of
our
Lord
,
who
pleadeth
or
preacheth
for
the
necessity
or
usefulnesse
of
laying
on
of
hands
to
be
practised
by
all
baptized
believers
.
The
2d
.
query
of
which
is
on
this
wise
viz.
We
desire
to
be
directed
by
them
unto
some
place
of
Scripture
(
if
they
know
of
any
)
where
our
Lord
Iesus
Christ
or
any
of
his
Apostles
or
disciples
preached
this
doctrine
viz.
that
all
baptized
believers
ought
to
practise
or
submit
unto
laying
on
of
hands
.
in
proof
of
this
that
laying
on
of
hands
was
taught
,
I
send
such
as
doubt
of
it
first
to
the
name
of
doctrine
of
Christ
,
by
which
in
common
together
with
the
other
five
principles
of
it
,
it
is
denominated
Heb.
6.1.2
.
leaving
the
principles
of
the
doctrine
of
Christ
,
not
laying
again
the
foundation
of
repentance
from
dead
works
,
and
of
faith
towards
God
,
and
of
the
doctrine
of
baptisms
and
of
laying
on
of
hands
,
which
denomination
of
doctrine
of
Christ
could
not
possibly
belong
to
it
properly
,
but
that
it
was
somewhere
,
or
at
sometime
or
other
taught
by
either
Christ
or
his
Apostles
or
disciples
,
in
the
judgement
of
any
that
are
but
so
far
learned
as
to
know
whence
the
word
doctrine
is
derived
,
which
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
greek
is
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
is
of
doceo
to
teach
:
but
secondly
,
whereas
t
is
desired
that
we
should
(
if
we
know
of
any
)
direct
to
some
place
of
Scripture
,
where
ever
Christ
,
or
any
of
his
Apostles
or
disciples
did
preach
this
doctrine
that
all
baptized
believers
ought
to
practise
or
submit
unto
laying
on
of
hands
,
for
my
own
part
I
shall
direct
the
enquirers
to
several
Scriptures
,
in
one
of
which
as
it
is
expresse
enough
,
so
in
the
rest
its
plain
enough
to
such
as
are
not
more
resolved
to
proceed
in
propounding
questions
,
then
,
when
they
are
answered
to
be
resolved
,
that
some
or
other
of
the
Apostles
or
disciples
of
Christ
did
teach
and
preach
that
doctrine
:
the
first
of
these
is
Heb.
5.12
.
where
to
that
Church
of
the
Hebrews
or
Iews
the
very
platform
to
all
the
rest
,
which
,
(
as
to
its
more
compleat
outward
form
and
order
,
and
that
denomination
of
the
Church
,
to
which
God
added
dayly
such
as
should
be
saved
,
)
had
its
first
being
,
and
beginning
under
Peters
teaching
Act.
2.
t
is
said
thus
viz.
whereas
for
the
time
ye
ought
to
be
teachers
,
ye
have
need
to
be
taught
again
,
which
be
the
first
principles
of
the
oracles
of
God
.
Where
note
first
from
the
words
taught
again
,
that
they
were
taught
once
before
all
the
principles
of
the
doctrine
of
Christ
,
whereof
this
laying
on
of
hands
is
said
to
be
one
:
and
not
only
so
,
but
secondly
,
from
these
words
you
ought
to
be
teachers
,
that
by
this
time
they
should
have
been
of
ability
to
teach
these
principles
to
others
,
which
also
shews
that
these
principles
ought
all
along
still
to
be
taught
:
Moreover
if
it
be
queried
where
or
by
whom
these
Hebrewes
were
at
first
taught
this
A
B
C
,
these
principles
of
the
oracles
of
God
there
spoken
of
,
is
it
not
as
clear
as
the
sun
to
any
serious
,
understanding
,
considerate
spirit
that
it
was
by
Peter
at
Ierusalem
in
his
first
preaching
there
in
obedience
to
Christs
commission
,
Mat.
28.
after
power
was
come
upon
him
from
on
high
,
in
Act.
2.
which
I
direct
to
as
a
second
place
wherein
we
may
find
it
preached
?
did
not
Peter
there
lay
this
foundation
of
the
principles
of
the
doctrine
of
Christ
among
them
in
preaching
,
as
they
did
themselves
in
practising
,
Heb.
6
▪
2.
and
howbeit
the
whole
form
of
the
doctrine
he
there
delivered
is
not
set
down
,
as
none
of
the
doctrine
that
Philip
preacht
at
Samaria
is
,
nor
of
that
Paul
preacht
at
Philippi
Act.
16.14
.
nor
at
Corinth
Act.
18.8
.
yet
is
it
not
by
sundry
passages
as
evident
that
he
taught
that
principle
of
laying
on
of
hands
among
all
the
rest
,
as
it
is
(
and
how
evident
that
is
,
is
shewed
above
)
that
they
in
those
other
places
preached
baptism
?
shall
we
think
that
Peter
taught
the
principles
of
the
doctrine
of
Christ
,
all
which
he
was
to
lay
as
one
foundation
among
them
,
by
the
halves
?
did
he
build
them
upon
one
part
of
the
foundation
,
and
not
on
the
other
part
?
did
he
constitute
them
partly
upon
it
,
and
partly
beside
it
?
did
he
teach
them
all
the
rest
of
the
principles
(
every
of
which
its
said
Heb.
5.12
.
they
had
been
taught
)
viz.
faith
,
repentance
,
baptism
,
resurrection
,
and
judgement
,
and
did
he
leave
out
that
one
onely
of
laying
on
of
hands
,
specially
since
it
s
said
that
with
many
other
words
he
exhorted
that
people
,
who
are
said
there
also
to
continue
in
the
Apostles
doctrine
?
what
man
that
devotes
himself
to
the
comparing
of
Scripture
with
Scripture
can
imagine
it
?
and
if
not
,
why
not
be
satisfied
that
it
was
preacht
by
some
at
least
of
Christs
Apostles
to
all
baptized
believers
?
A
third
Scripture
I
direct
the
inquirers
unto
,
is
Act.
8.5.12.14.15.16.17
.
whence
first
its
evident
from
the
Apostles
administring
,
and
the
Samaritans
submission
to
it
,
that
the
doctrine
in
the
purport
and
tendency
of
it
,
was
first
declared
,
(
unlesse
we
shall
judge
the
Saints
at
Samaria
were
such
idiots
as
to
act
by
implicit
faith
,
as
men
were
not
to
do
,
but
by
comparison
of
what
they
said
with
the
Scriptures
,
under
the
ministry
of
the
Apostles
themselves
Act.
17.22
.
and
to
yield
blind
obedience
to
they
knew
not
what
,
the
Apostles
also
justifying
them
in
it
,
which
if
they
did
,
then
you
that
professe
your selves
to
be
yet
ignorant
in
that
service
,
and
that
you
know
not
the
meaning
of
it
may
submit
to
it
as
safely
,
though
as
senslessely
,
as
they
,
from
the
hands
of
such
as
do
;
which
yet
when
all
is
done
I
am
sure
you
may
not
:
but
Secondly
,
more
evident
yet
if
you
weigh
some
passages
of
that
text
it self
,
the
words
whereof
are
on
this
wise
viz.
then
went
Philip
down
unto
Samaria
and
preached
Christ
to
them
,
v.
5.
and
when
they
believed
the
things
spoken
by
Philip
pertaining
to
the
Kingdom
of
God
,
they
were
baptized
both
men
and
women
,
when
they
at
Ierusalem
heard
that
Samaria
had
received
the
word
of
God
,
they
sent
unto
them
Peter
and
John
,
who
when
they
were
come
,
prayed
for
them
that
they
might
receive
the
holy
spirit
,
for
as
yet
he
was
fallen
upon
none
of
them
,
onely
they
were
baptized
in
the
name
of
the
Lord
Iesus
,
then
laid
they
their
hands
on
them
,
and
they
received
the
holy
spirit
.
It
s
said
that
Philip
preached
Christ
,
and
spoke
of
the
things
pertaining
to
the
the
Kingdome
of
God
,
and
that
they
received
the
word
of
God
,
which
they
did
not
surely
,
so
much
as
to
believe
what
was
to
be
done
,
till
he
had
preached
it
,
now
can
any
rationall
man
think
,
that
he
preached
Christ
and
the
things
pertaining
to
his
kingdome
,
and
the
word
of
God
,
and
not
preach
so
much
as
all
the
principles
of
the
oracles
of
God
,
not
so
much
as
all
the
first
Rudiments
or
whole
beginning
word
of
Christ
?
but
left
out
imposition
of
hands
onely
among
all
the
rest
,
as
none
of
the
word
of
Christ
,
nor
of
the
things
pertaining
to
his
kingdome
as
not
to
be
preacht
,
no
not
in
that
juncture
wherein
immediately
after
it
was
to
be
,
and
accordingly
was
,
so
universally
submitted
to
by
them
,
and
dispenst
unto
them
?
or
if
you
say
they
received
not
that
word
of
laying
on
of
hands
from
Philip
,
but
from
Peter
and
Iohn
.
I
answer
,
t
is
true
practically
from
the
hands
of
Peter
and
Iohn
dispensing
it
,
but
by
faith
,
so
as
to
believe
it
to
be
a
practicable
doctrine
that
was
their
duty
to
own
,
from
the
mouth
of
Philip
dispensing
the
doctrine
,
of
it
,
or
suppose
that
Philip
spake
nothing
of
it
till
Peter
and
Iohn
came
,
which
is
non
supponendum
,
yet
is
it
likely
that
the
Apostles
that
were
sent
to
them
from
Ierusalem
,
though
nothing
is
said
of
that
they
said
,
that
therefore
they
said
nothing
to
them
at
all
?
yea
will
right
reason
ever
receive
this
for
truth
,
that
the
Apostles
were
sent
to
Samaria
upon
the
account
of
some
service
(
whether
solely
that
of
prayer
and
laying
on
of
hands
it
matters
not
so
long
as
that
was
one
part
of
it
at
least
)
and
yet
neither
acquaint
them
(
whether
before
acquainted
with
it
or
no
)
to
what
end
and
purpose
they
came
,
and
what
was
the
end
and
purport
of
that
service
they
onely
or
mainly
came
for
?
he
that
can
receive
this
let
him
receive
it
,
for
my
part
I
professe
I
cannot
.
A
fourth
place
from
whence
it
is
easily
gathered
that
the
doctrine
of
laying
on
of
hands
in
order
to
their
receiving
the
holy
spirit
,
was
wont
to
be
preached
to
all
baptized
believers
is
Act.
19.1
,
2.3
.
where
Paul
speaking
to
the
whole
company
of
disciples
that
he
found
at
Ephesus
,
the
number
wherof
were
then
but
about
twelve
,
among
whom
the
doctrine
of
laying
on
of
hands
in
order
to
the
receiving
the
holy
spirit
had
not
been
preached
at
the
time
of
their
baptism
,
seems
to
reprove
and
blame
the
neglect
of
it
,
enquiring
whether
they
had
not
received
the
holy
spirit
,
supposing
surely
at
least
that
the
promise
of
it
had
been
to
them
,
and
prayer
made
for
them
in
the
usual
way
,
with
laying
on
of
hands
that
they
might
receive
it
,
but
marveiling
much
that
they
,
being
baptized
believers
,
had
not
been
informed
about
these
matters
,
nor
had
so
much
as
heard
of
the
holy
spirit
,
have
you
received
the
holy
●pirit
?
(
saies
he
)
no
nor
so
much
as
heard
of
it
,
(
say
they
)
no
?
unto
what
then
were
you
baptized
(
saies
he
)
if
at
least
you
have
not
so
much
as
heard
of
it
?
as
who
should
say
,
who
baptized
you
I
wonder
,
and
did
not
so
much
as
instruct
you
about
the
spirit
,
nor
,
laying
on
their
hands
,
pray
for
you
that
you
might
receive
the
spirit
?
this
plainly
shewes
that
by
right
they
should
all
about
the
time
of
their
baptism
in
water
have
heard
of
the
holy
spirit
,
and
in
what
way
it
was
to
have
been
expected
by
them
,
even
that
of
laying
on
of
hands
,
none
of
all
which
they
having
so
much
as
heard
of
as
yet
,
Paul
therefore
after
some
words
of
fuller
information
to
them
,
and
such
other
passages
as
fell
out
thereupon
laid
his
hands
on
them
verse
6.
in
order
to
their
receiving
the
holy
spirit
.
These
Scriptures
(
what
they
are
to
others
I
know
not
)
are
to
me
a
cleer
,
and
safe
conduct
into
the
belief
of
this
truth
,
that
the
doctrine
of
laying
on
of
hands
with
prayer
in
order
to
receiving
the
holy
spirit
,
both
was
in
the
primitive
times
,
and
was
to
be
preached
to
all
baptized
believers
,
as
that
which
was
no
lesse
then
their
duty
to
own
and
submit
to
have
dispensed
to
them
.
And
as
it
was
so
universally
taught
,
and
preached
,
so
was
it
as
universally
in
those
times
practised
,
dispensed
,
submitted
to
,
ownd
and
observed
in
all
the
churches
,
and
among
all
baptized
believers
,
even
men
and
women
without
exception
:
This
is
evident
out
of
the
four
forenamed
places
viz.
[
*
](A39566-e194790-b)
*
Heb.
5.12.6.1
,
2.
Act.
19
6.
Act.
8.12.15.16
,
17.
Act.
2.40
,
42.
in
the
first
of
which
it
is
not
only
expresse
that
they
,
i.
e.
all
that
Jewish
Church
had
been
taught
this
principle
among
the
rest
,
but
also
that
it
had
been
practically
owned
and
observed
among
them
as
well
as
all
the
rest
:
for
as
it
s
said
there
of
all
the
principles
together
that
these
Jewes
had
need
to
be
taught
them
again
,
so
that
they
should
not
now
lay
them
again
,
but
go
on
to
perfection
,
which
shews
that
as
these
principles
had
been
all
preacht
to
them
all
,
so
all
these
Jewes
or
Hebrews
did
once
lay
them
all
as
a
foundation
at
their
first
beginning
to
be
a
Church
,
and
therfore
this
of
laying
on
of
hands
among
the
rest
.
In
the
second
we
read
that
Paul
laid
his
hands
on
all
the
baptized
believers
that
he
found
at
Ephesus
,
being
then
no
more
in
number
then
about
12.
speaking
(
as
it
were
)
by
way
of
blame
,
and
reproof
of
those
by
whom
they
were
baptized
,
that
this
was
not
also
done
by
them
at
their
baptism
,
in
order
to
their
receiving
the
holy
spirit
,
much
more
in
that
they
were
not
so
much
as
informed
that
there
was
a
holy
spirit
to
be
expected
by
them
ver.
32.3
.
which
may
serve
also
as
an
Argument
to
them
,
that
say
,
as
some
of
the
inquirers
do
,
that
the
reproof
of
the
omission
of
any
service
doth
evince
that
that
service
ought
to
have
been
performed
,
and
as
an
answer
also
to
the
fourth
question
of
the
abovenamed
enquirers
with
the
ground
thereof
which
is
this
viz.
[
*
](A39566-e194870-b)
*
because
many
blame
and
reprove
baptized
believers
because
they
do
not
practise
,
submit
to
,
or
come
under
laying
on
of
hands
.
Therefore
we
desire
to
know
of
them
,
if
they
can
tell
of
any
of
the
servants
of
Christ
,
that
ever
did
reprove
or
blame
any
sort
of
people
,
whether
baptized
or
not
,
because
laying
on
of
hands
was
not
practised
,
or
submitted
to
by
them
.
In
the
third
place
we
find
it
most
expressely
asserted
that
Peter
and
Iohn
prayed
for
them
that
they
might
receive
the
holy
spirit
,
and
laid
their
hands
on
them
i.
e.
all
those
men
and
women
(
for
that
s
the
only
substantive
to
this
pronoun
them
in
that
place
,
of
whom
it
s
said
before
that
they
were
baptized
in
the
name
of
the
Lord
Iesus
:
which
word
only
they
were
baptized
intimates
to
us
thus
much
also
,
viz.
that
though
they
had
submitted
so
far
as
to
baptism
,
yet
they
had
not
practised
all
that
was
to
be
practised
by
them
,
but
that
some
other
service
was
yet
behind
,
which
ought
to
be
performed
towards
them
,
viz.
that
of
laying
on
of
hands
.
In
the
fourth
it
s
asserted
also
most
plainly
that
all
the
three
thousand
believers
that
were
baptized
did
gladly
receive
the
word
,
i.
e.
the
word
that
Peter
preacht
to
them
,
who
exhorted
them
with
many
other
words
then
those
that
are
there
specified
,
viz.
repentance
and
baptism
,
and
that
they
continued
in
the
Apostles
doctrine
,
of
which
word
and
doctrine
,
if
we
may
judge
the
word
or
doctrine
of
Christ
&
the
Apostles
to
be
one
and
the
same
)
laying
on
of
hands
was
part
as
well
as
faith
,
repentance
,
baptism
,
resurrection
,
and
judgement
,
Heb.
6.1.2
.
besides
,
if
the
word
and
doctrine
of
Christ
that
was
preacht
and
practised
at
Jerusalem
was
the
self
same
word
and
doctrine
,
that
was
after
preacht
and
practised
at
Samaria
,
then
we
may
safely
gather
that
whatever
was
preacht
and
practised
by
them
at
Samaria
had
been
preacht
and
practised
by
them
at
Ierusalem
before
,
from
whence
they
came
immediately
to
Samaria
,
where
its
easie
to
be
discerned
by
any
but
such
as
will
bend
their
brains
to
multiply
impertinencies
,
and
to
make
blu●ies
to
themselves
,
and
others
in
businesses
that
are
beyond
doubt
to
impartial
inquirers
,
that
they
laid
hands
,
praying
for
them
that
they
might
receive
the
holy
spirit
,
on
all
those
believers
there
that
were
baptized
,
whether
men
or
women
without
exception
,
if
we
may
as
warrantably
understand
the
men
and
women
,
that
are
said
to
be
baptized
v.
12.
to
be
the
same
persons
that
are
said
to
be
baptized
in
the
name
of
the
Lord
Jesus
v.
16.
and
the
same
persons
that
are
denoted
by
that
pronoun
them
v.
14.15.16
.
as
I
am
sure
we
cannot
warrantably
,
because
not
congruously
,
do
otherwise
?
for
who
else
can
be
meant
all
along
but
the
very
same
(
and
not
some
of
them
onely
,
but
even
all
the
same
,
even
the
men
and
women
,
that
are
related
above
to
be
baptized
?
)
for
whereas
its
said
ver.
12.
when
they
believed
,
they
were
baptized
both
men
and
women
,
and
v.
16.
that
the
holy
spirit
was
fallen
upon
none
of
them
,
onely
they
were
baptized
,
must
not
they
and
them
there
be
taken
for
all
those
that
are
said
to
be
baptized
above
?
and
so
consequently
when
it
is
said
ver.
15.
that
they
prayed
for
them
,
and
ver.
17.
that
they
laid
their
hands
on
them
,
doth
not
them
denote
out
the
very
same
?
Yet
this
cannot
be
digested
for
truth
with
some
of
the
inquirers
,
for
t
was
asserted
as
his
opinion
(
the
rest
assenting
to
it
by
their
silence
)
by
one
of
those
with
whom
we
had
some
discourse
at
Ely
house
Ma●ch
27.
1653.
(
whether
the
same
be
the
sense
of
all
those
that
sent
him
I
know
not
)
that
Peter
and
Iohn
did
not
with
prayer
lay
hands
on
all
the
baptized
believers
at
Samaria
,
but
on
the
men
only
,
and
not
on
the
women
.
[
*
](A39566-e195190-b)
*
As
if
women
were
not
under
the
promise
of
the
holy
spirit
,
repenting
believing
,
and
being
baptized
,
as
well
as
men
:
when
as
Peter
saies
Acts
●
.
39
.
to
the
whole
multitude
of
women
as
well
as
men
,
repent
and
be
baptized
,
and
ye
shall
receive
the
holy
spirit
,
for
the
promise
is
to
you
and
to
your
children
,
and
them
that
are
a
far
off
even
as
many
as
the
Lord
shall
call
:
as
if
John
Baptist
also
did
not
speak
promiscuously
to
the
multitudes
of
both
men
and
women
,
and
to
the
women
as
well
as
the
men
whom
he
baptized
,
when
he
said
I
indeed
baptize
you
with
water
,
but
she
shall
baptize
you
with
the
holy
spirit
:
and
if
baptized
believing
women
be
under
a
promise
of
being
baptizd
with
the
spirit
as
well
as
men
pro.
1.23
.
then
why
they
should
not
have
hands
laid
on
them
,
and
be
prayed
for
that
they
may
receive
it
as
well
as
the
other
,
according
to
the
promise
,
he
is
a
wiser
man
then
I
am
that
knowes
any
reason
.
And
whereas
in
proof
of
the
contrary
I
asserted
that
the
pronoun
them
in
v.
14.15.16.17
.
doth
relate
to
not
the
men
onely
,
but
the
men
and
women
,
even
all
those
that
are
said
to
be
baptized
,
as
the
adaequate
substantive
with
which
it
did
agree
:
t
was
answered
by
him
to
this
purpose
(
a
pretty
put
off
I
confesse
,
but
nothing
to
the
purpose
)
viz.
that
the
Scripture
had
expressions
both
particular
,
indefinite
,
and
universal
,
that
the
word
them
here
,
as
t
was
not
a
particular
,
so
t
was
not
an
universal
(
for
then
it
would
have
been
said
all
them
)
but
an
indefinit
expression
,
signifying
some
onely
not
all
,
whereby
he
bewrayed
his
too
little
acquaintance
with
one
received
rule
among
the
Rationallists
,
viz.
that
an
indefinite
proposition
,
or
expression
in
a
necessary
matter
is
equivalent
ever
to
an
universal
:
howbeit
my
reply
to
him
then
was
not
so
,
but
on
this
wise
,
viz.
that
if
we
must
take
them
but
indefinitely
only
,
for
some
and
not
all
the
persons
or
things
before
spoken
of
,
unlesse
that
particle
all
be
added
to
it
,
then
we
had
consequently
no
clear
command
from
Matth.
28.19
,
20.
to
baptize
all
that
are
discipled
,
and
converted
to
the
faith
,
for
by
the
pronoun
them
,
that
is
there
used
also
,
we
must
not
mean
all
them
,
but
some
of
them
onely
in
the
nations
that
are
discipled
,
because
it
s
not
said
all
them
,
but
meerly
them
,
but
I
intreated
him
from
his
conscience
to
tell
me
whether
he
did
think
,
that
when
Christ
saies
Go
teach
all
nations
baptizing
them
,
teaching
them
,
he
meant
that
they
should
baptize
all
them
,
or
but
some
of
them
only
in
the
nations
that
were
discipled
,
his
return
was
that
if
there
were
not
other
places
that
did
more
clearly
prove
it
that
Christ
commanded
that
all
should
be
baptized
then
Matth
28.
he
could
not
see
it
fully
commanded
there
:
and
being
desired
to
assign
any
place
,
wherein
Christ
did
more
universally
command
baptism
then
there
,
he
directs
us
to
Luke
7.30
.
where
it
s
said
the
Pharisees
rejected
the
Counsel
of
God
against
themselves
in
not
being
baptized
:
whence
he
gathered
that
baptism
was
the
Councel
,
and
consequently
the
commandement
of
God
to
all
men
,
because
they
are
here
reproved
for
rejecting
it
,
which
if
it
be
a
sound
Argument
to
prove
baptism
to
be
the
command
of
God
to
all
men
,
because
the
pharisees
in
particular
(
for
the
Pharisees
is
but
a
particular
expression
indigitating
one
single
sort
of
men
among
all
the
rest
,
and
not
so
much
as
an
indefinit
,
much
lesse
an
universal
)
because
I
say
the
Pharisees
in
particular
are
reproved
for
refusing
to
obey
it
,
how
much
better
may
we
collect
that
both
baptism
,
and
laying
on
of
hands
with
prayer
for
the
spirit
,
are
commanded
by
God
to
all
men
,
because
we
find
all
those
,
save
Simon
,
(
witnesse
his
giving
them
his
holy
spirit
)
recorded
as
most
highly
approved
of
God
,
that
at
any
time
did
reject
neither
,
but
silently
submit
themselves
both
?
Those
passages
between
that
my
beloved
friend
,
and
my self
I
could
not
conscientiously
neglect
to
set
down
,
least
I
should
seem
to
love
any
man
more
then
the
truth
,
for
the
sake
of
which
principally
,
and
partly
for
his
also
,
and
theirs
he
walks
with
,
whom
I
love
in
truth
,
as
far
as
they
love
the
truth
,
I
write
this
,
that
he
,
reviewing
here
his
own
empty
evasions
,
may
more
evidently
discern
himself
to
be
mistaken
in
many
things
,
then
he
may
be
capable
to
do
in
a
discourse
by
word
of
mouth
,
and
that
they
remembring
,
how
they
in
proof
of
baptism
it self
to
be
Christs
command
to
all
believers
,
are
necessitated
to
use
such
cloudy
inferences
and
deductions
,
as
those
above
,
may
excuse
us
more
then
many
,
if
not
most
,
of
that
party
do
,
if
in
proof
of
laying
on
of
hands
to
be
the
duty
of
all
baptized
believers
,
we
take
the
like
liberty
to
our selves
in
order
to
their
satisfaction
,
to
use
more
clear
inferences
and
deductions
,
then
those
,
out
of
Scripture
,
and
out
of
Heb.
6.2
.
it self
,
as
t
will
appear
that
we
do
,
to
reason
it self
rightly
acted
in
comparing
of
Scripture
with
Scripture
,
which
I
for
my
part
refer
the
enquirers
unto
as
the
surest
rule
to
try
the
spirits
by
,
and
to
try
all
inferences
,
or
deductions
by
,
because
the
best
of
men
are
liable
to
mistakes
,
and
sure
enough
to
fall
into
them
,
if
ceasing
to
exercise
their
reason
in
deducing
,
inferring
,
and
gathering
one
thing
out
of
another
,
they
will
receive
nothing
for
truth
,
though
otherwise
never
so
plain
,
even
to
common
sense
and
reason
,
unlesse
they
find
it
in
so
many
words
in
Scripture
,
as
t
is
by
us
exprest
in
:
and
this
is
all
that
I
shall
trouble
my self
to
say
in
reference
to
the
seventh
and
eighth
questions
of
the
late
Enquirers
with
the
grounds
thereof
,
which
are
laid
down
in
these
words
.
And
now
further
to
prove
the
Minor
of
the
forecited
syllogism
in
some
other
particulars
of
it
that
remain
unproved
,
viz.
that
laying
on
of
hands
was
not
only
taught
,
and
practised
,
dispenst
and
submitted
to
,
ownd
and
observed
among
all
baptized
believers
in
the
primitive
times
,
but
all
this
as
by
command
from
God
.
I
argue
thus
viz.
Either
by
command
from
God
or
without
it
;
But
neither
without
nor
against
command
from
God
,
Ergo
by
it
:
the
consequence
of
the
first
proposition
is
most
clear
,
for
whatever
Gospel
administration
was
never
commanded
by
God
to
be
dispensed
,
is
practised
(
if
practised
at
all
)
as
a
tradition
of
men
,
and
without
,
nay
against
Gods
command
,
whose
command
it
is
,
[
*
](A39566-e195520-b)
*
witness
his
reproving
and
threatning
of
lost
labour
to
those
that
so
do
,
Mat.
15.9
.
that
no
man
shall
presume
to
teach
for
doctrines
of
his
the
traditions
or
commandments
of
men
:
the
Minor
is
as
clear
that
the
Apostles
did
not
teach
for
doctrines
of
Christ
any
traditions
of
their
own
,
for
as
Paul
who
was
one
of
them
that
practised
laying
on
of
hands
,
saies
of
himself
1.
Cor.
11.23
.
that
he
received
from
Christ
that
which
he
delivered
unto
the
Church
at
Corinth
,
so
may
we
say
on
the
behalf
of
all
the
rest
,
as
concerning
what
doctrines
they
delivered
,
and
dispensations
they
practised
to
the
Churches
:
for
surely
as
Christ
the
great
,
and
immediate
messenger
from
the
father
could
do
nothing
of
himself
,
was
not
to
do
his
own
will
,
but
the
will
of
his
father
which
sent
him
,
nor
to
speak
or
do
any
thing
,
but
as
the
father
gave
him
commandement
,
confessing
that
even
his
doctrine
was
not
his
own
,
but
his
that
sent
him
,
[
x
](A39566-e195580-b)
x
John
.
5
.
30.8.16.17.12●
49.50.14.31
so
they
that
were
the
great
,
and
immediate
messengers
from
Christ
might
speak
,
and
do
nothing
in
things
pertaining
to
him
,
but
as
God
by
him
gave
commandements
unto
them
:
[
*
](A39566-e195590-b)
*
Act.
1.1.2
3.10.33
.
neither
were
any
doctrines
they
delivered
among
the
Churches
their
own
,
nor
any
other
then
the
doctrines
of
Christ
,
whereupon
though
as
Christs
doctrine
and
commandements
are
called
his
,
because
he
preacht
and
gave
them
from
God
,
and
yet
were
not
his
own
but
the
fathers
,
so
theirs
are
called
the
doctrine
and
commandements
of
the
Apostles
,
as
they
had
them
immediately
from
him
,
yet
are
they
not
their
own
,
but
the
doctrine
and
comman-of
Christ
,
[
*
](A39566-e195600-b)
*
Act.
2.42
.
1
Cor.
14.37
.
Eph.
2.20
.
Heb.
6.1
.
2
Pet.
3.2
.
Jude
17.
and
had
they
done
any
thing
more
then
they
had
order
for
from
him
,
who
from
him
were
to
give
order
to
the
Churches
,
either
in
the
point
of
laying
on
of
hands
or
any
thing
else
,
they
would
surely
have
heard
harshly
from
him
for
it
,
&
been
reproved
by
the
spirit
in
the
word
,
but
as
to
this
service
of
prayer
and
laying
on
of
hands
on
all
baptized
believers
,
in
many
places
he
is
recorded
as
approving
of
them
in
all
they
did
.
Moreover
,
that
laying
on
of
hands
was
taught
,
and
practised
not
of
their
own
heads
,
but
(
as
t
is
asserted
in
the
argument
)
as
a
practical
part
of
the
Law
,
will
,
and
Testament
of
Christ
concerning
baptized
believers
,
as
one
of
the
oracles
or
holy
things
of
God
,
as
one
of
the
very
principles
of
the
doctrine
of
Christ
,
as
a
part
of
the
foundation
,
or
beginning
word
of
Christ
(
as
well
as
baptism
)
or
of
the
foundation
of
the
Prophets
and
Apostles
,
on
which
the
true
visible
Church
is
built
as
upon
a
certain
basis
,
and
from
which
the
whole
building
growth
up
an
holy
temple
in
the
Lord
toward
perfection
,
an
habitation
of
God
through
the
spirit
,
being
first
fitly
framed
together
by
a
joint
,
uniform
,
visible
obedience
unto
that
one
whole
form
of
doctrine
[
*
](A39566-e195630-b)
*
For
there
was
a
certain
form
of
Christs
doctrine
delivered
by
the
Apostles
to
persons
as
from
him
,
which
they
were
to
obey
,
and
after
obedience
unto
which
(
and
not
before
)
they
were
counted
unto
Christ
,
as
now
his
servants
,
which
till
they
had
obeyed
they
were
counted
none
of
his
,
but
unto
sin
,
as
its
servants
,
standing
in
several
particulars
,
whereof
its
most
evident
that
water
baptism
was
one
(
for
obedience
in
baptism
,
and
obedience
to
that
form
of
doctrine
delivered
are
both
urged
as
arguments
and
ingagements
to
the
Romans
now
to
reckon
on
themselves
,
or
from
thenceforth
,
i.
e.
their
obedience
thereunto
as
(
in
foro
dei
,
hominum
,
et
ecclesiae
)
Christs
servants
that
had
formally
owned
him
)
and
whether
the
rest
viz
faith
,
repentance
,
laying
on
of
hands
,
belief
of
a
resurrection
and
judgement
,
which
are
Heb.
6.
all
called
the
foundation
which
was
at
first
to
be
laid
altogether
with
baptism
,
called
by
the
name
of
the
form
of
doctrine
Rom.
6.17
.
which
was
at
first
to
be
obeyed
by
every
beginner
in
Christs
school
,
is
worth
our
serious
considerations
.
whereof
,
I
say
this
laying
on
of
hands
was
a
part
,
and
was
practised
at
their
first
beginning
to
be
disciples
at
or
about
the
time
of
their
baptism
,
and
before
actual
fellowship
in
the
visible
Church
,
this
all
is
clear
enough
of
it self
to
him
that
consults
Heb.
5.2.6.1
.
considerately
comparing
them
with
Eph.
2.20.21.22
.
Rom.
6.17
.
Act.
2.42.8.12.14.15.16.17.19.2.6
.
out
of
all
which
places
,
at
least
collectively
consulted
with
,
we
cannot
but
see
that
after
baptism
,
and
before
fellowship
in
one
body
,
or
building
in
higher
things
there
was
this
of
laying
on
of
hands
,
practised
,
owned
,
observed
,
as
one
of
the
first
principles
of
Gods
oracles
,
of
Christs
doctrine
,
Antecedent
to
fellowship
,
and
laid
as
a
part
of
that
first
form
of
doctrine
that
was
delivered
and
obeyed
(
after
obedience
to
the
whole
of
which
they
were
counted
babes
in
Christ
,
new
born
,
begotten
to
him
,
belonging
to
him
,
and
in
present
capacity
(
as
no
fleshly
babes
are
)
to
be
added
and
admitted
into
his
Church
)
and
as
one
piece
of
that
foundation
or
word
of
the
beginning
of
Christ
[
*
](A39566-e195690-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
6.1
.
,
on
which
the
Church
it self
is
built
,
and
therefore
necessarily
precedent
among
persons
to
their
fellowship
together
in
it
,
for
the
foundation
must
ever
be
wholly
laid
even
in
every
part
of
it
(
and
therefore
why
not
in
laying
on
of
hands
?
)
before
there
can
be
any
firm
,
or
any
but
a
deformed
or
defective
building
:
no
more
therefore
as
unto
that
:
Again
that
it
was
dispensed
together
with
prayer
for
it
on
all
baptized
believers
in
order
to
their
receiving
the
holy
spirit
t
is
not
denied
by
any
,
for
ought
I
know
,
as
indeed
it
is
undeniable
to
all
,
Act.
8.15.16.17.19.2.6
.
And
further
,
there
is
not
the
least
hint
of
any
limitation
of
that
doctrine
of
laying
on
of
hands
on
all
baptized
believers
to
those
times
onely
,
or
intimation
in
the
word
of
Christ
that
t
was
his
mind
there
should
then
be
a
cessation
of
it
,
any
more
then
there
is
of
baptizing
all
believers
,
or
any
other
ordinance
,
or
outward
administration
,
or
any
other
of
the
principles
of
Christs
doctrine
,
if
there
be
,
I
desire
of
the
Enquirers
,
who
use
inferences
themselves
,
and
yet
allow
not
us
to
speak
any
thing
,
as
to
the
continuance
of
this
ordinance
,
but
some
expresse
text
of
Scripture
,
to
shew
some
Scripture
(
if
they
know
of
any
)
that
speaks
expressely
(
or
if
it
be
but
consequentially
,
it
shall
serve
my
turn
(
though
from
us
it
will
not
theirs
)
so
the
consequence
be
legitimate
,
and
truly
rational
)
of
the
continuation
of
all
other
the
principles
of
the
doctrine
of
Christ
,
and
the
cessation
of
onely
this
of
laying
on
of
hands
on
all
baptized
believers
:
for
what
we
are
sure
was
in
use
among
all
baptized
believers
in
the
primitive
times
,
it
concerns
them
that
call
for
a
cessation
of
it
alone
,
among
all
the
principles
of
Gods
oracles
,
to
shew
us
some
plain
word
of
Christ
,
for
the
right
of
such
a
cessation
of
that
onely
,
and
no
other
before
they
blame
us
for
calling
on
them
for
a
continuance
of
that
still
:
but
for
my
part
as
I
find
none
,
so
I
suppose
they
may
look
till
their
eyes
are
weary
before
they
can
out
of
Christs
testament
,
not
a
tittle
of
which
is
yet
disanul'd
,
produce
any
text
tending
to
such
a
purpose
.
And
because
I
have
inserted
and
asserted
no
lesse
in
the
Minor
of
the
Argument
I
am
yet
in
proving
then
this
viz.
that
as
there
s
no
intimation
of
any
cessation
of
laying
on
of
hands
on
all
baptized
believers
till
such
time
as
the
work
of
baptizing
all
believers
it self
shall
cease
,
but
also
a
plain
injunction
from
Christ
for
the
continuance
of
the
one
of
these
as
long
as
the
other
,
and
for
a
continual
teaching
and
observation
of
both
as
well
as
either
among
all
the
disciples
that
should
be
in
all
nations
to
the
worlds
end
,
I
le
direct
the
enquirers
to
a
plain
text
of
Scripture
for
it
,
viz.
Matth.
28.20
.
whence
suppositis
supponendis
taking
it
for
granted
,
till
I
shall
see
more
then
ever
I
have
yet
seen
from
them
,
or
I
believe
ever
shall
see
from
any
to
the
contrary
,
that
the
dispensation
,
practise
,
use
and
observation
of
laying
on
of
hands
among
the
Apostles
,
and
the
primitive
baptized
believers
,
who
expected
that
whatever
the
Apostles
delivered
to
them
was
first
commanded
them
of
God
,
Act.
10.33
.
was
no
other
then
what
God
commanded
then
to
them
all
,
it
is
as
plain
as
the
high
way
that
the
very
same
is
commanded
to
be
continued
downwards
,
even
to
be
taught
to
,
and
observed
by
all
that
ever
should
be
discipled
in
the
nations
to
the
worlds
end
;
for
on
the
very
day
in
which
Christ
was
taken
up
after
that
he
through
the
holy
spirit
had
given
commandments
to
the
Apostles
,
whom
he
had
chosen
,
being
seen
of
them
four'y
daies
after
his
resurrection
,
and
speaking
of
the
things
pertaining
to
the
kingdome
of
God
(
among
which
I
quaery
,
of
the
Enquirers
whether
laying
on
of
hands
were
not
one
?
)
he
expresly
charges
them
,
that
whatever
he
had
taught
and
enjoined
them
to
observe
;
they
should
teach
all
the
nations
,
i.
e.
the
disciples
and
baptized
believers
in
all
nations
to
observe
the
very
same
,
promising
his
presence
in
the
observation
of
the
same
among
his
disciples
,
not
to
the
end
of
that
generation
,
or
age
onely
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
I
have
shewed
above
,
to
the
end
of
the
very
world
itself
.
Going
out
teach
all
nations
baptizing
them
,
i.
e.
that
believe
,
teaching
them
i.
e.
the
now
newly
baptized
believers
,
to
observe
all
things
,
whatsoever
I
have
commanded
you
,
and
therefore
laying
on
of
hands
surely
,
it
being
one
of
the
principles
of
his
doctrine
,
and
lo
I
am
with
you
,
i.
e.
not
your
persons
onely
but
your
party
,
not
your selves
onely
whilest
you
live
,
but
your
successors
also
,
in
what
age
soever
they
shall
live
in
the
observation
of
what
I
have
commanded
you
,
and
shall
command
them
by
you
,
alwaies
to
the
end
of
the
world
.
Finally
that
laying
on
of
hands
on
baptizd
believers
hath
the
same
ends
,
grounds
and
reasons
why
it
was
to
be
used
,
continuing
still
to
this
very
day
,
as
much
as
as
in
the
primitive
times
,
is
as
evident
as
all
the
rest
:
for
as
the
grounds
and
reasons
why
they
observed
such
a
service
then
were
,
and
could
be
no
other
then
the
manifestation
of
it
to
●hem
from
Christ
to
be
his
holy
command
,
mind
and
will
concerning
them
,
and
to
be
a
certain
outward
administration
of
his
own
chusing
,
which
tho●gh
as
despicable
a
dispensation
,
and
as
weak
,
low
,
foolish
,
earthen
,
and
empty
a
thing
to
see
to
as
wash
in
Iordan
,
yet
was
to
be
done
,
sith
the
Lord
had
bidden
it
to
be
done
,
as
well
,
yea
rather
then
if
it
had
been
some
greater
matter
,
if
to
no
other
end
,
then
meerly
to
testify
their
love
to
him
,
and
themselves
meerly
to
be
his
disciples
,
servants
,
and
friends
by
observing
whatever
he
commanded
Iohn
14.15.21.23.15.14
1
Iohn
5.3
.
how
much
more
when
it
was
a
way
,
and
order
of
his
own
appointment
to
be
observed
,
and
to
wait
upon
him
in
,
together
with
prayer
and
supplication
,
in
order
to
such
a
glorious
and
profitable
end
,
and
purpose
to
themward
,
as
this
,
viz.
that
they
waiting
on
him
in
that
his
own
way
,
might
(
as
not
onely
they
did
,
but
all
others
shall
,
that
wait
on
him
in
the
same
in
sincerity
according
to
their
faith
,
or
else
its
possible
that
we
may
fail
of
it
as
they
also
might
and
did
)
in
his
measure
manner
and
time
receive
his
holy
spirit
.
Now
(
I
say
)
as
these
were
the
ends
,
grounds
and
reasons
,
why
among
baptized
believers
this
of
laying
on
of
hands
was
observed
then
,
so
there
are
the
same
ends
,
grounds
and
reasons
,
why
the
same
service
should
be
observed
now
,
For
first
we
have
it
manifested
as
sufficiently
to
our
Reason
and
understanding
(
unlesse
we
will
darken
the
councell
of
God
to
our selves
by
a
number
of
needless
queries
,
superfluous
scruples
,
and
words
without
knowledge
)
either
expressely
or
by
infallible
inferences
,
and
undeceivable
deductions
in
the
word
to
be
an
urepealed
,
undisannulled
dispensation
and
patt
,
and
principle
of
Christs
doctrine
,
will
and
Testament
,
as
they
had
,
and
as
baptism
it self
,
which
the
Enquirers
walk
still
in
the
practice
of
,
is
manifested
so
to
be
:
Secondly
,
we
are
also
as
much
required
,
and
have
as
much
reason
as
they
to
manifest
our selves
to
be
lovers
of
Christ
,
to
be
his
disciples
,
servants
,
and
friends
by
our
readinesse
to
do
whatsoever
he
hath
commanded
.
Thirdly
we
are
in
as
much
liablenesse
as
they
to
be
the
least
in
the
kingdome
of
heaven
,
if
we
break
one
of
the
least
of
Christ
commandements
,
and
teach
men
so
i
e.
that
they
may
do
so
too
[
*
](A39566-e195970-b)
*
&
so
the
Enquirers
seem
to
me
to
do
while
they
teach
men
that
as
yet
have
not
,
that
they
need
or
ought
not
to
submit
to
prayer
and
laying
the
holy
spirit
,
and
unteach
such
again
as
have
been
targht
it
,
till
they
disown
that
first
principle
of
the
doctrine
of
Christ
after
they
had
once
,
even
practically
owned
it
.
,
and
as
much
capablenesse
of
being
greatest
in
the
kingdom
of
heaven
,
if
we
do
the
least
of
Christs
commandements
,
and
teach
men
so
i.
e.
that
they
must
do
so
too
.
Fourthly
,
we
have
as
much
need
of
the
holy
spirit
now
as
they
had
to
perform
the
same
good
offices
for
us
as
he
did
for
them
viz.
to
comfort
and
support
under
sufferings
,
to
lust
against
our
flesh
,
to
lead
us
into
all
truth
,
to
bring
to
our
remembrance
the
things
that
were
spoken
by
Christ
,
which
many
men
would
fain
have
to
be
forgotten
,
to
help
to
mortifie
the
deeds
of
our
bodies
to
seal
us
up
to
the
day
of
redemption
,
to
reveal
unto
us
,
that
we
may
rejoice
therein
,
the
things
which
are
freely
given
us
of
God
,
which
are
the
same
he
gives
to
them
,
and
to
gift
us
likewise
with
such
gifts
as
he
,
not
as
we
shall
please
[
*
](A39566-e196000-b)
*
who
would
●ain
be
our
own
carvers
,
and
either
have
such
visible
gifts
,
as
some
call
them
,
as
he
was
pleased
to
give
them
,
or
else
we
will
be
blind
,
and
not
see
,
not
believe
,
though
we
see
it
,
that
he
gives
any
gifts
of
his
spirit
now
at
all
;
(
for
beggers
must
not
be
chusers
)
for
fellowship
in
the
body
,
that
we
may
be
an
habitation
of
God
through
the
spirit
,
and
to
gift
some
also
,
even
such
as
he
pleases
,
for
the
work
of
the
ministry
,
and
the
edifying
of
the
body
in
the
several
offices
he
hath
given
to
it
for
the
ervice
of
it
,
and
the
truth
viz.
messengers
,
elders
,
deacons
&c.
for
all
this
he
did
for
them
.
[
*
](A39566-e196020-b)
*
John
14.17
28.
Gal.
5.
17.
John
16.13
.
R
m.
8.13
.
1
Cor.
2.12
1
Cor.
12.7
.
Eph.
4.11
.
Eph.
4.30
.
Fifthly
,
we
are
as
much
under
the
promise
of
the
same
holy
spirit
of
promise
[
a
](A39566-e196040-b)
a
Eph.
1.13
.
being
baptized
believers
,
as
they
were
[
b
](A39566-e196050-b)
b
Act.
2.39.40
.
for
the
promise
of
it
was
to
them
that
were
far
off
as
well
as
to
them
that
were
nigh
,
whether
in
respect
of
time
or
place
,
and
therefore
to
us
,
yea
,
and
to
all
men
on
the
same
terms
on
which
it
was
tendred
to
them
.
[
c
](A39566-e196060-b)
c
Prov.
1.23
.
Joh.
7.38
,
39.
Luke
11.13
.
Act
5.35
.
all
that
repent
and
are
baptized
,
all
that
turn
at
Christs
reproof
,
all
that
believe
,
all
that
ask
the
father
for
it
,
all
that
obey
him
to
the
worlds
end
have
on
these
terms
a
promise
of
the
holy
spirit
as
well
as
all
the
baptized
believers
of
the
primitive
times
,
and
why
the
baptized
believers
of
these
times
should
have
all
these
ends
,
grounds
and
reasons
why
,
and
in
order
to
which
laying
on
of
hands
with
prayer
was
dispenst
on
all
baptized
believers
then
,
continuing
till
now
,
and
yet
that
dispensation
cease
and
not
continue
in
its
use
;
and
that
they
should
have
the
promise
of
the
same
spirit
,
and
yet
not
be
bound
to
wait
on
God
,
and
seek
it
in
the
same
way
is
a
very
riddle
to
me
:
I
confesse
there
may
be
through
the
unbelief
of
baptized
believers
,
who
will
not
take
Gods
word
in
his
word
,
but
say
shew
us
a
sign
that
we
may
see
and
believe
,
shew
us
such
visible
gifts
,
shew
us
miracles
,
the
gift
of
healing
,
and
in
particular
that
gift
of
tongues
[
*
](A39566-e196120-b)
*
Iohn
did
no
miracle
but
all
the
the
things
which
Iohn
spake
of
this
man
are
true
.
Joh.
10.41
.
Iohn
7.48
Except
ye
see
signs
and
wonders
ye
will
not
believe
.
Iohn
20.29
.
Thomas
because
thou
hast
seen
thou
hast
believed
,
but
blessed
are
they
that
have
not
seen
and
yet
believed
.
Herod
hoped
to
have
seen
some
miracle
done
by
Christ
,
but
he
would
not
so
much
as
answer
him
,
Luke
23.8.9
.
He
did
not
many
mighty
work
there
,
because
of
their
unbelief
Mat.
13.5
.
Lord
why
could
not
we
cast
him
out
,
Iesus
said
because
of
your
unbelief
.
;
which
thou
gavest
to
baptized
believers
in
the
primitive
times
,
in
this
way
of
prayer
and
laying
on
of
hands
,
and
we
will
submit
to
it
,
and
believe
it
to
be
thy
will
and
command
to
us
now
,
else
not
:
I
say
for
their
unbeliefs
sake
that
obey
not
,
and
their
too
too
great
defect
in
faith
that
do
draw
neer
to
God
in
prayer
and
laying
on
of
hands
,
there
may
be
,
and
that
justly
,
and
I
think
is
,
a
cessation
of
Gods
giving
out
such
measures
and
full
manifestations
of
his
spirit
as
else
he
would
,
yet
some
gifts
he
gives
now
,
and
that
there
is
warrant
to
expect
,
by
any
promise
thereof
,
some
particular
gifts
that
God
,
for
signs
of
confirmation
of
the
Gospel
doctrine
to
be
from
heaven
in
the
first
giving
of
it
out
and
removing
the
old
testament
,
gave
in
the
primitive
times
,
as
miracles
,
tongues
,
this
I
deny
,
but
that
he
gives
not
the
gift
of
the
spirit
,
and
the
graces
of
it
,
which
was
the
thing
mainly
promised
,
and
not
so
much
in
plurali
the
gifts
of
it
,
as
men
count
gifts
distinct
from
the
fruits
of
it
Gal.
5.
temperance
,
love
,
joy
,
peace
,
&c.
as
if
these
were
not
the
spirits
gifts
,
much
more
that
the
promise
of
the
self
same
spirit
it self
(
though
it
appear
not
in
every
individual
gift
that
we
out
of
curiosity
desire
to
see
)
doth
not
cease
to
us
,
and
that
there
is
no
cestation
of
that
outward
administration
of
laying
on
of
hands
with
prayer
on
baptized
believers
,
which
Christ
then
was
sought
to
in
,
for
the
fulfilling
of
his
promise
,
this
I
dare
,
and
do
still
affirm
,
and
testifie
,
neither
do
I
judge
any
man
is
capable
by
the
word
to
give
any
sound
reason
why
it
should
cease
,
it
being
a
principle
of
the
doctrine
of
Christ
,
till
all
the
principles
of
the
whole
foundation
spoken
of
Eph.
2.20
.
Heb.
6.1.2
.
on
which
the
visible
Church
is
to
be
built
,
and
all
ordinances
do
cease
also
together
with
it
at
Christs
next
appearing
.
Thus
having
sufficiently
proved
the
Minor
of
the
forenamed
argument
in
each
particular
of
it
,
in
which
as
neerly
as
I
could
well
croud
them
together
are
coucht
as
many
,
if
not
all
such
particulars
are
needful
to
be
proved
to
the
evincing
of
the
continuance
of
this
doctrine
and
dispensation
,
of
laying
on
of
hands
to
the
end
,
I
shall
hasten
to
an
end
both
of
this
subject
,
and
of
this
system
also
:
but
because
I
find
some
things
put
in
by
way
of
positive
exception
,
and
objection
against
this
truth
,
from
the
mouthes
of
some
,
as
well
as
something
by
way
of
query
from
the
pens
of
others
,
who
also
in
that
way
have
appeared
against
it
so
newly
at
the
the
presse
,
viz.
the
late
Enquirers
above-named
,
a
remnant
of
whose
Questions
●emain
yet
unanswered
here
,
though
not
so
unanswerable
as
some
do
deem
them
,
I
shall
adde
a
word
or
two
more
toward
the
removeal
of
these
two
sorts
of
blinding
bushes
,
whereby
I
fear
many
may
be
infatuated
so
as
to
turn
and●
from
the
way
of
truth
in
this
particular
,
and
so
leave
both
it
,
and
them
unto
the
Lord
.
First
then
whereas
by
word
of
mouth
some
tell
me
,
That
Laying
on
of
hands
was
a
way
peculiar
to
that
juncture
,
designed
of
god
to
the
time
then
being
only
,
wherein
the
Apostles
(
say
some
and
othersome
the
Lord
)
gave
the
holy
spirit
in
some
visible
eminent
,
and
extraordinary
gifts
thereof
,
as
tongues
prophecy
,
miracles
,
healing
&c.
simply
to
this
end
that
these
might
be
a
sign
to
confirm
it
visibly
to
the
eyes
of
people
,
that
the
doctrine
they
taught
and
practised
in
the
principles
,
and
other
parts
of
it
was
from
above
,
and
no
other
then
the
oracles
of
God
.
First
,
I
grant
that
in
the
primitive
times
,
there
were
,
and
that
in
the
way
of
prayer
,
and
laying
on
of
hands
,
given
(
not
by
the
Apostles
,
though
,
for
(
as
is
shewed
above
)
they
were
not
baptizers
with
the
spirit
)
but
by
the
Lord
onely
,
whose
onely
prerogative
that
is
to
baptize
with
the
holy
spirit
,
sundry
gifts
,
as
healing
,
&c.
which
may
be
called
extraordinary
,
and
rare
respectively
to
these
times
,
wherein
they
have
bin
seldome
or
never
seen
,
or
heard
of
,
as
I
know
not
that
that
of
tongues
now
adaies
ever
was
,
though
as
to
that
of
healing
,
and
that
of
discerning
of
spirits
,
and
some
other
manifestations
of
the
spirit
given
to
profit
withall
,
as
a
word
of
wisdome
,
and
a
word
of
knowledge
,
it
is
within
a
little
of
past
doubt
to
some
that
such
as
these
,
as
the
Lord
pleases
,
are
some
lesse
,
some
more
frequently
given
now
among
them
that
walk
in
truth
(
though
what
gifts
some
have
seen
and
been
sensible
of
in
others
or
themselves
,
t
is
not
so
fit
to
boast
of
,
as
to
be
silent
.
)
Secondly
,
I
grant
that
many
of
this
sort
(
and
hapily
many
more
then
either
are
,
or
need
to
be
,
or
shall
be
given
now
)
were
given
then
to
confirm
the
New
Testament
doctrine
in
the
first
delivery
of
it
to
the
world
,
in
the
room
of
the
old
one
,
to
be
of
God
,
of
some
of
which
there
maybe
a
cessation
,
the
end
they
had
such
special
respect
to
then
being
sufficiently
accomplished
,
and
the
word
being
now
committed
unto
writing
Mark
16.17
,
18
,
&c.
Heb.
2.3
,
4.
But
thirdly
,
that
either
such
gifts
of
the
spirit
as
these
were
either
the
onely
or
the
chief
kind
of
gifts
of
the
spirit
that
were
to
be
,
and
were
expected
,
lookt
after
or
given
in
that
way
of
prayer
and
laying
on
of
hands
,
as
a
service
destinated
pro
tempore
only
in
order
to
the
receiving
of
such
,
or
that
these
gifts
were
so
extraordinary
in
respect
of
the
eminency
or
excellency
of
them
(
because
more
visible
and
ad
extra
)
beyond
such
as
may
be
warrantably
by
promise
expected
,
and
are
in
that
way
assuredly
and
ordinarily
given
at
this
day
,
these
two
I
see
no
warrant
to
subscribe
to
:
for
as
t
is
most
sure
that
the
promise
was
(
so
far
as
I
find
)
in
terminis
nor
onely
,
nor
so
oft
of
these
things
(
though
I
deny
not
but
these
were
at
that
time
,
for
ends
that
concern
not
these
times
promised
too
)
but
of
the
spirit
to
several
other
purposes
(
as
above
)
the
holy
spirit
,
the
spirit
in
the
fruits
,
and
graces
,
and
comforts
of
it
,
the
gift
of
the
holy
spirit
we
find
it
all
along
almost
in
no
lesse
then
scores
of
Scriptures
,
whereof
some
few
are
more
plain
:
so
assuredly
the
holy
spirit
in
that
way
of
prayer
and
laying
on
of
hands
was
given
to
baptized
believers
in
other
gifts
then
these
viz.
●●f
his
fulaes
we
have
●ll
received
grace
for
grace
Iohn
16.7.13
.
2.
Cor.
13.14
.
the
communion
of
the
spirit
be
with
you
all
:
Gal.
5.22
.
2
Cor.
5.5
.
God
who
hath
given
us
the
earnest
of
his
spirit
.
Ephes.
1.33.14
.
in
whom
after
ye
believed
ye
were
sealed
with
the
holy
spirit
of
promise
,
which
is
the
earnest
of
our
inheritance
&c.
whereby
you
are
sealed
to
the
day
of
redemption
Ephes.
4.30
.
the
graces
,
comforts
and
fruits
of
it
love
,
joy
,
peace
,
assurance
&c.
In
respect
of
which
in
case
those
outward
gifts
of
the
spirit
should
all
have
failed
,
or
shall
fail
now
,
yet
that
dispensation
is
not
therefore
rendred
empty
,
useless
,
and
out
of
date
,
but
remaines
rather
more
gloriously
useful
,
then
as
to
external
gifts
of
tongues
and
such
like
,
continually
even
unto
the
end
:
yea
also
if
we
speak
of
gifts
meerly
externall
,
and
visible
,
as
some
call
them
(
though
for
my
part
I
judge
the
spirit
is
as
visible
to
us
and
manifested
to
be
in
men
by
the
fruits
,
and
graces
,
as
by
those
things
that
are
more
commonly
,
but
not
more
properly
,
then
those
,
called
gifts
)
I
suppose
his
senses
as
well
as
his
reason
doth
not
a
little
fail
him
,
that
descerns
not
,
not
only
those
most
excellent
waies
of
grace
,
as
love
,
joy
,
&c.
1
Cor.
12.31
.
but
even
the
best
and
most
excellent
,
and
profitable
outward
gift
of
the
spirit
,
even
that
of
prophecy
,
or
speaking
to
exhortation
,
edification
,
and
comfort
(
for
that
is
the
gift
of
prophecy
[
*
](A39566-e196580-b)
*
if
any
doubt
it
(
as
some
do
,
and
say
prophesy
is
a
gift
of
speaking
infallibly
by
revelation
from
God
,
as
t
is
spoken
of
1
Cor.
14.1
.
the
2.3.4.5
.
verses
of
the
same
chapter
confute
him
,
where
prophecy
,
as
it
is
determined
to
be
a
far
more
eminent
and
profitable
gift
,
and
greater
and
more
desirable
then
tongues
,
which
is
so
talkt
on
,
so
it
is
defined
to
be
no
other
then
speaking
to
exhorration
,
edification
and
comfort
;
and
also
v.
31.32.33
.
where
it
s
said
,
you
may
all
prophecy
one
by
one
,
and
the
spirits
of
the
prophets
are
subject
to
the
prophets
,
which
shewes
t
was
no
gift
of
speaking
infallibly
,
but
only
preaching
,
because
it
s
supposed
that
they
may
be
out
,
and
erre
in
their
prophecy
,
and
must
submit
to
correction
,
in
case
they
do
,
from
the
other
prophets
:
,
and
the
best
outward
gift
that
we
can
covet
or
compasse
)
given
unto
baptized
believers
,
whom
we
pray
for
and
lay
hands
on
at
this
day
,
to
whom
nature
,
and
University
Nursery
never
gave
it
.
we
see
such
a
kind
of
gift
as
you
call
prophecy
given
also
to
others
aswel
as
such
as
submit
to
it
.
If
God
will
give
any
other
men
his
holy
spirit
out
of
that
way
,
I
am
glad
(
sith
it
pleases
himself
)
he
is
so
good
to
them
:
but
as
that
assures
me
not
that
I
(
specially
if
inlightned
about
his
way
,
yea
then
assuredly
I
shall
not
)
shall
have
it
so
too
,
so
sure
I
am
that
in
his
way
I
shall
obtain
it
,
and
if
any
have
been
so
highly
favoured
of
god
,
as
that
he
mercifully
meets
them
out
of
his
way
,
that
does
not
exempt
them
from
comming
into
it
,
but
much
more
oblige
them
,
if
they
had
no
further
need
of
it
(
as
Christ
had
none
of
baptism
,
save
to
fulfill
all
righteousness
)
even
meerly
upon
that
account
to
meet
him
the
more
cheerfully
in
it
:
for
thus
it
becometh
us
me
thinks
,
as
well
as
it
did
Christ
himself
to
fulfil
all
the
righteousnes
of
his
law
.
If
any
say
,
I
deny
not
the
dispensation
of
laying
on
of
hands
in
its
due
seaso●
even
in
this
age
,
on
baptized
believers
for
the
spirit
,
but
as
they
were
bid
to
tarry
at
Ierusalem
till
they
were
indued
with
power
from
on
high
Luke
24.50
.
Act.
1.4
.
that
they
might
have
some
men
fit
to
go
forth
,
and
by
laying
on
of
hands
give
the
holy
spirit
,
being
gifted
and
fitted
by
it
,
and
filled
with
it
first
themselves
;
so
we
must
wait
in
prayer
only
,
for
a
first
giving
out
of
it
as
Act.
2.1
.
till
power
come
down
on
some
to
make
them
fit
administrators
of
this
dispensation
to
others
,
and
then
act
in
it
.
I
say
this
only
in
short
,
Secondly
,
if
we
must
wait
,
as
they
did
till
the
day
of
Pentecost
,
then
we
must
till
that
time
forbear
all
baptizing
in
water
,
and
suspend
all
preaching
to
the
world
aswel
as
laying
on
of
hands
,
but
this
though
the
Apostles
did
so
in
that
juncture
,
and
intertime
between
Christs
ascension
,
and
the
descension
of
the
holy
spirit
,
yet
our
Enquirers
,
among
whom
some
of
eminency
object
as
abovesaid
,
[
*
](A39566-e196840-b)
*
which
I
much
marvel
at
sith
this
objection
supposes
a
continuation
,
or
resurrection
of
that
same
ordinance
of
laying
on
of
hands
in
the
last
daies
,
after
a
whiles
waiting
for
administrators
:
but
the
questions
subscribed
to
,
are
all
or
most
of
them
such
as
suppose
the
Enquirers
to
be
much
in
the
dark
and
in
doubt
about
it
,
what
kind
of
laying
on
of
hands
that
is
,
that
s
called
a
doctrine
of
Christ
Heb.
6.1
.
whether
ever
such
a
thing
was
,
or
is
ever
to
be
dispensed
to
all
baptized
believers
&c.
as
if
they
could
not
tell
almost
whether
there
be
,
at
least
appointed
by
Christ
,
such
a
manner
of
administration
.
do
in
this
time
(
I
suppose
)
baptize
,
and
increase
their
number
by
preaching
the
Gospel
to
the
world
.
Thus
far
as
to
the
objections
:
now
as
to
what
further
obstructive
interposal
is
made
in
way
of
question
by
the
Enquirers
,
some
of
whose
queries
viz.
the
second
fourth
,
seventh
and
eighth
,
I
have
taken
notice
of
above
,
I
shall
now
remove
it
by
saying
a
little
to
the
residue
viz.
the
first
,
third
,
fifth
,
and
sixth
.
The
first
which
with
the
ground
thereof
is
on
this
wise
[
*
](A39566-e196880-b)
*
viz.
Seeing
we
are
denied
communion
by
some
of
those
Churches
,
or
by
some
members
thereof
,
who
hold
the
necessity
of
all
baptized
believers
to
practise
,
submit
to
,
or
come
under
the
laying
on
of
hands
.
Therefore
we
desire
them
to
acquaint
us
what
we
are
commanded
to
say
,
or
do
,
that
we
may
be
found
faithful
in
that
point
;
or
otherwise
,
to
be
discovered
disobedient
unto
a
command
by
the
Word
of
God
,
which
is
the
onely
director
here
,
and
that
which
shall
be
our
judge
at
the
last
day
.
is
rather
a
curious
querk
,
then
a
solid
question
,
so
frivolous
as
is
scarce
fit
to
be
answered
with
any
thing
,
but
not
a
word
:
yet
a
word
neverthelesse
even
unto
that
.
First
,
whereas
they
ground
it
upon
our
denial
of
communion
with
them
,
we
desire
them
to
know
that
we
may
more
justly
put
the
businesse
of
our
non-communion
with
them
upon
their
score
,
and
lay
the
deniall
of
it
at
their
own
doors
as
their
doing
,
not
ours
.
I
say
not
ours
,
who
earnestly
desire
to
have
communion
even
in
one
body
with
them
,
and
all
men
in
a
way
of
conformity
to
the
word
of
Christ
,
which
gives
neither
example
,
nor
toleration
,
so
far
as
I
know
,
for
any
mix●
communion
in
one
Church
of
persons
,
whereof
some
own
all
the
principles
of
the
doctrine
of
Christ
,
and
some
not
only
own
not
,
but
deny
either
all
,
or
any
of
them
;
if
it
doth
shew
us
where
?
but
theirs
who
deny
a
part
of
that
very
beginning
of
the
word
of
Christ
,
or
first
form
of
his
doctrine
,
all
the
several
parts
wherof
collectively
taken
make
that
very
foundation
,
upon
the
whole
of
which
,
and
not
part
of
it
onely
,
every
right
visible
Church
is
built
,
and
constituted
,
and
besides
which
there
can
be
no
orderly
either
Church
or
communion
.
Secondly
,
whereas
t
is
askt
what
persons
are
to
say
or
do
,
(
at
the
administration
of
laying
hands
)
that
they
may
be
found
faithful
in
that
point
?
I
say
that
according
to
Act.
8.15.17
.
the
administrators
are
to
pray
for
the
baptized
believers
that
they
may
,
according
to
the
promise
Act.
2.39
.
receive
the
holy
spirit
,
and
after
that
to
lay
their
hands
upon
them
,
which
is
eas●y
enough
(
I
wot
)
to
be
understood
without
expressing
what
part
of
the
body
hands
are
to
be
laid
on
,
whether
the
head
(
the
place
of
our
imposition
,
which
if
hands
be
laid
on
t
is
laying
on
of
hands
is
it
not
?
)
or
any
other
part
[
*
](A39566-e196990-b)
*
which
is
the
wise
query
of
some
also
,
and
as
learned
a
question
as
if
one
should
ask
,
whether
at
the
supper
we
must
put
the
elements
to
our
mouths
with
the
right
hand
or
the
left
?
or
in
baptism
ask
,
how
the
baptizer
must
handle
the
person
baptized
,
and
where
he
must
take
hold
on
him
,
when
he
dips
him
?
and
if
he
have
not
expresse
Scripture
concerning
such
nicities
and
trifles
as
these
,
suspend
the
dispensation
of
both
the
supper
&
baptism
,
because
Christ
is
somwhat
short
in
his
word
,
not
expressing
punctually
enough
,
how
his
ordinances
shall
be
dispensed
,
nor
what
is
to
be
said
and
done
by
persons
at
the
doing
of
them
,
so
distinctly
as
they
would
have
him
.
But
foolish
and
unlearned
questions
avoid
knowing
that
they
do
gender
strises
2
Tim.
2.23
.
?
and
(
as
at
baptism
the
believer
is
without
gain-saying
it
,
to
yield
his
body
to
be
baptized
so
)
at
laying
on
of
hands
,
the
baptiz●d
believer
is
to
say
nothing
against
it
,
but
to
give
way
to
have
i●
done
accordingly
.
The
3d.
question
with
the
ground
thereof
,
which
runs
thus
,
[
p
](A39566-e197030-b)
p
Viz.
Seeing
there
be
many
that
do
desire
baptized
believers
to
require
that
hands
should
be
laid
on
them
.
Therefore
we
desire
of
them
to
shew
us
some
place
of
Scripture
(
if
they
know
of
any
)
that
doth
expresse
such
a
behaviour
either
of
the
administrator
,
or
the
person
on
whom
hands
were
laid
.
is
even
as
superfluous
,
impertinent
,
vain
and
frivolous
as
the
former
;
for
(
howbeit
neither
am
I
one
of
those
many
that
have
ever
yet
formally
,
and
in
terms
desired
baptized
believers
to
require
that
hands
should
be
laid
on
them
yet
)
laying
on
of
hands
on
baptized
believers
either
is
Christs
mind
,
or
it
is
not
,
if
it
be
not
,
and
the
Enquirers
ever
prove
it
is
not
,
we
will
freely
give
them
leave
to
require
us
to
let
it
alone
,
but
if
it
be
,
(
as
t
is
proved
to
be
above
out
of
Act.
8.16
.
17.19.1.2.3.6
.
where
t
is
so
plain
as
to
need
no
deduction
)
then
as
I
shall
desire
them
to
have
us
excused
[
*
](A39566-e197060-b)
*
(
for
such
a
behaviour
as
to
reprove
their
backwardnesse
,
and
summon
men
to
shew
their
forwardnesse
to
own
Christs
wayes
may
become
any
administrator
whatsoever
Act.
22.16
.
)
if
henceforward
we
desire
baptized
believers
to
require
it
to
be
dispenst
to
them
,
so
I
give
them
to
understand
that
,
it
being
the
mind
of
Christ
,
though
(
as
baptism
also
is
)
one
of
his
too
too
dispised
dispensations
,
as
stout
,
and
loath
to
stoop
to
it
as
some
baptized
believers
seem
to
be
,
t
is
no
disparagement
to
the
best
of
them
,
that
are
yet
(
as
those
Act.
8.16
.
)
onely
baptized
in
the
name
of
the
Lord
Jesus
,
but
a
behaviour
that
may
well
enough
beseem
them
to
require
it
.
The
fifth
question
is
ushered
in
by
an
introduction
,
consisting
of
nothing
but
division
and
subdivision
of
laying
on
of
hands
into
different
kinds
,
according
to
the
difference
of
the
administrators
,
of
the
persons
to
whom
,
of
the
accounts
or
ends
upon
which
,
and
in
order
whereunto
administred
,
as
it
followes
in
their
own
words
thus
viz
we
do
or
may
read
of
laying
on
of
hands
upon
severall
occasions
,
differing
one
from
the
other
,
First
,
in
the
qualification
of
the
administrator
,
as
Luke
21.12
.
compared
with
Mark
16
,
18.
the
one
being
wicked
,
the
other
Godly
.
Secondly
,
differing
qualifications
in
persons
on
whom
hands
were
laid
,
sometimes
before
baptized
,
and
sometimes
after
baptism
,
Act.
9.17
.
and
Acts
8.17
.
Thirdly
,
hands
were
imposed
upon
several
accounts
(
or
ends
;
)
sometimes
to
be
brought
before
Rulers
,
as
Luke
21.12
.
sometimes
to
heal
the
sick
,
Acts
28.
8.
sometimes
to
cure
the
blind
,
Act.
9.17
.
sometimes
to
set
men
apart
to
administer
temporall
things
Acts
6.6
.
sometimes
to
set
men
apart
to
administer
spiritual
things
Act.
13.3
.
these
were
gifted
,
before
hands
were
laid
on
them
,
Sometimes
hands
were
imposed
,
that
men
might
be
gifted
,
1
Tim
4.14
.
sometimes
hands
were
laid
on
by
men
gifted
,
to
give
the
holy
ghost
to
them
that
were
not
set
a
part
to
Office
,
as
many
of
themselves
say
from
Acts
8.
17.
After
which
their
question
with
its
ground
comes
in
thus
.
[
*
](A39566-e197270-b)
*
Viz.
Seeing
many
plead
laying
on
of
hands
to
be
practised
or
submitted
unto
as
a
foundation
,
principle
,
or
a
beginning
doctrine
of
Christ
and
that
by
all
baptized
believers
.
Therefore
we
desire
to
know
,
if
any
of
them
can
inform
us
,
which
of
all
these
layings
on
of
hands
forementioned
is
called
by
Christ
,
or
his
Apostles
the
foundation
,
principle
,
or
beginning
doctrine
,
by
some
text
in
Scripture
.
To
all
which
viz.
their
introduction
,
ground
,
and
question
I
answer
as
followeth
.
First
,
I
deny
not
but
that
hands
were
laid
on
men
then
by
several
sorts
of
administrators
,
godly
and
wicked
[
*
](A39566-e197340-b)
*
if
it
be
not
somewhat
an
improper
phrase
to
stile
wicked
men
in
their
wrathful
and
cruel
handlings
of
the
Saints
Administrators
of
any
doctrine
of
Christ
that
is
stiled
imposition
of
hands
,
as
to
me
it
seems
to
be
,
unlesse
wee
l
allow
the
name
of
an
Administrator
also
to
the
devil
himself
,
when
he
tempts
the
Saints
,
and
puts
forth
his
hands
against
them
to
smite
them
with
any
mischiefs
in
either
body
or
spirit
,
as
by
Gods
permission
he
did
Job
,
Job
1.12
.
Job
2.6.7
.
in
the
several
seasons
of
before
and
after
baptism
,
to
and
upon
several
ends
,
purposes
,
and
accounts
,
though
all
the
several
ends
and
cases
you
here
distinguish
by
do
not
make
so
many
several
kinds
of
imposition
of
hands
neither
,
so
substantially
distinct
each
from
other
as
you
would
seem
to
make
them
;
for
imposition
of
hands
on
baptized
believers
before
admission
,
and
after
that
before
ordination
to
office
,
were
one
and
the
same
in
kind
,
distinguished
onely
by
the
different
capacities
of
membership
,
and
ministership
,
eldership
,
messengership
,
to
each
of
which
laying
on
of
hands
was
Antecedent
,
yea
these
were
one
,
and
the
same
kind
of
imposition
of
hands
,
used
all
in
order
to
one
and
the
same
end
in
general
viz.
receiving
the
holy
spirit
,
or
,
as
occasion
was
,
more
and
more
of
the
spirit
,
in
a
measure
answerable
to
their
places
,
diversified
onely
by
the
different
degrees
or
stations
in
the
Church
to
which
they
were
thereby
visibly
designed
:
but
what
if
there
were
never
so
many
kinds
of
laying
on
of
hands
,
is
it
therefore
so
impossible
to
determine
(
as
by
your
query
you
seem
to
imagine
)
which
among
all
the
rest
is
meant
in
such
or
such
a
place
?
shall
we
think
the
Apostles
meant
to
deliver
the
mind
and
doctrine
of
Christ
,
and
that
in
the
very
principles
or
first
rudiments
of
it
too
,
which
ought
to
be
the
plainest
,
in
such
obstruse
,
dark
and
aenigmatical
wayes
that
men
should
scarcely
be
capable
possibly
to
know
what
they
meant
?
there
s
several
sorts
of
baptism
spoken
of
in
the
Scripture
,
is
it
therefore
so
difficult
(
if
men
be
not
willing
(
as
some
are
)
to
puzzle
themselves
besides
the
practise
of
water
baptism
)
to
know
when
he
speaks
of
water
,
when
of
sufferings
,
when
of
the
spirit
?
But
to
the
question
:
sith
some
will
needs
,
though
needlesly
,
query
which
of
all
these
layings
on
of
lands
the
Scripture
speaks
of
is
called
the
foundation
,
principle
or
beginning
doctrine
?
I
answer
that
laying
on
of
hands
that
t
was
dispensed
with
prayer
on
baptized
believers
,
not
as
yet
to
be
set
apart
to
office
,
mentioned
Act.
8.15
16.17
.
not
in
order
to
gifted
mens
giving
it
(
for
though
you
will
mistake
us
do
what
we
can
,
and
bring
us
in
as
confessing
it
here
,
yet
we
ever
utterly
deny
that
any
men
were
ever
so
gifted
as
that
they
could
give
it
)
but
in
order
to
Gods
giving
,
and
our
receiving
the
holy
spirit
from
the
Lord
,
that
laying
on
of
hands
I
say
is
it
which
in
Heb.
6.1.2
.
is
called
a
principle
,
a
part
of
that
foundation
of
Christs
doctrine
on
which
the
visible
Church
is
built
.
In
proof
of
which
let
this
Argument
be
considered
viz.
It
s
none
of
all
the
other
kinds
of
laying
on
of
lands
mentioned
by
you
,
that
is
meant
Heb.
6.2
.
therefore
it
must
necessarily
be
that
.
Most
undoub●edly
t
is
not
that
mentioned
Luke
21.12
.
where
it
s
said
prophetically
,
as
concerning
the
wickeds
persecution
of
the
Saints
,
th●y
shall
lay
their
hands
on
you
&c.
which
we
read
of
also
as
fulfilled
accordingly
,
and
spoken
of
historically
Act.
5.18
.
they
laid
their
hands
on
the
Apostles
,
and
put
them
in
prison
&c.
First
,
because
that
is
not
simply
a
laying
on
of
hands
,
but
a
laying
on
of
violent
hands
;
and
so
it
should
be
read
(
if
the
word
there
used
were
rightly
rendred
,
and
translated
into
its
true
English
out
of
the
Greek
)
for
t
is
not
the
same
,
but
a
word
of
a
far
different
sense
from
that
which
is
used
every
where
else
,
where
this
doct●ine
of
imposition
of
hands
is
spoken
of
,
for
one
sounds
forth
as
much
as
a
violent
handling
▪
the
other
a
gentle
putting
,
or
laying
our
hands
upon
the
persons
.
[
*
](A39566-e197500-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Luke
21
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act
5
,
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act
8
17
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act
19.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act
13.3
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
6
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
〈◊〉
4
▪
14.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Heb.
●
2.
Secondly
,
as
for
that
violent
laying
on
of
hands
in
way
of
persecution
wherby
the
saints
suffer
,
that
s
included
in
the
doctrine
of
baptisms
immediately
foregoing
,
it
belonging
to
one
of
the
three
,
viz.
the
bitter
baptism
of
sufferings
,
as
a
branch
thereof
,
so
that
it
were
but
confusion
,
and
tautology
to
expresse
that
ore
again
,
as
if
t
were
ano●her
doctrine
which
was
but
a
part
of
the
doctrine
going
before
,
by
another
name
,
and
such
a
one
too
as
is
never
given
it
in
the
original
,
viz.
of
imposition
of
hands
.
Thirdly
,
whatever
doctrine
is
called
a
principle
or
part
of
the
foundation
of
the
doctrine
of
Christ
Heb.
6.2
.
the
same
is
called
Heb.
5.12
.
one
of
the
principles
of
the
oracles
or
the
holy
things
of
God
.
But
the
laying
on
of
violent
hands
on
the
saints
in
way
of
persecution
,
is
one
of
the
principles
of
the
devils
doctrine
,
and
a
principal
part
of
the
very
foundation
of
his
kingdome
,
yea
one
of
the
most
wicked
things
that
the
devil
does
or
delivers
,
as
Christs
doctrine
,
to
his
disciples
.
Nor
was
it
a
laying
on
of
hands
,
(
though
such
a
one
was
used
some
times
)
in
order
to
healing
the
sick
or
curing
the
blind
,
that
was
taught
as
a
principle
,
and
practically
ownd
,
and
laid
as
a
part
of
the
foundation
among
all
the
Hebrewes
Heb.
5.12.6.1
,
2.
for
they
were
neither
all
sick
surely
,
nor
all
blind
,
when
they
past
under
this
dispensation
so
as
to
have
all
need
to
have
hands
laid
on
them
all
upon
such
accounts
,
as
healing
or
curing
.
Nor
was
it
in
order
to
ordination
of
them
to
offices
,
that
they
might
be
gifted
,
and
fitted
by
the
spirit
thereunto
,
for
the
laying
on
of
hands
there
spoken
of
,
was
laid
as
a
principle
,
as
a
part
of
the
foundation
on
which
the
Church
stood
,
but
the
laying
on
of
hands
to
set
apart
men
to
administer
either
temporal
things
,
or
spiritual
things
in
the
Church
is
no
principle
,
nor
beginning
thing
,
nor
foundation
antecedent
to
the
Church
,
as
every
foundation
must
be
to
the
building
,
for
the
visible
Church
ever
since
the
first
Apostles
,
whose
doctrine
was
the
foundation
to
it
,
was
antecedent
to
its
officers
,
and
not
they
to
it
:
the
churches
were
first
collected
,
and
constituted
upon
the
foundation
or
first
form
of
doctrine
delivered
by
the
Apostles
,
and
then
officers
were
ordained
in
every
Church
;
for
the
true
visible
Church
may
be
without
officers
,
though
not
without
ordinances
,
but
Church
officers
cannot
be
chosen
,
nor
ordained
in
it
till
there
be
a
Church
:
besides
this
imposition
Heb.
6.2
.
was
learnt
,
owned
and
laid
by
the
whole
body
of
the
Church
,
whom
he
reproves
,
saying
ye
might
have
been
teachers
,
but
ye
had
need
to
be
taught
again
,
which
be
the
first
principles
of
the
oracles
of
God
,
but
they
were
not
all
at
first
surely
by
laying
on
of
hands
ordained
to
office
.
As
to
the
sixth
question
of
the
Enquirers
which
is
also
the
last
that
I
am
to
speak
to
,
having
spoke
to
the
seventh
and
eighth
above
,
which
with
the
ground
thereof
runs
thus
[
*
](A39566-e197780-b)
*
Viz
Seeing
that
Heb
6.2
.
speaks
of
the
laying
on
of
hands
as
plural
,
as
the
doctrine
of
baptisms
,
and
doth
not
speak
of
any
one
laying
on
of
hands
fore-mentioned
particularly
,
nor
of
any
other
by
distinction
,
neither
of
any
end
,
purpose
,
or
event
.
Therefore
we
desire
to
know
what
safety
it
is
for
any
man
to
conclude
that
Heb.
6.2
.
is
meant
but
of
one
of
them
onely
.
it
is
grounded
upon
such
a
grosse
and
grievous
mistake
,
that
I
am
almost
amazed
that
of
the
fifteen
hands
that
subscribe
to
those
Questions
,
not
one
of
them
did
find
occasion
to
subscribe
his
dissent
to
this
,
for
whereas
t
is
supposed
,
and
proposed
so
publiquely
for
truth
by
the
Enquirers
,
that
Heb.
6.2
.
speaks
not
of
any
one
laying
on
of
hands
onely
,
but
plurally
,
as
of
the
doctrine
of
baptisms
,
its
most
palpably
apparent
to
such
as
are
not
a
sleep
in
their
reading
of
that
text
,
that
it
speaks
in
the
singular
number
,
of
one
laying
on
of
hands
alone
,
and
not
of
layings
on
of
hands
,
as
it
must
have
been
expressed
,
for
so
you
are
fain
to
expresse
it
your selves
,
when
you
speak
plurally
of
it
in
your
fifth
question
,
had
he
meant
more
kinds
of
imposition
of
hands
then
one
;
for
though
hands
be
the
plurall
number
,
yet
laying
on
,
which
is
the
phrase
you
speak
to
,
or
else
you
speak
nihil
ad
Rhombum
,
is
a
substantive
of
the
singular
number
,
both
in
the
English
,
and
in
the
Greek
,
and
suppose
the
spirit
had
spoken
plurally
of
more
imposions
of
hands
then
one
?
must
that
that
was
Act.
8
.
17-19.6
.
on
baptized
believers
be
ever
the
more
excluded
,
or
the
more
incuded
rather
in
all
likelyhood
among
the
rest
?
[
†
](A39566-e197860-b)
†
See
Mr
Blackwoods
last
book
newly
extant
even
whilest
I
am
writing
to
you
on
this
subject
stiled
a
soul-searching
catechism
p.
58
in
p.
54.55.56.57.58.59
.
of
which
he
treats
totally
of
this
subject
.
and
because
the
Apostle
does
not
speak
particularly
enough
,
nor
distinguish
,
nor
expresse
plainly
enough
what
he
means
by
shewing
the
end
,
purpose
and
event
of
the
imposition
here
spoken
of
,
therefore
belike
he
meant
that
no
body
should
ever
own
this
principle
at
all
:
but
the
truth
is
he
speaks
of
no
more
impositions
then
one
,
Therefore
,
to
conclude
with
the
Enquirers
question
propounded
thus
to
themselves
,
we
desire
to
know
what
safety
it
is
for
any
man
to
conclude
that
question
to
be
worthy
of
an
answer
,
that
is
so
falsely
grounded
as
this
of
the
Enquirers
is
,
and
to
conclude
that
Heb.
6.2
.
is
meant
of
more
layings
on
of
hands
,
when
it
expresly
speaks
but
of
one
?
And
so
dear
Friends
,
whom
I
love
too
well
to
spare
speaking
plainly
to
you
in
a
case
,
wherein
upon
occasion
of
your
putting
on
too
too
rashly
in
print
little
lesse
then
against
it
,
a
precious
truth
of
Christ
lyes
at
stake
between
us
,
since
you
are
pleased
to
urge
and
importune
us
so
earnestly
at
the
close
of
your
questions
by
the
opportunity
that
you
have
thereby
put
into
our
hands
to
justify
our
practise
,
viz.
laying
on
of
hands
upon
all
baptized
believers
,
as
we
love
the
glory
of
God
,
and
the
promoting
of
that
,
which
we
so
highly
esteem
and
hold
to
be
truth
,
as
we
will
declare
our
love
to
the
truth
by
countenancing
men
,
who
diligently
make
search
after
it
,
as
we
tender
the
union
and
communion
of
the
Churches
&c.
that
we
would
discharge
our
duty
,
and
try
if
we
could
make
it
appear
by
the
word
of
God
,
which
I
confesse
with
you
is
able
to
instruct
us
in
all
things
(
and
therefore
though
much
might
be
said
from
the
constant
practise
of
the
Churches
in
,
and
bordering
upon
the
primitive
times
,
to
the
further
clearing
up
of
the
truth
in
this
point
,
yea
men
far
better
studied
that
way
then
I
am
,
who
yet
see
sufficiently
to
my
satisfaction
,
tell
us
,
that
all
Antiquity
teacheth
laying
on
of
hands
after
baptism
[
*
](A39566-e197910-b)
*
Viz.
Mr.
Cotton
&
Dr.
Holm●
,
who
(
as
is
shewed
above
in
the
139
,
140
,
141.
pages
of
this
very
volume
I
am
yet
in
hand
with
)
borrowes
Cottons
and
Calvins
reading
out
of
Antiquity
concerning
the
practise
of
imposition
of
hands
to
all
grown
persons
before
admission
to
Church-fellowship
wherby
to
prove
infant-baptism
,
which
thereby
he
rather
breaks
the
neck
of
.
yea
and
some
that
never
practised
neither
it
nor
true
baptism
[
*
](A39566-e197950-b)
*
Viz.
Mr.
Cotton
&
Dr.
Holm●
,
who
(
as
is
shewed
above
in
the
139
,
140
,
141.
pages
of
this
very
volume
I
am
yet
in
hand
with
)
borrowes
Cottons
and
Calvins
reading
out
of
Antiquity
concerning
the
practise
of
imposition
of
hands
to
all
grown
persons
before
admission
to
Church-fellowship
wherby
to
prove
infant-baptism
,
which
thereby
he
rather
breaks
the
neck
of
.
yet
I
wave
all
such
Arguments
as
of
no
weight
without
the
word
)
Since
also
you
promise
us
that
if
we
so
do
,
then
you
shall
acknowledg
the
truth
thereof
to
the
glory
of
God
,
and
your
own
shame
in
being
ignorant
so
long
,
and
speedily
imbrace
it
,
if
God
so
assist
you
by
his
word
,
professing
you
will
to
that
purpose
expect
our
faithfull
care
to
be
expessed
with
chearfullnesse
,
without
making
delaies
,
in
a
matter
of
so
great
importance
,
which
may
unite
and
establish
us
in
one
mind
,
hereupon
I
could
not
in
conscience
but
take
so
much
notice
of
your
questions
(
they
meeting
me
also
just
in
the
mouth
,
whilest
I
was
musing
to
say
some
little
,
but
not
a
quarter
so
much
as
here
is
,
to
evince
the
noncessation
of
this
service
as
well
as
that
of
baptism
)
as
to
give
this
transient
answer
as
I
travel
along
,
being
bound
also
as
you
hint
to
me
,
to
give
to
every
one
that
asketh
it
a
reason
of
the
hope
that
s
in
me
with
meeknesse
and
fear
:
so
desiring
the
Lords
blessing
upon
it
towards
you
,
and
upon
you
in
your
examination
of
it
,
and
(
as
you
have
light
)
your
execution
according
to
it
,
that
such
excaecation
,
as
the
Ranter
who
is
run
out
of
the
reach
of
reason
,
hath
by
little
and
little
queried
himself
into
may
never
,
overtake
you
,
I
remain
both
yours
and
every
ones
servant
for
Christs
sake
.
Thus
much
concerning
the
continuation
of
that
practise
of
laying
on
of
hands
:
now
as
to
the
present
use
of
the
ordinances
of
breaking
of
bread
,
and
church-fellowship
,
I
shal
speak
but
briefly
to
that
forasmuch
as
these
are
services
the
continuance
of
which
to
the
end
is
denied
doctrinally
by
none
(
for
ought
I
know
)
but
the
Ranter
,
that
is
run
up
above
all
,
saving
that
the
Rigid
Presbyterians
,
though
in
words
they
own
the
supper
,
yet
in
works
do
deny
it
,
for
many
if
not
most
of
them
live
in
the
neglect
of
that
administration
of
the
supper
,
in
their
parishes
some
four
;
some
five
,
some
six
,
seven
,
eight
years
without
any
use
of
it
at
all
,
as
if
there
were
no
such
matter
as
that
now
in
being
;
for
others
,
I
mean
a
certain
mixt
sort
of
Independents
that
are
rife
in
these
dayes
,
they
own
and
practise
it
and
Church
fellowship
too
more
then
enough
,
unlesse
more
orderly
in
respect
of
that
Antecedency
to
these
of
all
the
principles
of
the
doctrine
of
Christ
,
which
ought
to
be
now
as
it
was
in
the
primitive
times
,
which
times
they
pretend
to
reform
by
,
taking
in
Omnium
generum
,
an
Omnigatherum
of
persons
,
men
and
women
,
whom
they
take
to
be
believers
,
into
fellowship
in
one
visible
body
in
breaking
of
bread
and
prayers
,
some
whereof
,
having
renounced
their
Rantism
as
null
,
are
truly
baptized
;
some
as
yet
but
meerly
Rantized
,
yet
supposing
themselves
sufficiently
baptized
because
of
that
,
which
can
be
of
no
use
to
them
as
a
sign
,
for
they
remember
it
not
;
some
hanging
in
the
air
between
both
,
not
satisfied
,
whether
they
were
truly
baptized
in
infancy
yea
or
no
;
some
doubting
whether
any
water
baptism
at
all
be
needful
to
be
used
in
these
times
;
some
convinc't
that
they
ought
to
be
baptized
,
but
not
yet
finding
any
Administrator
,
that
fits
their
fancies
;
some
resolved
to
be
baptized
,
but
Christ
,
who
expects
it
from
them
,
must
wait
their
leasure
,
none
reproving
their
procrastination
,
nor
saying
to
them
,
as
Ananias
,
to
Paul
,
and
now
why
tarriest
thou
?
arise
and
be
baptized
,
and
wash
away
thy
sins
calling
on
the
name
of
the
Lord
,
or
as
Peter
to
the
Iews
repent
and
be
baptized
;
Some
resolving
never
to
be
baptized
,
but
roundly
renouncing
all
water
baptism
as
nothing
concerning
them
,
yet
leaving
them
at
liberty
to
act
according
to
their
light
,
that
have
a
mind
to
submit
to
it
,
and
who
see
it
their
duty
▪
as
if
the
plain
word
of
Christ
in
this
point
of
baptism
were
such
a
nose
of
wax
,
as
might
be
moulded
,
and
metamorphosed
into
any
model
according
to
every
mans
mind
and
temper
,
or
quite
canceld
,
disanuld
,
melted
into
no
word
of
Christ
at
all
at
every
mans
haughty
humour
,
that
is
loath
to
debase
himself
so
far
as
to
submission
to
it
,
as
if
my
Lord
,
and
my
Lady
,
and
Sir
such
a
one
had
more
dispensation
from
Christ
then
every
ordinary
body
,
to
shew
for
their
non-obedience
to
that
dispised
dispensation
;
some
of
them
,
that
are
baptized
,
under
prayer
and
imposition
of
hands
in
order
to
their
obtaining
the
spirit
of
promise
;
some
not
having
faith
in
the
thing
,
whether
that
baptism
with
the
spirit
Peter
speaks
of
Act.
2.39
.
and
Iohn
baptist
Mat.
3.11
.
doth
belong
to
them
or
no
,
though
there
promised
to
all
that
are
,
and
shall
be
(
repenting
and
believing
)
baptized
in
water
,
even
as
many
as
the
Lord
shall
call
,
whereupon
the
fourth
principle
of
Christs
doctrine
,
will
not
down
with
them
,
but
when
they
come
to
that
lesson
in
Christs
ABC
they
must
skip
it
,
and
take
forth
,
and
,
because
it
likes
them
not
,
turn
ore
a
new
leaf
to
the
doctrine
of
the
supper
,
and
Church
fellowship
before
they
are
prefecty
past
their
primmer
:
to
all
which
confused
pro
and
con
congregations
,
and
mongrill
kind
of
ministry
,
and
people
,
that
speak
half
in
the
language
of
Canaan
,
and
half
of
Ashdod
,
I
le
here
say
no
more
but
this
viz.
si
eo
quo
caepistis
pede
perrexeritis
&c.
proceeding
as
you
begin
,
and
thriving
to
the
hight
of
your
principle
throw
the
nations
,
the
body
of
Christendom
,
which
was
once
an
uniform
,
and
more
lately
a
triforme
[
*
](A39566-e198120-b)
*
consisting
of
3
sorts
of
Christ'n
creatures
,
under
a
3
sold
CCClergy
viz.
papal
,
prelatical
,
presbyterian
.
may
in
time
become
that
,
which
I
judge
also
it
must
become
for
some
small
season
before
the
end
,
viz.
a
monstrous
multiform
,
and
at
last
an
omniform
beast
indeed
.
But
now
as
to
the
question
,
whether
these
two
(
for
I
must
scarce
speak
of
these
severally
,
but
very
succinctly
,
and
as
it
were
together
)
are
of
right
,
and
according
to
the
mind
,
and
word
of
Christ
to
continue
to
the
end
?
in
proof
hereof
viz.
that
they
are
,
I
shall
refer
the
Ranter
,
and
the
rest
(
if
any
other
besides
him
do
deny
it
)
but
to
two
Scriptures
,
which
prove
each
of
these
respectively
,
and
remove
some
few
more
of
such
exceptions
as
are
made
against
the
present
practise
of
both
these
two
,
and
the
other
two
parts
of
Christs
outward
worship
and
service
I
have
already
spoke
to
,
and
so
put
a
period
to
this
discourse
:
The
first
is
1
Cor.
11.26
.
for
as
often
as
you
eat
this
bread
and
drink
this
cup
ye
shew
(
or
shew
ye
,
for
the
word
may
be
read
imperatively
,
as
well
as
indicatively
)
the
Lords
death
till
he
come
,
in
which
words
t
is
so
clearly
supposed
,
that
the
ordinance
of
the
supper
is
not
according
to
Christs
will
to
cease
till
the
next
appearing
of
Christ
,
that
it
were
to
suppose
a
man
to
be
void
of
sense
,
and
reason
to
undertake
to
make
it
more
evident
to
him
by
framing
any
formall
argument
from
the
place
.
The
Second
is
Heb.
10.25
.
not
forsaking
the
assembling
of
our selves
together
as
the
manner
of
some
is
,
but
exhorting
one
another
while
it
s
called
to
day
,
and
so
much
the
more
by
how
much
you
see
the
day
approaching
,
where
it
is
also
most
clear
,
and
undeniable
,
that
t
is
the
mind
of
Christ
,
that
the
Saints
should
keep
together
in
one
body
in
assemblies
,
and
fellowships
one
with
another
,
and
that
his
sheep
should
not
live
in
such
a
stragling
state
and
condition
,
such
single
fellowship
between
God
and
themselves
onely
,
as
is
now
pleaded
for
by
many
,
that
fall
off
from
following
or
frequenting
any
societies
at
all
,
and
forsake
such
truly
constituted
Churches
as
they
were
once
added
to
,
which
argues
apparently
that
(
as
we
say
of
sheep
when
they
keep
not
with
the
flock
,
but
are
found
squotting
up
and
down
here
and
there
by
themselves
alone
and
aloof
from
their
fellows
)
that
some
ill
disease
and
deadly
distemper
is
growing
upon
them
,
but
that
they
should
keep
together
in
flocks
every
sheep
following
the
footsteps
of
the
flock
,
which
name
of
flock
is
that
by
which
Christ
often
denominates
his
sheep
,
as
Luke
12.32
.
Act.
20.28
.
1
Pet.
5.2
.
to
shew
that
he
expects
to
find
them
in
flocks
and
fellowships
at
his
coming
.
Ranterist
.
Till
he
come
is
no
other
then
till
his
coming
into
men
by
his
spirit
,
or
in
such
full
measures
and
manifestations
of
his
spirit
into
mens
hearts
,
that
they
may
be
able
to
live
up
with
him
in
spirit
,
so
as
no
more
to
need
such
lower
helps
from
outward
administrations
,
such
carnal
ordinances
,
such
visible
representations
of
Christ
to
the
bodily
eyes
such
legal
rites
and
meer
bodily
exercises
as
baptism
and
fellowship
together
in
breaking
of
bread
are
.
These
things
were
used
indeed
,
and
ordained
as
milk
for
babes
in
that
meer
nonage
and
infancy
of
the
Church
,
when
Christ
was
known
as
a
child
as
it
were
but
now
we
are
to
know
Christ
as
a
man
grown
in
us
,
risen
up
in
us
,
aad
to
have
fellowship
with
him
more
immediately
and
intimately
in
spirit
,
and
not
in
such
external
,
and
meer
fleshly
formes
;
we
are
to
live
higher
then
on
such
low
,
weak
,
empty
,
elements
,
and
beggarly
rudiments
as
these
,
which
were
used
,
and
imposed
for
a
time
to
resemble
Christ
to
us
from
without
,
but
must
be
left
when
once
Christ
,
the
substance
,
that
was
set
forth
by
those
shadows
,
is
come
into
us
.
Christ
is
now
in
the
Saints
the
hope
of
glory
,
Col.
1.27
.
So
Heb.
6.1.2
.
leaving
the
principles
of
the
doctrine
of
Christ
let
us
go
on
to
perfection
,
not
laying
again
&c.
you
see
we
must
mind
higher
matters
leaving
these
,
which
were
as
a
dark
glasse
,
or
shadowy
dispensation
,
through
which
the
Church
once
did
see
Christ
,
and
knew
him
after
the
flesh
,
but
now
face
to
face
,
1
Cor.
13.12
.
and
henceforth
know
we
him
so
no
more
,
2
Cor.
5.16
.
when
I
was
a
child
,
saies
Paul
,
I
spake
as
a
child
,
and
did
as
a
child
,
and
thought
as
a
child
,
but
when
I
became
a
man
I
put
away
childish
things
1
Cor.
13.11
.
every
one
that
useth
milk
is
unskilful
in
the
word
of
righteousnesse
,
for
he
is
a
babe
,
but
strong
meat
belongeth
to
them
that
are
full
of
growth
,
who
have
their
senses
exercised
to
discern
between
good
and
evil
:
Heb.
5.14
.
that
which
is
perfect
is
now
come
,
and
therefore
what
is
imperfect
,
and
in
part
only
,
as
ordinances
are
,
must
be
done
away
,
and
as
for
gathering
of
congregations
,
peoples
assembling
together
in
the
Church
bodies
to
preach
,
pray
,
break
bread
to
build
up
one
ano
-
in
the
faith
,
search
the
Scripture
&c.
t
was
a
way
of
God
for
mens
edification
till
Christ
the
morning
star
shined
,
to
which
men
did
well
to
take
heed
,
as
unto
a
light
that
shined
in
a
dark
place
,
but
now
the
day
dawnes
,
and
the
day
starre
arises
in
mens
hearts
,
yea
the
day
breaks
and
the
shadowes
flie
away
;
and
Christ
comes
as
a
swift
Roe
,
and
young
heart
upon
the
mountains
of
Bether
;
so
that
now
we
are
to
exercise
our selves
rather
unto
Godlinesse
for
all
bodily
exercises
as
baptism
,
breaking
bread
and
Church
order
&c.
profit
little
:
besides
t
was
said
there
should
be
a
falling
away
from
all
those
forms
of
worship
,
and
the
way
of
ordinances
,
which
was
in
the
primitive
times
2
Thess.
2.3
.
and
a
treading
down
of
the
holy
City
and
Temple
,
Rev.
11.1.2
.
as
to
the
form
it
then
stood
in
,
both
which
have
fell
out
also
accordingly
,
so
that
there
hath
been
a
taking
of
all
that
dispensation
of
ordinances
in
their
primitive
purity
totally
out
of
the
way
,
therefore
now
we
are
to
meddle
no
more
with
them
at
all
;
at
least
unless
we
had
some
extraordinary
Prophets
,
as
the
Iews
had
after
the
treading
down
of
their
temple
and
and
worship
,
to
satisfie
and
shew
us
that
its
the
mind
of
the
Lord
we
should
set
up
that
old
fabrick
and
form
again
.
Baptist.
This
is
the
old
tune
,
which
you
,
and
your
followers
have
been
used
to
sing
in
any
time
this
seven
year
,
which
yet
I
could
never
learn
to
this
day
distinctly
to
sing
in
after
you
,
and
I
am
perswaded
never
shall
,
unlesse
I
could
hear
more
clearnesse
and
distinction
in
the
sound
then
yet
I
do
,
to
whom
,
while
I
sound
how
sutable
your
sense
is
to
the
sense
of
Scripture
,
you
are
Barbarians
when
you
speak
thus
.
That
Christ
now
comes
in
the
light
and
power
of
his
spirit
,
as
a
swift
Roe
and
hart
upon
these
mountains
of
division
,
that
now
are
between
the
PPPriests
among
themselves
,
and
between
others
and
them
;
and
that
abundance
of
light
comes
dispelling
that
fog
and
smoak
of
mens
traditions
,
which
hath
risen
out
of
the
bottomlesse
pit
,
and
of
a
long
time
darkned
the
Sun
,
and
the
air
,
and
the
hearts
of
people
,
all
this
I
grant
,
but
that
this
coming
of
his
doth
put
an
end
,
a
ne
plus
ultra
to
any
one
of
his
own
traditions
or
ordinances
that
were
instituted
by
him
,
and
in
his
name
delivered
to
the
Churches
in
the
primitive
times
,
as
a
part
of
his
will
and
testament
then
,
this
is
as
hard
a
lesson
for
me
to
learn
,
as
t
is
for
some
to
learn
that
t
is
their
duty
to
be
baptized
:
for
assuredly
nothing
but
Christs
own
personal
coming
shall
put
a
period
to
any
one
tittle
of
his
Gospel
,
will
,
and
Testament
,
or
of
that
outward
dispensation
,
which
by
appointment
from
himself
was
then
in
force
;
and
therefore
to
neither
baptism
,
imposition
of
hands
,
or
Churchfellowship
in
breaking
bread
,
every
of
which
most
undoubtedly
was
a
part
of
the
preceptory
part
of
Christs
Gospel
in
those
daies
,
and
of
that
new
Testament
ratified
in
his
blood
,
1
Cor.
11.25
.
which
gospel
,
testament
and
holy
will
of
his
,
that
he
as
a
great
Prophet
left
in
charge
for
all
men
to
observe
,
when
he
went
away
Mat.
28.20
.
Mark
13.34
.
Luke
19.17
.
to
the
28.
(
and
not
any
new
one
delivered
since
)
is
the
very
same
,
according
to
which
he
will
judge
all
men
at
his
return
,
any
part
of
which
therefore
in
either
promise
or
precept
,
suppose
but
the
ordinances
of
it
(
for
I
am
sure
it
was
a
testament
,
and
Gospel
that
had
ordinances
then
)
wo
be
to
that
man
or
angel
that
shall
once
dare
to
declare
as
null:
yea
let
no
man
flatter
himself
,
and
delude
others
with
pretences
of
an
Angelical
,
Seraphical
life
to
be
led
now
in
an
higher
kind
of
way
then
the
Saints
,
and
Churches
did
in
the
primitive
ages
of
the
Gospel
;
for
I
tell
that
man
that
if
he
were
not
only
appearing
to
himself
to
be
wrapt
up
above
Paul
,
but
really
an
angel
from
heaven
,
and
not
Christ
himself
[
*
](A39566-e198530-b)
*
yet
some
Ranters
are
not
ashamed
to
say
they
are
Christ
,
and
God
,
and
there
is
no
other
God
then
they
,
and
what
s
in
them
,
and
such
like
blasphemies
,
whereby
they
declare
themselves
to
be
that
generation
,
that
are
to
rise
in
the
latter
daies
,
and
make
the
man
of
sin
,
even
that
wicked
one
that
shall
exalt
himself
above
all
that
s
called
God
,
saying
of
himself
he
is
God
,
given
over
to
strong
delusion
to
believe
lies
,
that
they
may
be
damned
,
because
not
receiving
the
love
of
the
truth
,
that
they
might
be
saved
,
whom
the
Lord
shall
destroy
with
the
brightness
of
his
coming
2
Thess.
2.
denying
the
Lord
that
bought
them
,
and
bringing
on
themselves
swift
destruction
.
2
Pet.
2.2
.
(
who
when
he
comes
personally
,
shall
say
indeed
unto
his
servants
come
up
higher
)
he
must
be
Aaathema
,
preaching
,
and
holding
forth
other
then
what
the
Apostles
at
first
delivered
to
the
Churches
of
Galatia
,
who
received
the
Gospel
with
the
outward
ordinances
,
and
Church
order
thereof
,
Gal.
1.6.7.8.9.11.12
.
compared
with
1
Cor.
11.23.24
.
&c.
in
which
Scriptures
its
evident
that
the
whole
intire
Gospel
,
which
was
preached
then
by
Paul
,
who
received
it
together
with
the
ordinances
of
baptism
Gal.
3.27
.
and
the
supper
,
not
of
man
,
but
of
the
Lord
,
was
strictly
required
to
be
kept
,
without
hearkning
to
any
other
things
,
then
what
were
then
delivered
,
and
received
in
the
Churches
,
though
spoke
by
an
angel
from
heaven
,
or
their
very
selves
,
who
at
first
preached
them
,
who
,
if
ever
any
such
thing
should
have
fallen
out
,
as
their
falling
off
from
that
truth
,
and
contradicting
themselves
,
for
so
doing
must
have
been
held
accursed
;
yea
if
Paul
himself
should
have
come
some
100●
of
years
after
to
the
Churches
of
Galatia
,
and
gainsaid
what
he
had
said
before
,
saying
you
received
the
Gospel
from
me
at
first
with
ordinances
,
but
now
you
may
let
the
ordinances
of
it
alone
,
it
s
enough
for
you
to
believe
onely
,
and
live
up
to
God
in
the
spirit
,
he
had
condemned
himself
to
cursing
out
of
his
own
mouth
:
if
then
the
Apostles
,
that
at
first
gave
out
the
Gospel
to
the
world
,
were
not
,
on
pain
of
being
accursed
,
to
preach
any
other
then
what
at
first
they
preached
,
what
cursing
attends
thee
(
O
wretched
Ranter
)
that
deifiest
thy self
,
and
takest
upon
thee
not
onely
to
deny
,
but
to
defie
the
Gospel
of
Christ
in
the
ordinances
of
it
,
and
the
holy
oracles
of
the
living
God
?
Thou
tellest
us
of
a
coming
of
Christ
by
his
spirit
into
the
hearts
of
men
,
after
which
,
there
need
be
no
more
use
of
ordinances
,
that
when
Paul
saies
men
must
continue
breaking
bread
till
he
come
,
he
means
till
he
comes
in
spirit
,
but
I
tell
thee
,
if
the
right
eye
of
reason
were
not
utterly
darkned
in
thee
,
thou
could●
not
but
understand
,
that
till
he
come
,
1
Cor.
11.
speaks
of
the
same
time
as
Christ
himself
speaks
of
,
when
he
saies
to
his
Church
in
Thyatira
Rev.
2.25.26
.
which
were
then
in
a
Church
posture
,
and
under
the
use
of
ordinances
,
that
which
ye
hav●
already
hold
fa●t
till
I
come
,
and
that
that
time
was
no
other
then
the
end
of
this
world
,
which
he
shall
put
a
period
to
by
his
personal
coming
,
is
cleared
by
the
verse
following
,
he
that
over
cometh
,
and
keepeth
my
works
unto
the
end
,
to
him
will
I
give
power
over
the
nations
,
where
by
the
end
,
as
he
means
the
same
period
he
pointed
at
before
,
in
that
phrase
till
I
come
,
so
he
means
the
time
of
Christs
second
coming
to
judgement
,
to
raign
at
the
end
of
this
world
,
mentioned
Mat.
24.3
.
and
in
scores
of
Places
more
,
and
not
the
time
of
his
coming
by
his
spirit
unto
men
,
for
so
he
was
come
,
and
hath
come
,
more
or
lesse
,
well
nigh
as
soon
as
,
and
even
ever
since
he
went
away
,
yea
according
to
his
promise
he
soon
sent
his
spirit
to
abide
with
his
people
,
(
in
their
observation
of
his
commandements
,
and
not
otherwise
)
as
a
comforter
in
the
absence
of
his
person
,
Iohn
14.15
,
16.
one
office
also
among
the
rest
of
which
spirit
when
he
should
come
(
so
far
was
he
by
his
coming
from
disingaging
men
from
obedience
to
any
one
thing
,
that
Christ
spake
while
he
was
on
earth
)
was
because
many
would
be
very
subject
to
to
forget
,
and
be
willingly
ignorant
of
Christs
lawes
,
to
teach
all
things
,
and
bring
all
things
to
their
remembrance
,
whatsoever
Christ
said
unto
his
disciples
,
while
he
was
with
them
,
Iohn
14.26
.
yea
so
he
was
come
to
his
disciples
and
the
Churches
,
even
unto
Paul
himself
,
and
that
very
Church
of
Corinth
,
whom
he
praises
for
keeping
some
ordinances
he
delivered
to
them
,
and
charges
to
keep
that
of
breaking
of
bread
till
Christ
come
,
long
before
he
gave
this
charge
,
and
that
in
such
a
high
degree
,
that
they
had
even
all
the
gifts
and
manifestations
of
the
spirit
among
them
that
might
be
1
Cor.
c.
12.
c.
13.
c.
14.
so
that
they
had
abundance
of
Prophets
,
and
spiritual
men
among
them
,
1
Cor.
14.37
.
that
were
higher
in
the
spirit
,
(
or
if
they
were
not
Paul
,
that
was
once
in
the
third
heaven
was
)
then
the
spiritual
men
of
this
age
,
yea
they
were
a
people
in
every
thing
inriched
with
all
utterance
,
and
all
knowledge
,
and
the
testimony
of
Christ
was
so
confirmed
in
them
by
the
coming
of
the
spirit
,
that
they
came
behind
in
no
gift
1
Cor.
1.5.6.7.8
.
yet
were
they
to
wait
(
in
the
dispensation
,
and
use
of
ordinances
wherein
they
were
)
for
another
coming
of
the
Lord
Jesus
in
which
way
Pauls
hope
was
that
Christ
would
confirm
them
to
the
end
,
that
they
might
be
blamelesse
(
as
else
it
seemes
they
could
not
be
)
in
the
day
i.
e.
the
great
,
and
notable
day
of
the
second
personal
coming
of
the
Lord
Jesus
;
Thou
talkest
to
us
(
alluding
to
Heb.
9.10
.
where
the
ordinances
of
the
divine
service
of
the
law
,
or
old
testament
are
so
stiled
)
of
the
ordinances
of
the
Gospel
,
under
the
name
of
carnall
ordinances
,
meer
fleshly
formes
,
but
know
oh
vain
man
,
that
the
outward
rites
,
or
ceremonies
of
the
Law
are
there
called
carnall
on
such
an
account
,
as
the
ordinances
of
the
Gospel
cannot
be
so
stiled
,
viz.
not
at
all
because
they
were
services
performed
by
the
outward
man
,
but
because
the
performance
of
them
served
,
and
sanctified
no
further
then
to
the
purifying
of
the
flesh
,
v.
13.
viz.
to
the
purging
of
the
practisers
thereof
,
i.
e.
the
Jews
from
such
outward
,
fleshly
impurities
,
as
were
contracted
in
the
time
of
the
Law
by
such
things
[
*
](A39566-e198890-b)
*
Viz.
touching
of
dead
bodies
Num.
5.2
.
eating
or
touching
the
carcases
of
any
forbidden
fishes
,
birds
,
or
beasts
Lev.
11.24.31
.
diseases
as
the
leprosie
,
Lev.
13.8
.
running
of
issues
Levit.
15.2
.
and
such
like
.
and
actions
as
did
denominate
persons
unclean
for
the
time
then
being
,
but
neither
do
nor
can
so
denominate
them
now
,
that
law
with
all
the
ordinances
of
it
being
abolished
.
Thou
callest
Christs
ordinances
,
(
being
not
a
little
deluded
by
some
expressions
of
Mr.
Saltmarsh
,
who
speaks
of
them
in
his
books
,
as
matters
pertaining
only
to
Iohns
ministry
,
whom
together
with
his
baptism
,
and
all
that
was
done
ad
extra
in
the
primitive
time
,
he
puts
upon
the
account
of
the
law
,
as
pertaining
to
it
,
rather
then
purely
upon
the
account
of
the
Gospel
)
but
know
(
fond
man
)
that
as
Iohn
was
a
minister
of
the
Gospel
of
Christ
,
and
not
of
the
law
,
and
his
ministration
of
preaching
,
and
water
baptism
the
very
beginning
of
the
Gospel
of
Christ
(
as
I
have
shewed
above
)
Mark
1.1.4
.
so
if
he
and
his
ministration
of
baptism
had
related
simply
to
the
law
,
as
they
did
not
,
yet
that
of
laying
on
of
hands
,
and
Church-fellowship
in
breaking
bread
,
were
all
given
in
charge
by
the
new
law-giver
Christ
Jesus
,
and
that
of
water
baptism
too
,
for
(
as
if
he
had
foreseen
that
some
should
delude
themselves
and
others
,
so
as
to
say
it
ended
at
his
death
)
even
that
also
was
given
a
new
after
his
death
,
as
his
expresse
commmand
concerning
all
people
to
the
worlds
end
.
Thou
speakest
of
living
higher
then
on
such
low
,
weak
,
empty
elements
,
and
beggerly
rudiments
,
but
(
to
say
nothing
of
thy
abominable
impudency
,
and
the
desperate
[
*
](A39566-e198980-b)
*
for
if
he
that
despised
Moses
law
died
without
mercy
,
of
how
much
sorer
punishment
shall
he
be
thought
worthy
,
that
hath
troden
under
foot
the
son
of
God
,
Heb.
10.29
.
therefore
we
had
need
to
give
the
more
earnest
heed
to
the
things
which
we
have
heard
,
least
at
any
time
we
let
them
slip
,
for
if
the
word
spoken
by
angels
was
sure
and
stedfast
,
and
every
transgression
and
disobedience
received
a
just
recompence
of
reward
,
how
shall
we
escape
,
if
we
neglect
so
great
salvation
,
which
at
first
began
to
be
spoken
by
the
Lord
,
and
was
after
confirmed
to
us
by
them
that
heard
him
,
Heb.
2.1.2.3
▪
whosoever
shall
be
ashamed
of
me
or
my
words
,
of
him
will
I
be
ashamed
when
I
come
in
the
kingdome
of
my
father
with
my
holy
angels
,
Mark
.
8.38
.
despite
herein
done
by
thee
to
the
son
of
God
,
whom
thou
treadest
under
foot
,
whilst
thou
despisest
his
day
of
small
things
,
and
settest
light
by
the
least
of
his
commands
,
and
hurlst
at
thy
heels
the
least
jota
of
his
law
and
testament
,
or
art
ashamed
of
his
words
)
to
let
passe
that
(
I
say
)
we
give
thee
to
understand
,
that
we
live
not
on
these
ordinances
we
use
,
but
only
on
our
Lord
Christ
in
them
,
whose
foolish
,
weak
things
,
and
earthen
vessels
they
are
,
by
which
he
hands
heavenly
treasure
to
believing
souls
.
Thou
tellest
us
that
the
use
of
outward
ordinances
was
milk
for
babes
in
that
infancy
or
nonage
of
the
Church
,
(
which
is
no
more
then
what
we
say
our selves
,
of
some
ordinances
at
least
viz.
baptism
and
imposition
of
hands
,
which
with
the
rest
of
the
word
of
the
beginning
of
Christs
doctrine
are
so
stiled
,
Heb.
5.12
.
13.6.1.2
.
But
what
of
this
?
is
it
not
very
fit
therefore
that
they
should
still
be
used
,
the
Church
being
yet
under
age
?
unlesse
thou
wilt
run
necessarily
upon
the
utterance
of
one
of
these
two
absurdities
,
viz.
that
babes
are
not
to
be
fed
with
milk
now
,
as
heretofore
,
but
are
more
fitly
fed
with
stronger
meat
,
or
else
(
which
is
as
gross
)
that
there
are
no
new
born
babes
now
in
the
Church
(
as
before
)
at
all
,
but
that
every
beginner
in
Christ
is
now
a
strong
man
,
a
perfect
man
in
Christ
,
so
soon
as
ever
spiritually
born
.
Thou
tellest
us
that
to
use
ordinances
is
to
know
Christ
after
the
flesh
,
who
from
thenceforth
was
to
be
known
so
no
more
:
but
herein
oh
spiritual
man
,
thou
bewrayest
thy
own
fleshly
,
carnall
,
and
most
crude
conception
of
that
place
,
whereby
the
words
of
Paul
,
though
we
have
known
Christ
after
the
flesh
,
he
means
not
a
knowing
of
him
in
the
use
of
ordinances
(
for
then
when
he
saies
henceforth
know
we
no
man
after
the
flesh
,
it
must
have
the
same
sense
too
,
and
would
suppose
that
till
that
time
the
Saints
had
known
men
in
the
use
of
ordinances
;
besides
,
that
the
Church
at
Corinth
knew
Christ
in
the
use
of
ordinances
long
after
this
,
is
eminently
evident
in
the
Epistle
of
Clement
the
Pastor
,
and
the
Church
at
Rome
,
written
to
the
Corinthians
,
upon
occasion
of
their
disorder
in
church
affairs
,
some
30
years
after
Paul
wrote
this
)
but
he
means
that
they
,
from
thenceforth
that
Christ
died
,
did
take
cognizance
of
no
man
as
ere
the
better
,
upon
the
account
of
a
meer
fleshly
descent
,
or
birth
of
any
mens
bodies
,
no
not
of
Abrahams
,
as
they
had
before
,
nor
count
men
in
Christ
,
and
Christians
at
such
a
rate
as
they
were
counted
to
God
,
as
his
,
under
the
Law
,
but
onely
as
new
born
,
spiritually
born
from
above
,
as
new
creatures
,
as
believing
according
to
Iohn
1.12.13
.
and
Gal.
3.26.29
.
if
Christs
by
faith
,
then
Abrahams
seed
and
heirs
&c.
Thou
tellest
us
that
ordinances
are
as
it
were
a
dark
glasse
,
through
which
we
are
to
behold
Christ
,
till
we
come
to
see
him
face
to
face
,
a
certain
shadowy
dispensation
,
till
the
substance
it self
comes
;
childish
things
that
must
be
put
away
,
when
once
we
become
men
,
things
imperfect
,
and
in
part
onely
,
which
when
that
which
is
perfect
is
come
must
vanish
,
and
be
done
away
and
such
like
:
and
all
this
,
as
t
is
nor
more
,
nor
lesse
then
we
say
our selves
,
so
t
is
even
as
much
as
we
need
desire
thee
to
say
as
to
the
evincing
of
what
we
contend
for
:
for
sith
we
yet
see
not
face
to
face
(
1
Pet.
1.8
.
in
whom
though
now
ye
see
him
not
,
yet
believing
ye
rejoice
with
joy
unspeakable
&c.
when
he
shall
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
,
1
Iohn
3.2
.
i.
e.
then
,
and
not
before
)
and
since
that
which
is
perfect
,
i.
e.
the
substance
is
not
yet
come
(
for
as
we
that
remain
,
and
shall
be
alive
at
the
coming
of
Christ
,
shall
not
prevent
,
or
,
as
to
perfection
,
be
before
hand
with
them
that
are
asleep
in
Iesus
,
1
Thess.
4.15
,
16
,
17.
so
they
i.
e.
that
are
long
since
dead
both
in
and
for
the
Lord
,
without
us
shall
not
be
made
perfect
,
Heb.
11.40
.
)
sith
we
are
not
all
yet
come
to
be
men
at
age
(
to
the
measure
of
the
stature
of
the
fulnesse
of
Christ
)
therefore
(
ad
hominem
)
till
then
we
must
look
through
the
glasse
,
till
then
the
shadow
,
and
that
which
is
in
part
,
and
imperfect
,
(
as
being
indeed
most
suitable
to
an
imperfect
state
)
must
stand
,
till
then
the
outward
work
of
the
ministry
in
point
of
offices
,
and
ordinance
,
for
the
perfecting
of
●he
Saints
,
for
the
edifying
of
the
body
,
must
remain
,
Eph.
4.11.12
,
13.
Thou
tellest
us
(
mistaking
the
sense
of
Paul
Phil
,
3.13.14
.
Heb.
6.1.2
.
)
that
higher
things
,
perfection
are
now
to
be
minded
,
and
prest
after
,
and
these
to
be
forgotten
;
that
those
are
principles
of
Ch●ists
doctrine
,
which
were
once
eyed
and
laid
as
a
foundation
,
but
must
be
left
and
not
laid
now
any
more
:
But
(
contrary
to
what
David
saies
of
himself
Ps.
131.12
.
)
thine
eyes
are
so
lofty
,
thy
heart
so
haughtily
exercised
in
minding
the
things
thou
callest
high
,
some
of
which
are
too
high
,
and
others
too
low
,
and
base
for
any
Christian
to
be
busied
in
,
that
thou
mindest
not
the
words
of
Paul
to
all
Saints
Rom.
12.16
.
where
he
saith
,
not
minding
high
things
(
for
so
the
greek
words
truly
translated
are
but
together
with
high
things
,
minding
low
things
:
t
is
confest
that
in
some
sense
we
are
to
forget
,
or
not
to
mind
what
is
behind
,
but
to
mind
,
to
presse
after
,
to
reach
forth
to
things
that
are
before
,
to
leave
the
principles
,
the
foundation
of
Christs
doctrine
,
&
go
on
to
perfection
,
but
not
in
thy
sense
(
o
Ranter
)
who
hereby
takest
upon
thee
to
buryall
manner
of
observation
of
these
things
(
even
by
any
)
under
utter
oblivion
,
to
prohibit
all
present
practise
of
principles
by
so
much
as
babes
,
to
rase
the
foundation
so
as
to
declare
it
not
fit
to
be
laid
at
first
now
,
as
of
old
it
was
,
no
not
by
very
biginners
in
the
School
of
Christ
:
but
in
the
spirits
sense
,
who
in
those
places
,
means
no
other
then
thus
viz.
not
that
the
babes
in
Christ
must
not
use
milke
in
these
times
,
as
well
as
in
the
primitive
,
not
that
the
beginner
in
Christs
School
is
not
now
as
well
as
then
to
learn
his
letters
,
and
to
begin
first
in
his
ABC
,
not
that
those
,
that
will
begin
to
build
themselves
an
holy
temple
in
the
Lord
,
an
habitation
of
God
through
the
spirit
,
must
not
now
lay
any
foundation
at
all
,
but
that
having
laid
the
foundation
they
should
not
think
that
their
building
is
at
an
end
,
but
build
up
higher
,
grow
up
higher
in
Christ
thereupon
,
that
they
should
lay
the
foundation
so
sure
at
first
that
they
should
not
have
need
in
respect
of
their
non
proficiency
or
relapses
into
sin
,
to
be
laying
these
i.
e.
faith
of
remission
,
repentance
&c.
ore
and
ore
again
,
but
to
proceed
to
perfection
:
that
babes
should
not
remain
alwaies
babes
,
feeding
on
nothing
but
milk
,
but
growing
in
grace
,
and
in
the
knowledge
of
Christ
,
and
in
ability
to
bear
stronger
meats
,
higher
doctrines
:
that
the
young
Scholar
should
not
remain
alwayes
a
novice
,
an
ABC
darian
,
no
further
learnt
then
in
his
horn
book
,
but
according
to
the
time
he
hath
had
,
learn
to
read
perfectly
that
he
may
be
able
to
teach
others
,
rather
then
need
to
be
taught
his
letters
again
:
this
is
the
spirits
sense
,
for
otherwise
it
s
ever
necessary
that
babes
have
milk
,
and
absurd
that
a
Scholar
should
be
bid
to
forget
his
letters
,
and
how
to
spell
,
that
builders
should
leave
laying
any
foundation
,
when
they
begin
:
nay
veri●y
the
most
studied
Scholar
must
first
learn
,
and
then
remember
his
letters
,
or
else
he
cannot
possibly
read
:
babes
must
be
fed
with
milk
at
first
,
or
else
they
will
not
thrive
to
be
perfect
men
:
builders
must
lay
a
foundation
,
and
have
an
eye
to
▪
it
too
all
along
in
their
building
upward
,
even
till
they
come
to
the
very
top
,
observing
how
all
the
whole
fabrick
that
they
work
after
,
doth
square
and
keep
touch
with
that
,
or
else
they
may
chance
to
make
such
a
crooked
fabrick
,
as
will
fall
to
the
ground
at
last
:
yea
perveniri
ad
summum
nisi
ex
principiis
non
potest
.
Thou
tellest
us
(
as
concerning
the
outward
ordinances
of
the
Gospel
)
that
bodily
exercises
profit
little
,
but
art
wretchedly
ignorant
of
it
[
*
](A39566-e199450-b)
*
as
indeed
I
find
thee
to
be
of
the
whole
Scripture
,
which
though
Paul
bids
Timothy
give
attendance
to
the
reading
of
1
Tim.
4.13
.
2
Tim.
3.15.16.17
.
yet
thou
hast
left
off
to
read
,
disswading
others
also
from
the
reading
of
it
,
as
unprofitable
,
as
no
other
then
the
writings
and
inventions
of
men
,
to
keep
the
world
in
awe
,
so
that
it
cannot
come
to
enjoy
that
liberty
(
alias
license
for
lewdnesse
and
fleshly
lusts
,
which
thou
promisest
,
and
pleadest
for
)
and
that
makes
thee
to
be
such
a
weather
cock
,
such
a
well
without
water
,
such
a
wandring
star
as
thou
art
,
such
a
cloud
tost
to
and
fro
with
a
tempest
,
because
thou
hast
no
steady
rule
to
steer
by
,
no
whither
goest
thou
to
talke
with
,
or
to
take
heed
to
,
to
recall
,
or
to
fix
thee
to
any
one
point
,
but
onely
the
whifling
,
multifarious
fancies
,
and
foolish
figments
of
thy
own
aiery
brain
,
and
unconstant
spirit
.
that
by
bodily
exercises
which
profit
little
,
Paul
means
not
at
all
as
thou
dost
,
the
ordinances
of
Christ
,
or
any
ou●ward
parts
of
his
worship
,
and
will
revealed
in
his
word
,
for
that
is
,
though
not
the
greatest
,
yet
a
great
part
of
godlinesse
it self
,
which
according
to
the
true
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
right
serving
of
God
according
to
his
own
will
in
his
word
of
truth
,
where
he
requires
us
to
serve
,
worship
,
and
glorifie
him
in
our
bodie
,
as
well
as
in
our
spirit
1
Cor.
6.19.20
.
but
such
bodily
exercises
,
and
old
wives
fables
,
as
abstinences
from
meats
,
lent'n
,
and
good
friday
fasts
,
and
such
ordinances
,
as
touch
not
,
tast
not
&c.
which
men
subject
themselves
to
after
the
commandements
,
and
doctrines
of
men
,
of
Popish
Priests
,
whose
Religion
stands
mostly
in
such
matters
1
Tim.
4.3.4.7.8
.
Col.
2.20.21.22
.
Thou
tellest
us
(
as
one
of
the
main
grounds
,
whereupon
there
must
now
be
no
more
walking
in
ordinances
,
and
that
way
of
outward
service
that
was
at
first
)
that
it
was
foretold
2
Thess.
2.3
that
there
should
come
a
falling
away
from
it
,
and
a
treading
down
of
all
that
outward
form
,
which
then
was
:
which
(
to
say
nothing
how
probable
it
is
that
that
prophecy
2
Thess.
2.3
.
and
several
more
,
do
point
more
at
that
falling
away
that
thou
(
oh
false
prophet
)
shalt
cause
in
the
very
last
dayes
,
then
at
that
which
by
the
proud
PPPriesthood
hath
been
made
before
thee
)
I
declare
to
be
such
an
absurd
and
senslesse
consequence
,
as
is
more
worthy
of
a
silent
sleighting
,
then
a
solid
answer
;
for
if
that
be
of
force
to
prove
a
disannulling
of
that
administration
,
then
it
s
of
force
much
more
against
the
acting
of
faith
it self
,
for
as
it
s
not
said
there
from
what
the
falling
away
shou●d
be
,
so
it
s
expressely
said
elsewhere
there
should
be
a
departure
from
the
faith
1
Tim.
4.1.2
.
so
that
if
the
foretelling
that
there
should
be
a
falling
away
from
the
truth
of
ordinances
,
prove
that
therefore
there
must
be
no
practising
of
them
now
at
all
,
then
there
being
a
prophecy
of
a
falling
away
from
the
right
belief
of
the
Gospel
,
will
evince
that
there
ought
now
to
be
no
right
believing
,
and
so
belike
we
do
as
ill
in
believing
the
Gospel
now
,
as
in
practising
the
ordinances
of
it
:
but
this
will
not
not
hold
,
and
therefore
certainly
not
the
other
.
More
over
(
that
thou
maiest
see
how
contrary
thou
art
to
the
Apostles
,
not
in
thy
actings
only
,
but
in
thy
arguings
also
)
consider
that
whereas
thou
admonishest
men
thereupon
to
be
carelesse
as
concerning
ordinances
,
they
even
from
their
own
predictions
of
a
falling
away
from
the
purity
of
the
primitive
way
,
stir
the
Saints
up
to
so
much
the
more
dilligent
and
strict
attendance
to
it
,
Iude
ver.
3.4
.
from
the
very
consideration
of
a
future
falling
away
exhorts
the
Saints
,
not
therefore
to
let
go
,
but
earnestly
to
contend
for
that
faith
,
which
was
once
delivered
to
the
Saints
;
and
I
appeal
to
the
understanding
of
any
one
,
that
hath
not
shut
up
his
eyes
from
seeing
and
searching
afte●
the
mind
of
God
in
the
Scripture
,
whether
Paul
doth
not
charge
Timothy
1
Tim.
4
16.5.21.6.13
.
1
Tim.
3.14
.
(
to
whom
he
had
told
it
before
in
1
Tim.
4.1
.
that
there
should
be
a
departure
from
the
faith
)
even
therefore
(
as
he
would
answer
it
before
God
)
to
observe
those
things
concerning
outward
discipline
,
and
Church
order
,
offices
,
and
ordinance
in
point
of
laying
on
of
hands
,
and
other
things
,
of
that
kind
as
well
as
other
,
that
he
in
the
name
of
the
Lord
had
commanded
him
,
and
to
keep
them
without
spot
and
unrebukeable
even
to
the
appearing
of
Jesus
Christ
,
and
not
onely
to
continue
himself
in
the
doctrine
,
and
things
that
he
had
learnt
from
Paul
,
among
which
many
were
instructions
for
the
right
ordering
of
Churches
1
Tim.
3.15
.
but
also
to
take
special
order
for
the
continuation
thereof
downwards
to
succeeding
generations
without
the
least
hint
of
any
term
or
period
of
time
,
wherein
they
of
right
should
cease
:
the
things
which
thou
hast
heard
of
me
among
many
witnesses
,
the
same
commit
thou
to
faithful
men
,
that
shall
be
able
(
i.
e.
after
thy
decease
)
to
teach
others
also
,
2
Tim.
2.2
.
and
not
onely
so
,
but
whether
he
doth
not
in
that
very
place
thou
alledgest
viz.
2
Thess.
2.15
.
even
therefore
enjoin
the
Saints
to
hold
fast
the
traditions
or
ordinances
(
for
so
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
used
here
,
is
truely
enough
re●dred
1
Cor.
11.2
.
)
because
he
had
told
them
above
that
there
should
come
one
,
that
should
delude
many
with
lyes
?
whereas
if
Paul
had
argued
as
thou
O
Reason●esse
doest
,
he
must
have
said
thus
viz.
there
shall
come
a
falling
away
from
the
purity
of
ordinances
,
by
a
wicked
one
that
shall
tread
them
down
,
therefore
be
not
too
stiff
in
standing
for
them
,
but
let
go
the
ordinances
which
have
been
taught
you
whether
by
word
or
Epistle
:
Peter
also
foreseeing
,
and
accordingly
foreshewing
,
that
there
should
come
scoffers
in
the
last
daies
walking
after
their
own
lusts
,
not
Christs
commands
,
wills
the
Saints
that
should
be
in
those
last
times
,
as
Malachi
did
the
Jewes
,
after
a
long
deformation
,
to
remember
the
Law
of
Moses
with
the
statutes
and
judgements
Mal.
4
4.
in
which
we
now
live
,
to
look
back
to
and
be
mindful
of
the
words
that
were
spoken
before
,
by
the
holy
prophets
,
and
the
commandments
of
the
Apostles
of
the
Lord
and
Saviour
,
2
Pet.
3.2
.
as
Iude
also
does
in
the
self
same
words
,
and
upon
the
self
same
account
Iude
17.
And
this
I
find
to
be
the
course
of
the
Apostles
all
along
,
upon
foresight
of
the
dark
and
declining
time
,
to
refer
the
Saints
of
the
last
times
to
their
primitive
orders
,
and
by
Arguments
drawn
from
the
stedfastnesse
of
the
word
of
the
old
Testament
,
in
every
tittle
,
to
shew
much
more
a
stedfastnesse
in
the
new
,
and
a
liablenes
to
punishment
for
every
transgression
,
and
disobedience
to
this
,
as
there
was
for
that
,
Heb.
2
.
2-10.28
.
every
jot
of
which
was
so
stedfast
,
that
even
tith
of
Mint
,
Annis
and
Cummin
,
which
the
Pharisees
did
ill
indeed
in
so
doting
upon
,
as
to
neglect
the
weightier
matters
of
judgement
,
mercy
&c.
was
neverthelesse
not
to
be
neglected
Matth.
23.23
.
on
pain
of
being
accounted
Robbers
of
God
Mal.
3.8
.
and
howbeit
the
greater
,
and
higher
things
of
the
Gospel
,
as
faith
,
holinesse
of
life
&c.
are
not
to
be
forgotten
,
while
we
attend
to
lesser
and
lower
,
yet
how
the
law
of
Christ
was
so
stedfast
as
that
of
Moses
,
if
it
ly
in
the
power
of
man
or
Angel
to
disannul
the
least
particle
of
it
,
till
Christ
himself
,
who
is
the
only
abolisher
of
old
dispensations
,
and
establisher
of
new
,
do
,
by
his
own
next
personal
comming
,
put
an
end
to
this
,
as
he
did
by
his
first
comming
unto
that
,
I
am
not
able
to
imagine
.
Thou
tellest
us
,
Suppose
the
Saints
and
churches
ought
to
have
held
fast
their
administration
of
ordinances
to
this
day
,
yet
what
of
that
?
the
Churches
have
lost
,
and
let
go
that
first
outward
form
of
service
,
and
Iezebe●
〈◊〉
●hore
hath
got
into
the
Temple
,
and
filled
all
with
Idolatry
,
and
trod
all
the
true
way
under
foot
,
and
instead
thereof
set
up
her
own
ordinances
,
and
traditions
,
the
Clergy
hath
corrupted
and
depra●ved
all
that
first
face
of
outward
worsh●p
,
therefore
it
s
now
no
more
to
be
meddled
with
for
ever
,
there
must
be
no
more
raising
the
holy
City
in
that
form
and
way
,
wherein
it
stood
before
,
no
more
Churches
,
nor
ordinances
:
but
did
every
any
rational
spirit
argue
thus
,
viz.
because
the
true
appointed
way
of
Gods
worship
was
lost
,
when
it
should
have
been
,
therefore
it
must
not
be
found
,
recover'd
,
nor
returned
to
again
when
it
may
be
?
surely
the
same
rule
,
reason
,
warrant
and
command
by
which
the
Church
was
bound
to
have
stood
in
the
way
of
truth
without
falling
away
,
by
the
same
is
she
now
bound
to
rise
from
whence
she
is
fallen
,
or
else
I
know
not
what
Christ
means
when
he
saies
to
the
Church
at
Ephesus
Rev.
2.4
,
5.
Remember
from
whence
thou
art
fallen
,
and
repent
and
do
thy
first
works
&c.
Secondly
,
by
the
same
reason
and
ground
that
the
Jewes
returned
from
Babylon
to
Ierusalem
,
and
built
the
holy
City
and
Temple
that
was
the
type
,
when
by
the
enemy
Typical
of
our
Gospel
Babylonians
,
the
Priesthood
and
his
people
,
that
have
led
the
Church
captive
from
her
own
border
for
a
time
times
and
a
half
even
70
years
it
was
trodden
underfoot
,
and
began
again
to
practise
the
word
,
worship
and
ordinances
of
the
old
Testament
,
so
long
abolished
,
agreeably
to
Gods
will
,
by
the
same
I
say
,
may
the
Gospel
Church
,
having
now
both
light
and
liberty
so
to
do
,
return
from
under
the
power
,
and
tyranny
of
mystery
Babylon
,
and
betake
her self
to
her
own
border
from
whence
she
was
driven
,
to
her
own
City
▪
Temple
,
form
of
worship
,
old
Church
order
,
ordinances
,
and
service
,
which
were
all
by
violence
trod
down
,
and
caused
to
cease
for
a
time
,
times
and
an
half
,
for
42.
moneths
or
a
1260.
years
,
as
that
which
by
the
might
of
men
suppressing
it
,
hath
lest
not
a
jot
of
its
right
,
as
that
which
is
required
of
us
now
,
as
the
other
was
of
them
,
till
Christ
by
his
first
comming
put
an
end
to
that
administration
,
as
he
shall
by
his
second
unto
this
.
Thou
tellest
us
no
,
there
is
not
the
same
reason
,
Because
,
First
it
was
foretold
that
they
should
return
again
after
a
set
period
of
time
,
and
how
long
Ierusalem
should
be
trodden
under
foot
,
even
for
seventy
years
,
and
after
that
be
built
,
and
her
old
form
of
worship
restored
.
Secondly
,
they
had
extraordinary
prophets
Haggai
and
Zachary
to
attend
them
,
and
dictate
to
them
the
mind
of
God
in
those
things
they
did
from
God
.
But
I
tell
thee
(
and
thou
wouldest
see
it
thy self
but
that
thou
art
minded
to
be
blind
)
First
,
those
Prophets
spake
nothing
as
by
command
from
God
to
them
,
then
what
they
had
a
written
word
,
and
Testament
for
out
of
Moses
and
the
other
prophets
,
whom
if
they
had
in
the
least
contradicted
,
they
must
have
been
rejected
,
as
extraordinary
as
they
were
;
neither
were
they
inciters
of
them
to
any
new
thing
,
nor
yet
to
any
thing
save
what
they
stood
bound
to
do
before
,
and
had
done
still
,
had
those
prophets
never
came
neer
them
,
viz.
to
build
the
house
of
the
Lord
,
and
set
up
their
old
worship
according
to
the
Testament
of
Moses
,
those
Prophets
were
sent
because
of
their
sluggishnesse
,
and
backwardnesse
to
act
in
it
,
their
preposterous
ca●e
first
to
build
,
and
ce●l
their
own
houses
,
and
let
the
Temple
ly
wast
the
while
,
and
to
quicken
them
to
that
duty
of
building
Gods
;
for
duty
all
the
world
may
see
it
was
,
or
else
how
could
the
neglect
therof
have
bin
punishable
,
and
punished
,
as
it
was
,
with
drought
,
and
blasting
of
all
their
endeavors
to
be
rich
,
before
those
Prophets
spake
to
them
?
Hag.
1.2
,
3
,
4
,
5
,
6
,
7
,
8
,
those
Prophets
came
but
upon
occasion
of
their
frustrating
Gods
expectation
,
who
looked
that
they
should
have
begun
to
build
the
Temple
of
themselves
,
but
because
he
took
them
tardy
in
that
work
,
was
put
to
it
further
then
they
had
thank
for
,
even
to
send
men
of
extraordinary
spirits
to
stir
them
up
,
as
he
may
do
(
if
yet
he
do
not
)
and
that
not
without
need
,
to
us
in
these
daies
,
considering
our
untowardnesse
and
aversnesse
to
repair
the
breaches
,
to
build
the
old
wasts
,
and
the
Church
desolations
of
many
generations
,
and
our
subjection
to
sleight
the
clear
commands
of
his
first
Apostles
:
it
had
been
more
thnnkeworthy
,
and
more
accep●able
to
God
if
the
Jews
had
acted
by
the
Law
of
Moses
,
and
according
to
the
written
rule
of
the
other
Prophets
,
then
it
was
to
forbear
,
and
to
say
that
time
was
not
a
time
,
wherein
to
build
the
Lords
house
,
and
so
it
will
be
thank-worthy
in
us
,
seeing
(
as
they
had
Moses
and
the
Prophets
,
so
)
we
have
Christ
,
and
the
Apostles
,
to
hear
them
,
and
to
act
still
according
to
their
old
commandements
;
but
to
sit
down
,
under
a
written
Testament
,
in
meer
speculation
and
contemplation
,
suspending
all
execution
of
Christs
Antient
known
will
,
unlesse
there
be
some
strange
,
and
unpromised
manifestation
of
a
new
,
or
of
that
old
a
new
,
by
some
extraordinary
messengers
,
or
by
some
sent
unto
us
from
the
dead
,
is
that
which
God
will
con
Christian
men
no
more
thanks
for
I
think
at
the
last
,
then
he
did
the
redeemed
Jews
,
upon
whom
the
like
pretence
was
charged
,
and
punished
by
him
as
iniquity
Hag.
1.4
.
Again
,
are
there
not
promises
,
and
prophecies
of
the
like
things
to
us
in
the
New
Testament
,
as
there
were
,
in
the
like
case
of
treading
down
their
worship
,
to
them
under
the
old
,
and
as
,
if
not
more
clear
,
then
they
had
of
a
restitution
?
was
it
not
as
distinctly
foretold
,
for
how
long
our
Gospel
Babilonish
captivity
,
and
treading
down
of
the
holy
City
,
Temple
,
and
true
worship
should
last
,
viz.
for
42.
months
,
or
a
1260
years
,
as
theirs
was
for
70
years
?
after
which
,
it
s
most
evident
therefore
it
must
rise
again
,
or
else
the
spirit
could
not
have
determined
the
time
of
the
treading
down
by
a
certain
term
of
42
moneths
,
but
would
surely
have
said
thus
,
the
holy
City
shall
they
tread
down
for
ever
,
or
to
the
end
of
all
time
:
for
if
the
old
Jerusalem
,
the
Jewes
,
their
Temple
and
worship
,
even
the
self
same
that
was
troden
down
(
for
a
resurrection
,
or
restoration
is
of
the
self
same
thing
still
(
and
not
another
)
that
was
troden
down
or
decayed
)
had
never
been
in
the
mind
of
God
to
have
been
raised
again
,
and
restored
,
the
time
of
its
laying
wast
could
not
properly
be
prefixed
by
such
a
period
,
nor
be
stiled
a
70
years
devastation
:
also
was
is
not
foretold
to
us
,
that
the
little
book
of
the
New
Testament
,
that
was
to
be
shut
up
by
that
smoak
of
traditions
,
and
fog
of
errors
,
that
should
arise
out
of
the
bottomlesse
pit
,
by
means
of
the
star
,
or
Bishop
of
Rome
,
that
opened
the
pit
,
should
be
opened
again
,
and
prophecyings
be
out
of
it
,
before
the
world
?
Rev.
9.1.2.3.10.1.10.11
,
yea
is
not
▪
the
Gospel
in
that
primitive
purity
,
and
plaines
from
the
simplicity
of
which
all
people
have
been
bewitched
by
the
whores
sorceries
,
begun
again
accordingly
to
be
preached
,
though
as
yet
by
too
few
practised
;
is
not
that
little
book
now
open
in
the
hand
of
the
Angel
Christ
Jesus
?
and
are
there
not
prophets
that
,
having
eaten
up
that
little
book
,
as
Ezekiel
did
his
role
,
and
Ieremy
did
the
words
of
God
when
he
found
them
Ezek
3.1.2.3
.
Ieremy
15.16
.
are
paind
within
to
speak
the
word
to
Peoples
,
Nations
,
Tongues
,
and
Kings
,
as
they
were
,
though
for
so
doing
they
are
like
them
also
viz.
men
of
strife
and
contention
to
the
whole
earth
?
who
so
far
as
they
incourage
us
to
no
more
then
what
there
is
a
written
word
for
,
must
be
heeded
by
us
in
these
daies
,
as
those
Prophets
were
by
them
?
and
is
there
not
now
a
written
Testament
,
a
sure
word
to
give
heed
to
,
and
be
a
rule
to
us
in
our
raising
of
the
A●●ient
form
,
and
order
of
Churches
and
Ordinances
,
even
the
Testament
of
Christ
himself
,
who
was
as
faithful
to
deliver
his
will
punctually
to
his
house
,
as
Moses
was
to
a
tittle
to
deliver
the
old
will
of
God
to
his
?
Heb.
3.5.6
.
in
which
word
of
his
are
we
not
bid
(
as
they
Zach.
2
▪
6.7
.
)
to
come
out
of
Babilon
,
and
be
separate
?
2.
Cor.
6.14.15.16.17
.
Rev.
14
18
9
10.8.4.5
.
and
is
there
not
a
reed
given
,
and
a
command
to
rise
and
measure
the
City
and
Temple
,
and
worshippers
in
order
to
building
again
of
what
was
ruined
,
as
the
plummet
was
then
in
hand
of
Zorobabel
?
Zach.
4
10.
we
have
for
ought
I
see
,
as
plain
promises
,
prophecies
,
warrands
,
and
grounds
,
as
they
had
to
build
,
when
they
came
from
Babilon
,
if
we
have
eyes
to
see
them
,
unlesse
nothing
will
serve
to
the
satisfying
of
us
(
as
indeed
it
will
not
to
the
satisfying
of
some
)
that
our
acting
in
the
old
way
of
Christ
is
his
mind
,
and
will
concerning
us
now
,
but
miracles
to
confirm
us
in
the
belief
of
it
:
by
whose
leave
I
must
rather
call
for
miracles
from
them
,
to
confirm
it
,
that
their
leaving
that
old
administration
of
ordinances
and
beginning
to
act
in
that
new
way
of
no
ordinances
is
of
God
,
for
,
as
for
the
doctrine
we
practise
,
t
was
at
first
confirmed
by
miracles
,
as
Gods
manner
ever
is
at
the
remove
of
any
old
Testament
,
or
will
of
his
,
and
establishing
a
new
one
in
its
stead
,
but
theirs
,
though
a
new
one
,
nor
yet
committed
to
writing
,
was
never
yet
confirmed
by
miracles
at
all
;
and
suppose
they
had
had
more
extraordinary
Prophets
,
then
we
have
,
at
the
restoring
of
their
ruins
after
the
Babilonish
wastings
,
yet
le
ts
know
what
extraordinary
Prophets
they
had
to
build
upon
,
for
the
re-edifying
of
their
dayly
sacrifices
and
religion
,
when
trod
down
for
a
time
,
times
and
an
half
also
,
by
Antiochus
,
that
most
lively
type
of
Christs
Church-wasting
enemies
under
the
Gospel
?
of
whose
violent
ablation
of
all
,
and
lawful
restoration
of
all
again
by
the
Jews
,
according
to
the
old
pattern
(
excepting
what
corruptions
,
were
afterward
among
them
,
which
yet
did
not
disannul
the
right
of
the
remaining
of
any
truth
may
)
be
read
at
large
1
Mac.
1.2
.
Mac.
7.2
.
Mac.
10.
which
all
stood
in
force
,
notwithstanding
that
falling
away
,
even
till
Christ
himself
,
who
also
confirmed
,
and
practised
to
a
tittle
according
to
Moses
Testament
,
during
his
life
,
at
last
put
an
end
to
it
by
his
death
.
All
thy
arguings
therefore
(
O
libertine
)
from
a
falling
away
to
no
return
,
from
a
treading
down
of
the
true
way
of
ordinances
to
no
erecting
it
again
,
are
but
a
sort
of
sorry
shifts
,
whereby
thou
fencest
off
that
part
of
Christs
Gospel
,
which
I
confesse
from
some
experience
in
my
own
crooked
,
deceitful
,
yet
self-searching
heart
flesh
and
blood
takes
no
delight
in
:
for
if
we
consider
things
under
the
Gosp●l
with
that
relation
,
and
proportion
they
stand
in
to
things
under
the
Law
,
which
were
Types
and
shadows
of
them
,
then
we
must
conclude
there
is
a
certain
space
,
or
intertime
between
the
last
period
of
the
42
months
,
or
of
the
time
of
treading
down
of
the
true
Gospel
worship
by
might
,
and
Christs
coming
to
abolish
,
and
take
away
their
right
(
as
there
was
after
the
Babilonish
captivity
a
space
of
70
weeks
)
in
which
the
Saints
according
to
the
call
,
and
warning
given
them
to
worship
God
aright
,
and
decline
the
beasts
worship
,
and
come
out
of
Babilon
,
Rev.
14.
Rev.
18.
are
obedient
,
and
continue
in
the
word
of
Christs
patience
,
under
all
the
mallice
of
the
beasts
worshippers
,
and
in
the
observation
of
the
commandements
of
God
,
and
the
faith
of
Jesus
,
and
of
all
the
works
that
Christ
left
in
charge
at
his
departure
,
to
be
kept
in
memoriall
of
him
in
his
absence
viz.
baptism
,
the
supper
&c.
that
so
,
when
the
Lord
shall
come
as
a
snare
,
and
as
a
thief
on
all
that
are
disobedient
to
his
voice
,
and
contentious
against
any
tittle
of
his
truth
,
they
may
be
found
,
as
Noah
,
and
Lot
(
till
whose
separation
the
doom
determined
could
not
fall
upon
the
wicked
Gen
,
19.22
.
)
out
of
Sodom
Rev.
11.8
.
in
Zoar
,
in
the
ark
i.
e.
Christ
,
and
his
true
wayes
,
Ordinances
and
worship
,
which
are
to
them
,
as
those
of
old
to
the
other
,
a
little
Sanctuary
[
*
](A39566-e200500-b)
*
Isa
▪
8.13
,
14.
Eze.
11.16
.
1
Pet.
3.20
,
21
;
and
being
found
so
doing
▪
as
Christ
required
,
keeping
his
commandement●
,
may
be
blessed
,
and
have
right
to
the
tree
of
life
,
and
to
enter
in
thorow
the
gates
into
the
City
Rev.
22
14.15
.
and
be
entertained
with
well
done
good
,
and
faithful
servant
,
thou
hast
been
faithful
in
a
very
little
,
and
over
a
few
things
,
have
thou
authority
over
much
,
over
many
things
,
enter
thou
into
the
joy
of
thy
Lord
,
Mat.
25.21
.
Luk.
19.17
.
Thou
tellest
us
that
the
day
star
arises
,
and
the
day
approaches
,
and
therefore
now
there
need
be
no
such
heed
given
to
the
edifying
one
another
in
Assemblies
,
by
the
use
of
Ordinances
,
but
whether
we
shall
believe
thee
(
o
perverter
)
who
saiest
we
must
give
attendance
to
these
things
so
much
the
lesse
,
or
Paul
,
who
saies
[
*
](A39566-e200590-b)
*
Heb.
10.25
.
so
much
the
more
as
we
see
the
day
approaching
,
let
any
judge
,
but
thy
besotted
self
,
who
speakest
all
along
,
by
a
spirit
most
contradictory
to
,
and
yet
canst
not
be
perswaded
,
but
that
in
all
thou
speakest
answerably
to
the
word
.
Thou
tellest
us
that
Christ
is
now
in
his
Saints
the
hope
of
glory
,
but
thou
tellest
us
no
newes
in
this
,
for
I
know
not
when
he
was
otherwise
,
while
they
walkt
not
after
the
flesh
,
but
after
the
spirit
,
in
obedience
to
his
voice
,
in
holy
conformity
to
his
will
,
and
word
,
and
in
fellowship
one
with
another
,
in
the
use
of
all
his
holy
ordinances
,
but
as
for
thy self
(
o
spiritualist
▪
that
separatest
thy self
sensual
,
not
having
the
Spirit
,
though
pretending
to
have
it
in
a
higher
degree
,
then
any
that
live
in
bondage
unto
Ordinances
,
I
know
not
how
to
believe
he
is
so
much
in
thee
as
the
hope
of
glory
,
for
every
one
that
hath
this
hope
in
him
,
purifieth
himself
,
as
Christ
is
pure
1
Iohn
3.3
.
Thou
tellest
of
seeing
face
to
face
,
of
present
perfection
,
and
manhood
,
and
that
that
which
is
perfect
is
come
,
and
that
thou
livest
already
with
God
,
in
God
,
in
full
and
actual
enjoyment
of
heaven
and
all
heavenly
happinesse
,
God
dwelling
already
in
thee
,
and
thou
in
him
,
in
the
very
substance
,
which
was
once
shadowed
out
by
the
childish
things
called
Ordinances
,
in
the
secret
chambers
of
the
most
high
,
in
the
heights
of
God
,
in
the
very
bosom
and
inmost
imbraces
of
the
father
,
in
a
high
degree
of
godlinesse
,
spirit
,
and
glory
;
But
(
to
let
passe
how
thou
contradictest
,
confutest
,
and
givest
thy self
the
lie
,
when
thou
expressest
all
this
sometimes
by
no
higher
a
term
then
Christ
in
thee
the
hope
of
glory
,
for
hope
that
is
seen
is
not
hope
,
for
what
a
man
seeth
why
doth
he
yet
hope
for
?
but
if
we
hope
for
that
we
see
not
,
then
do
we
(
not
say
we
have
it
,
but
)
with
patience
wait
for
it
,
as
not
yet
actually
enjoyd
Rom.
8.24.25
.
)
we
know
well
enough
(
forthy
own
practise
,
and
sometimes
thy
own
speech
bewrayeth
thee
)
what
thy
spiritualnesse
,
perfection
,
and
godlinesse
is
,
thy
spiritualnesse
is
to
fulfil
the
will
of
the
flesh
with
out
scruple
,
to
feed
,
and
feast
it
without
fear
,
to
swaggar
and
swear
,
&
●evil
&
roar
,
and
rant
and
whore
,
and
in
all
this
to
have
no
more
con●cience
of
sin
then
a
very
bruit
:
thy
perfection
is
a
meer
defection
from
the
truth
,
thy
fulnesse
of
age
to
discern
between
good
and
evil
is
a
faculty
to
discern
,
that
there
s
neither
good
nor
evil
,
thy
Godlinesse
to
be
(
as
Paul
paints
thee
out
2
Tim.
3.1
,
2.
&c.
)
a
lover
of
thy self
,
coveteous
,
proud
,
a
boaster
,
a
blasphemer
,
disobedient
to
Governours
&c.
incontinent
,
fierce
,
a
despiser
of
those
that
are
good
,
treacherous
,
heady
,
high-minded
,
a
lover
of
pleasures
more
then
God
,
and
to
have
a
form
,
or
pretence
of
godlynesse
,
whereby
with
the
more
advantage
to
creep
into
houses
,
and
lead
captive
to
thy
lust
silly
women
laden
with
lust
,
but
to
resist
the
truth
,
and
deny
the
power
thereof
,
and
instead
of
denying
all
ungodlinesse
in
such
a
sense
as
the
grace
of
God
teaches
men
to
do
,
i.
e.
to
have
nothing
to
do
with
it
,
by
a
principle
of
grace
turned
into
wantoness
,
to
deny
that
there
s
any
ungodlinesse
at
all
.
Neverthelesse
know
this
that
the
Lord
commeth
with
10000
of
his
Saints
to
convince
all
that
are
ungodly
among
them
,
of
all
their
ungodly
deeds
,
which
they
have
ungodly
committed
,
and
of
all
their
hard
speeches
which
ungodly
sinners
have
spoken
against
him
,
Iude
14.15
.
and
though
thou
,
being
willingly
ignorant
of
any
such
personall
comming
of
Christ
(
Oh
Ranter
)
and
ungodly
scoffer
of
these
last
times
,
that
walkest
after
thy
own
lusts
in
sensual
,
lascivious
,
and
polluted
wayes
,
since
thy
forgetting
the
words
of
the
Apostles
of
our
Lord
,
and
thy
unlawful
separation
from
the
true
Churches
,
Iude
17.18.19
.
since
their
lawful
separation
from
the
false
2
Cor.
2.14.15.16.17.18
.
saiest
where
is
the
promise
of
his
coming
?
and
because
all
things
continue
as
they
were
2
Pet.
3.2.3
4
▪
5.
pleasest
thy self
in
believing
he
will
never
so
come
;
yet
he
will
so
come
in
like
manner
i.
e.
visibly
,
personally
,
bodily
(
but
far
more
gloriously
)
as
he
went
away
Act.
1.11
.
and
be
revealed
from
heaven
in
flaming
fire
,
taking
vengeance
on
them
that
know
not
God
(
them
specially
that
know
no
other
God
but
themselves
,
and
their
belly
Phil.
3
19.
)
and
on
them
that
obey
not
the
Gospel
of
our
Lord
Jesus
Christ
;
2
Thess.
1.7.8.9
.
who
shall
be
punisht
with
everlasting
destruction
:
yea
while
thou
dreamest
(
oh
filthy
dreamer
)
despising
government
(
even
ecclesiastical
and
civil
)
defiling
the
flesh
,
having
eyes
full
of
adultery
that
cannot
cease
from
sin
,
(
and
yet
cannot
commi●
sin
,
because
with
thee
there
is
now
no
sin
)
promising
men
liberty
whilst
thou
thy self
art
a
servant
of
corruption
,
and
a
slave
in
chains
to
Satan
,
acting
and
ranting
in
every
particular
,
even
to
the
life
(
I
should
say
rather
to
the
death
,
for
t
is
to
thy
own
)
according
as
thou
art
punctually
painted
out
,
and
prophesied
of
all
along
by
Peter
2
Peter
2.
c.
3.
and
Iude
in
both
their
Epistles
,
who
speak
both
the
same
things
,
which
either
speaketh
,
and
no
other
then
the
self
same
,
which
thou
dost
;
yet
thy
judgement
now
of
along
time
lingreth
not
,
and
thy
damnation
slumbreth
not
,
2
Pet.
2.3
.
for
thy
Lord
(
O
evil
servant
)
that
art
not
found
so
doing
(
as
some
few
will
be
)
as
he
left
in
charge
when
he
went
away
,
but
saiest
in
thy
heart
,
my
Lord
delayes
his
coming
,
and
thereupon
beginnest
to
smite
thy
fellow
servants
,
that
keep
close
to
the
masters
will
,
that
they
may
be
without
spot
as
his
appearing
,
and
to
eat
and
drink
with
the
drunken
,
thy
Lord
I
say
will
come
,
to
thy
cost
,
in
a
day
when
thou
lookest
not
for
him
,
in
an
hour
that
thou
art
not
aware
of
,
and
cut
thee
a
sunder
,
and
appoint
thee
a
portion
with
the
hypocrites
:
there
shall
be
weeping
and
gnashing
of
teeth
Mat.
24.46.47
,
48
,
49
,
50
,
51.
yea
,
O
thou
unprofitable
servant
,
thou
shalt
be
cast
into
utter
darknesse
,
Mat.
25.30
.
yea
,
thou
fearless
feaster
,
and
feeder
of
thy self
against
the
day
of
slaughter
Iam.
5.5
,
6
▪
7.
thou
fruitlesse
,
twice
dead
,
bruitish
Creature
,
the
very
mist
and
blackness
of
darknesse
is
,
against
that
time
of
Christs
comming
reserved
for
thee
for
ever
2
Pet
2.17
.
Iude
13.
ANTI-SACERDOTISM
.
Sacerdotale
delirium
dilineatum
,
The
dotage
of
the
Priests
discovered
,
OR
Editio
nova
auctior
,
et
emendatior
.
A
new
Edition
,
With
no
small
Addition
In
way
of
Emendation
,
Amplification
,
and
truer
Application
of
the
third
part
of
that
trebble
Treatise
,
which
is
extant
about
the
Ashford
Disputation
,
ENTITLED
.
A
pathetical
exhortation
to
the
Pastors
to
oppose
the
growth
of
Anabaptism
,
or
a
short
discourse
concerning
the
means
of
opposing
hereticks
in
disputation
and
preaching
.
In
which
new
Edition
,
as
Christs
true
Clergy
,
alias
,
the
Churches
that
are
commonly
,
but
not
properly
,
called
ANABAPTISTS
,
are
cleared
not
to
be
such
,
So
(
exceptis
excipiendis
)
the
Pope
and
his
CCClergy
are
cleared
to
be
such
themselves
,
(
viz.
self-loving
and
ambitious
,
vain-gloryous
and
covetous
,
illiterate
and
sottish
,
impure
and
carnal
,
cruel
and
bloody
,
lying
and
blasphemous
,
prophane
and
sacrilegious
,
Heretical
and
Schismatical
)
as
Dr.
Featly
in
his
remarkeables
,
and
that
fraternity
,
by
whom
he
,
though
dead
,
yet
speaketh
,
in
their
patheticals
have
proclaimed
the
said
ANABAPTISTS
to
be
.
MAL.
2.1
,
2.7
,
8
,
9.
O
ye
priests
this
commandment
is
for
you
,
&c.
AND
now
O
ye
Disputers
and
Scribes
of
the
Ashford
Disputation
,
I
might
say
not
a
little
,
and
will
say
something
(
how
much
I
know
not
)
in
discovery
of
your
sacerdotall
doings
(
not
to
say
dotings
)
in
the
third
piece
of
your
pedorantical
paper
,
wherin
the
only
truely
baptism
,
Church
and
Ministers
of
it
are
both
declaimed
against
under
the
hatefull
names
of
Heresie
,
Schism
,
Hereticks
,
such
as
from
no
other
principles
then
self
conceit
,
Ambition
,
vain-glory
and
covetuousnesse
design
the
propagation
of
errors
,
by
certain
hypocritical
pretences
,
obstinate
,
impudent
,
and
audacious
deportments
,
Seducers
,
whose
society
is
to
be
shuned
&c.
[
*
](A39566-e201110-b)
*
all
which
will
fall
to
the
share
of
the
silken
snapsack
to
carry
in
the
end
.
for
thus
,
and
much
worse
,
to
the
rendring
of
us
odious
among
your
Gentry
and
Vulgar
,
and
the
hardning
of
their
hearts
against
the
truth
,
are
we
,
whom
you
stile
Anabaptists
,
bespattered
by
you
An●●baptists
in
that
Triobulary
Treatise
,
intituled
p.
20.
A
short
discourse
concerning
the
means
of
opposing
Hereticks
both
in
Disputation
and
preaching
,
alias
in
your
title
page
,
whereby
it
is
evident
both
what
,
and
whom
you
mean
by
the
words
Heresie
,
Heriticks
viz.
us
and
the
way
we
walk
in
)
A
pathetical
Exhortation
to
the
Pastors
to
oppose
the
growth
of
Anabaptism
,
the
drift
of
it
whether
it
be
more
to
decline
,
or
desire
any
more
disputation
with
them
,
one
can
hardly
discover
,
so
doubtful
is
the
sense
of
the
Scribes
that
scraped
it
,
sometimes
as
it
were
decrying
disputation
as
dangerous
,
and
that
from
which
t
is
scarce
possible
to
expect
any
good
,
and
superscribing
it self
thus
,
viz.
Why
Hereticks
are
not
to
be
disputed
withall
:
sometimes
as
it
were
disputing
for
disputation
again
,
as
if
it
meant
to
move
the
Ministers
,
●hough
worsted
,
by
no
meanes
to
give
out
,
and
to
make
it
good
that
much
good
may
be
expected
from
it
,
like
Caesar
at
Rubicon
with
one
foot
out
,
saying
yet
I
may
go
on
,
the
other
in
,
saying
yet
I
may
go
back
,
bespeaking
its
patrons
to
be
in
a
twitter
,
in
a
temper
between
Hawk
and
Buzzard
,
afraid
to
dispute
too
downrightly
for
disputation
least
that
should
ingage
them
another
time
,
ashamed
too
directly
to
dispute
down
disputation
,
least
it
be
thought
they
have
no
mind
to
it
any
more
.
But
,
to
come
to
the
thing
it self
,
I
confesse
you
have
spoken
Bonum
,
but
not
Bene
,
Rectum
,
but
not
Rect●
;
it
is
a
moddle
of
(
for
the
most
part
)
right
,
good
,
true
,
and
honest
matter
,
onely
made
use
of
either
very
simply
or
very
subtly
,
to
a
bad
end
,
viz.
the
provoking
of
the
Priesthood
(
no
need
to
bid
mad
folks
●un
)
to
preach
up
a
false
,
and
oppose
the
practise
of
the
true
baptism
.
Secondly
,
most
miserably
misapplied
(
if
conscientiously
and
not
cunningly
it
is
the
better
)
to
an
improper
subject
and
perverted
the
wrong
way
viz.
to
the
fastning
of
the
name
Hereticks
and
Schismaticks
,
for
non-conformity
to
the
Clergy
,
upon
those
true
Churches
of
Christ
,
for
non-conformity
to
whom
in
opinion
and
practise
(
if
miscariage
about
baptism
may
properly
be
so
stiled
)
the
Clergy
are
in
very
deed
the
trust
Hereticks
and
Schismaticks
in
the
world
.
I
shall
therefore
in
a
serious
survey
and
examine
of
what
Heresie
and
Schism
is
,
discover
plainly
,
First
that
the
people
whom
you
call
Anabaptists
,
upon
account
of
meer
dissent
and
separation
from
you
in
the
point
of
baptism
,
are
no
Hereticks
nor
Schismaticks
;
but
the
truest
visible
Church
that
Christ
hath
upon
the
earth
.
Secondly
,
that
you
the
PPPriesthood
of
the
Nations
,
who
dissent
from
them
in
that
point
,
are
,
as
to
that
point
at
least
,
the
veriest
Hereticks
and
Schismaticks
your selves
.
Thirdly
,
after
some
pathetical
expostulation
with
your selves
,
addresse
my self
,
by
way
of
Peraphrase
upon
your
own
pathetical
and
paraenetical
passages
,
pathetically
to
exhort
the
true
Pastors
,
and
paraenetically
to
perswade
all
people
(
as
you
do
yours
to
beware
of
us
)
to
beware
of
you
,
the
spirituallity
,
by
whom
the
way
of
truth
is
dispited
,
who
though
you
disguise
your selves
under
the
name
of
Gods
Clergy
or
Heritage
for
a
while
,
yet
will
appear
to
be
but
cruel
crushers
of
his
true
Clergy
in
the
end
.
First
,
then
let
us
see
what
Heresie
and
Schism
is
,
and
then
who
is
a
Schismatical
Heretick
in
the
doctrine
of
baptism
,
Heresie
as
to
the
Gospel
is
held
(
and
that
truly
by
all
manner
of
men
I
think
)
the
holding
or
maintaining
any
erroneous
opinion
in
the
faith
and
doctrine
of
the
Gospel
,
contrary
to
that
doctrine
delivered
by
Christ
and
his
Apostles
in
the
primitive
times
,
obstinately
and
pertinacously
against
all
meanes
that
can
be
used
towards
conviction
of
the
truth
,
Schism
is
division
,
or
making
of
a
rent
fraction
or
faction
in
,
or
separation
from
the
true
Church
,
and
from
walking
with
them
in
the
truth
,
by
the
holders
or
maintainers
of
such
false
doctrine
or
opinion
;
and
consequently
Schismatical
Hereticks
,
who
ere
they
be
,
are
such
as
are
bewitched
from
the
simplicity
of
the
truth
as
it
is
in
Jesus
,
and
from
the
doctrine
that
was
once
received
by
the
Church
from
him
and
his
immediate
Apostles
,
so
as
both
to
believe
and
practise
contrarily
thereunto
,
against
all
manifestations
of
the
truth
,
whereby
to
reduce
and
reclaim
them
,
and
do
also
rend
from
and
make
a
head
against
the
true
Church
,
and
true
head
thereof
Christ
Jesus
,
separating
themselves
so
as
to
have
no
fellowship
or
communion
i.
e.
nor
union
of
action
,
nor
unity
of
affection
with
them
that
walk
in
truth
.
[
*
](A39566-e201570-b)
*
See
how
Mr.
Baxter
defines
him
out
of
Bullinger
p.
259.
Hereticum
cum
dico
intelligosectarum
Authorem
qui
ecclesiam
scindi●
&c.
when
I
talk
of
an
Heretick
I
mean
an
Author
of
Sects
,
who
rendeth
the
Church
,
who
pertinaciously
proceedeth
by
false
and
erroneous
doctrine
to
infring●
&
trouble
the
unity
of
the
Church
,
and
out
of
Viguerios
,
Hereticus
est
qui
relicta
fide
et
ecclesiae
doctrina
alicujus
temporalis
commodi
gratia
,
et
maxime
gloriae
falsas
et
novas
opiniones
gignit
,
vel
sequitur
,
ut
vel
fi●
maneat
ab
ecclesia
divisus
.
Now
whether
it
be
you
O
PPPriests
,
who
rantize
infants
or
we
,
who
baptize
believers
,
that
are
thus
gone
off
and
divided
from
the
primitive
faith
and
practise
,
from
the
true
head
of
that
Church
,
from
the
true
foundation
i.
e.
the
doctrine
of
the
Apostles
Eph.
2.20
.
Heb.
6.1.2
.
and
from
fellowship
with
,
and
conformity
to
the
true
Church
in
baptism
and
otherwise
,
is
evident
to
him
that
is
not
blind
or
blear-eyed
;
for
verily
the
water
baptism
which
we
dispense
is
abundantly
shewed
above
to
be
that
one
baptism
Eph.
4.
which
was
used
in
the
primitive
times
,
then
which
there
is
no
other
water
baptism
,
enjoined
or
exemplified
in
the
word
as
Christs
ordinance
to
his
disciples
viz.
the
burying
of
new
born
babes
i.
e
believers
in
water
,
and
bringing
them
up
again
in
token
of
Christs
death
,
burial
and
resurrection
,
and
of
their
dying
to
sin
,
and
rising
to
newnesse
of
life
,
this
I
say
is
that
one
onely
baptism
the
Churches
then
practised
,
and
thus
,
and
no
otherwise
do
we
at
this
day
,
for
which
the
word
is
our
warrant
;
yea
it
is
that
faith
which
was
once
delivered
unto
the
Saints
,
that
we
now
contend
for
,
and
the
words
which
were
spoken
before
by
the
Apostles
of
the
Lord
,
as
we
are
specially
injoined
to
do
in
these
latter
daies
by
both
Peter
and
Iude
,
who
foretold
how
they
would
be
sleighted
,
as
we
see
they
now
are
,
by
the
two
Spiritualties
viz.
the
Rantizer
and
the
Ranter
,
the
one
Hereticizing
in
the
excesse
by
adding
a
new
thing
,
the
other
in
the
defect
by
owning
nothing
,
both
Schismatizing
accordingly
from
the
way
of
truth
;
and
howbeit
after
that
way
which
you
call
Heresie
,
Schism
,
separation
from
the
Church
,
and
such
like
,
so
worship
we
God
yet
,
as
sure
as
the
coats
upon
your
back
,
you
shall
first
or
last
,
to
your
weal
or
wo
,
find
that
,
as
to
the
point
of
baptism
,
Churchfellowship
and
the
supper
also
,
it
is
no
other
then
the
way
of
truth
we
walk
in
:
yea
so
far
are
we
from
erring
,
and
Schismatizing
from
the
Church
,
that
we
of
all
men
do
stand
for
a
full
reformation
in
faith
,
practise
,
doctrine
,
discipline
,
worship
,
manners
,
government
and
baptism
according
to
the
word
of
God
,
and
the
example
of
the
best
reformed
Churches
i.
e.
those
mentioned
in
the
word
according
to
which
we
are
all
sworn
to
endeavour
to
reform
,
as
we
will
not
be
justly
charged
with
Perjury
,
Perfidiousnesse
,
and
Prevarication
,
the
guilt
of
all
which
how
little
the
Orthodox
,
protesting
,
covenanting
Clergy
are
clear
of
in
the
sight
of
God
and
man
,
is
good
for
them
to
consider
:
yea
conformity
in
all
things
to
the
primitive
practise
is
that
we
plead
for
,
presse
after
,
and
persue
,
and
howbeit
(
to
the
shame
of
his
ignorance
be
it
spoken
)
Orthodox
Mr.
Baxter
is
pleased
,
among
other
sectaries
,
to
charge
the
Anabaptists
(
so
he
calls
us
that
baptize
aright
)
as
the
Authors
,
and
approvers
of
the
horrible
wickednesse
of
these
times
,
and
speaks
of
us
as
dispappointing
,
and
destroying
their
hopes
in
point
of
reformation
,
to
the
grief
of
his
heart
,
yet
with
grief
of
heart
that
the
way
of
truth
should
be
evil
spoken
of
by
him
,
by
reason
of
such
as
do
wickedly
indeed
,
yet
those
lascivious
waves
,
he
laies
to
our
score
,
are
lesse
approwd
on
in
our
Churches
,
then
in
the
purest
Parish
Church
in
all
Christ'ndom
,
Kederminster
not
excepted
;
yea
I
tell
him
(
and
God
I
hope
will
one
day
seal
it
home
upon
his
heart
to
the
grief
of
it
another
way
)
that
the
power
and
purity
of
Christs
ordinances
are
a
1000
fold
more
strictly
stickled
for
,
according
to
the
Covenant
,
by
us
,
then
by
all
those
Orthodox
ones
he
talks
of
,
who
(
the
more
shame
for
them
)
do
so
zealously
,
and
constantly
oppose
us
:
we
therefore
cannot
rationally
be
denominated
Hereticks
and
Schismaticks
in
separating
from
,
and
practising
contrary
to
you
in
the
point
of
baptism
,
so
long
as
we
keep
close
to
the
primitive
truth
,
gladly
both
preaching
and
receiving
the
word
as
t
is
preacht
by
Peter
Act.
2.
saying
repent
and
be
baptized
[
*
](A39566-e201770-b)
*
such
words
as
none
of
you
parrish
PPPriests
in
CCChrist'ndome
do
,
can
or
ever
did
preach
in
,
for
if
your
people
Ask
the
Priest
what
they
must
do
,
you
say
repent
,
but
be
not
baptized
,
yea
take
heed
every
one
of
you
that
at
any
hand
you
be
not
baptized
.
every
one
of
you
,
repenting
,
and
being
baptized
accordingly
,
and
after
that
continuing
in
the
rest
of
the
Apostles
doctrine
and
fellowship
in
breaking
of
bread
and
prayers
:
and
though
we
draw
never
so
many
disciples
from
you
after
us
,
yet
the
man
is
out
of
his
Christian
wits
,
that
deputes
and
declares
this
to
be
Heresie
and
Schism
,
sith
so
far
are
we
herein
from
rending
from
,
and
refusing
to
be
reduced
to
the
Church
,
that
we
indeed
earnestly
endeavour
to
reduce
them
to
the
true
Church
,
to
the
true
head
Christ
,
the
true
constitution
,
the
true
Baptism
and
Gospel
order
,
from
which
they
are
rent
,
and
run
astray
,
wondring
after
a
false
Church
,
a
false
head
viz.
a
Lording
Priesthood
,
and
Parochial
posture
,
both
which
derive
all
their
being
from
Dio●rephes
,
i.
e.
his
prating
Preheminence
the
Pope
:
But
now
as
for
your selves
,
the
PPPriesthood
of
the
Nations
,
who
mostly
deny
not
,
but
that
the
primitive
baptism
was
of
believers
,
and
dispenst
in
Rivers
,
or
places
of
much
water
,
which
was
needlesse
if
sprinkling
was
then
the
way
,
you
have
a
thing
among
you
indeed
,
which
you
call
Baptism
,
but
t
is
not
that
one
Baptism
,
that
old
Baptism
then
urged
and
used
,
but
another
,
a
new
Baptism
,
and
yet
to
say
the
truth
neither
another
nor
A
new
Baptism
,
but
A-no-Baptism
,
Rantism
,
Babism
,
a
toy
of
your
own
taking
up
by
tradition
from
your
forefathers
,
but
not
the
first
fathers
that
were
the
founders
of
the
Christian
Church
,
for
you
find
it
not
there
,
but
fetch
it
further
from
thence
,
by
such
consequence
as
,
besides
the
remotnesse
of
it
,
is
too
weak
and
rotten
to
carry
it
downwards
to
these
times
;
you
are
they
that
dissent
,
and
rend
from
the
truth
in
this
point
of
baptism
,
and
draw
all
the
world
to
Sectarize
,
and
erre
after
you
by
a
law
,
by
your
subpaena
directories
;
yea
you
pretendedly
reforming
Presbyters
,
who
peculiarize
the
term
o●
Orthodox
to
your selves
,
even
you
,
as
to
the
right
administration
of
the
outward
right
of
baptism
,
are
not
a
whit
lesse
Erratical
,
Heretical
,
Schismatical
and
Heterodox
then
the
Pope
,
for
as
he
hath
another
baptism
then
that
,
which
was
in
the
primitive
times
viz.
infant
●antism
,
which
,
by
the
mouth
of
his
cardinal
Bellarmine
,
he
confesses
to
be
but
a
tradition
of
the
Church
,
so
you
have
no
other
then
the
same
,
yea
you
own
that
for
good
baptism
,
which
is
done
at
Rome
,
or
else
how
to
prove
the
Popish
Bishops
to
be
baptized
themselves
,
that
baptized
,
and
ordained
you
Presbyters
,
you
plainly
know
not
;
yet
you
falsely
father
it
upon
Christ
,
and
fain
it
to
be
an
ordinance
of
his
,
then
which
nothing
is
more
clear
then
that
it
is
not
.
And
as
in
point
of
baptism
you
all
erre
,
not
knowing
,
or
at
least
not
doing
according
to
the
Scriptures
,
all
means
used
to
reduce
you
thereunto
notwithstanding
,
so
in
th
supper
,
and
many
more
matters
pertaining
to
that
visible
Church
order
that
was
in
those
times
,
as
namely
impropriating
to
your selves
sole
power
of
speaking
in
your
Churches
,
i.
e.
steeple-houses
,
so
that
your
members
may
well
say
men
mutire
nefas
?
it
is
not
for
them
to
open
their
mouthes
there
,
unlesse
to
answer
when
you
catechise
them
;
whereas
then
all
the
Church
were
to
covet
to
prophesie
i.
e.
to
speak
mutually
to
the
exhortation
,
edification
▪
and
comfort
each
of
other
,
and
being
gifted
,
might
all
(
women
onely
excepted
)
prophesie
one
by
one
,
and
every
one
minister
as
of
the
ability
God
gave
them
,
great
or
small
,
that
God
in
all
things
might
be
glorified
,
and
all
judge
of
the
doctrine
delivered
;
but
with
you
what
doctrine
ere
ye
deliver
,
men
may
try
it
if
they
will
,
but
must
take
it
whether
they
will
or
no
,
the
mouths
of
all
must
be
muzzled
up
,
save
such
as
(
in
your
sense
)
are
ministers
i.
e.
have
some
Parchment
Preachment
orders
to
shew
from
such
,
as
can
shew
their
orders
from
his
Highnesse
the
head
of
the
Church
,
not
Christ
but
his
Holinesse
the
Pope
,
who
had
his
from
the
beast
Rev.
17.
who
had
his
from
the
devill
Rev.
13.
yea
verily
,
as
to
the
external
face
,
and
fashion
of
the
first
Churches
,
you
have
altogether
altered
it
,
from
what
it
was
,
and
brought
in
a
businesse
of
your
own
heads
,
being
all
gone
aside
,
and
altogether
become
vain
in
your
wayes
,
as
to
your
administrations
of
Gospel
ordinances
,
so
that
there
is
none
of
you
that
are
in
the
right
way
of
the
primitive
Churches
,
no
not
one
:
yea
ye
are
separated
from
and
make
a
head
against
the
true
head
of
the
Church
Christ
Jesus
,
and
take
upon
you
to
head
the
Church
your selves
,
for
this
is
not
the
fault
of
P
the
Pope
onely
;
but
of
PP
i.
e.
you
Prelates
and
Presbyters
too
,
who
howbeit
you
seem
to
throw
off
that
supremacy
,
or
headship
which
the
Pope
had
once
,
and
laies
claim
to
still
in
the
protestant
part
of
Christ'ndom
,
yet
in
your
several
Christ'ndoms
you
have
been
(
not
nominally
but
)
really
as
supreme
in
Church
work
as
he
,
and
that
not
over
the
people
onely
,
but
civil
powers
also
,
to
whom
in
all
cases
Ecclesiasticall
and
civill
,
though
you
say
you
grant
the
headship
or
Supreame
Government
under
Christ
,
yet
how
doth
that
appear
,
sith
they
only
Corrective
,
but
you
Directive
,
till
of
late
,
have
done
all
?
for
the
Bishops
,
and
Sinods
,
and
General
Convocations
of
the
Clergy
,
and
assemblies
of
the
Kirk
,
seeundum
te
,
must
determine
what
is
to
be
done
by
Magistrates
in
Church
affairs
,
and
they
do
it
accordingly
;
The
Priests
must
give
out
the
word
and
sentence
what
is
the
worship
,
the
way
,
the
faith
,
the
truth
,
what
Heresy
,
and
Schism
,
who
are
Hereticks
and
Schismaticks
,
and
then
the
Princes
in
all
their
Dominions
establish
the
one
,
and
root
out
the
other
,
as
Rogues
,
at
their
appointment
,
in
which
cases
,
saving
the
bare
name
of
supremacy
over
the
Churches
,
which
hath
been
allowed
,
it
is
difficult
to
me
to
discern
,
whether
Christian
Kings
have
not
been
,
as
of
old
under
the
Popedome
,
so
more
lately
under
the
very
Protestant
Clergy
,
as
the
Bosholder
under
the
Constable
,
at
his
discretion
&
direction
to
whip
the
beggars
:
and
though
you
may
say
,
and
so
saies
the
Pope
too
,
that
you
claim
to
head
and
order
the
Church
directive
no
otherwise
then
under
Christ
,
yet
in
very
deed
as
he
,
for
all
his
saying
,
so
you
have
presumed
to
set
your selves
above
Christ
,
the
only
head
,
Counseller
,
Lord
and
Lawgiver
to
his
Church
,
for
as
the
Pope
hath
done
no
more
then
broken
his
lawes
,
changed
his
ordinances
,
trampled
his
truth
,
made
void
his
commandments
,
and
subpaena
damni
Temporalis
,
et
eternae
damnationis
,
imposed
mens
Traditions
arrogantly
in
their
stead
,
so
you
in
your
severall
lines
have
done
no
lesse
;
yea
you
also
make
people
to
crie
with
all
your
might
,
and
whatever
tender
consciences
find
Christ
piping
to
the
contrary
in
his
word
,
yet
if
they
dance
not
after
you
pipe
,
when
it
sounds
to
the
tune
of
Tiches
,
and
put
not
into
your
moneths
,
you
cry
peace
,
but
bite
with
your
teeth
,
and
prepare
war
against
them
:
Mich.
3.5
.
possessing
the
world
with
prejudice
against
them
as
a
sort
of
seditious
Sectaries
,
damnnble
Hereticks
,
and
Schismaticks
;
yea
(
exceptis
excipiendis
)
saving
some
few
scatterings
here
and
there
of
more
sober
and
moderate
minded
Ministers
,
like
so
many
graines
of
salt
to
keep
the
rest
from
stinking
too
much
in
these
states
,
where
you
have
,
or
would
have
raigned
,
who
have
not
been
so
hot
spur
as
their
fellowes
,
by
the
good
will
of
P.
the
Presbiter
,
as
well
as
of
P.
the
Prelate
and
P
the
Pope
,
many
an
honest
mans
native
countrey
,
for
non-conformity
to
his
Gangraenaticall
domination
,
should
ere
this
,
have
been
made
too
hot
to
hold
him
:
so
far
therefore
as
separa
-
from
the
true
church
and
her
orders
may
denominate
a
people
Heretical
Schismaticks
,
and
Divines
themselves
place
the
Nature
of
Heresie
much
in
seperation
and
Schism
,
the
Denomination
seems
to
be
your
due
,
O
P
P
Priests
,
who
are
departed
from
the
primitive
church
,
and
not
ours
,
for
departing
from
you
,
ye
are
are
those
Schismatical
Teachers
,
that
are
rent
all
from
the
primitive
plainesse
of
the
Gospel
,
and
present
pompousnesse
of
each
others
way
,
and
have
seduced
the
whole
world
into
spiritual
thraldome
,
idolatry
,
and
superstition
,
and
inticed
them
into
a
carnal
liberty
of
calling
all
things
according
as
your
carnal
ends
,
and
interests
impose
the
names
of
Heresie
or
truth
upon
them
:
you
are
S
S
She
that
having
got
the
good
liking
of
the
Kings
and
Kingdomes
of
the
earth
to
confide
in
you
,
do
close
the
eyes
of
their
judgements
,
as
Dr.
Featley
faines
we
do
,
with
your
birdlime
of
Schism
from
the
true
church
,
and
head
thereof
Christ
Jesus
,
and
bewitcht
them
into
an
implicit
submission
to
Papism
,
Arch-bishopism
,
Oecumaenical
Synodism
,
Provincial
C●assism
,
and
so
lead
them
as
you
lift
into
Anti-gospelism
,
Antiscripturism
&c.
making
a
prey
of
them
,
and
though
Featly
had
the
faculty
of
faining
the
Baptists
to
be
such
,
yet
you
are
indeed
devisers
of
new
religions
,
and
Spiritual
Impostors
,
falsely
pretending
to
Christ
as
the
Patron
,
and
Authorizer
of
your
new
doctrines
,
of
which
Paedo-baptism
is
one
,
which
because
there
is
not
the
least
dram
of
evidence
for
it
in
the
word
of
Christ
,
therefore
when
people
begin
to
question
it
,
you
amuse
the
vulgar
with
the
names
of
some
divine
Authors
or
other
,
not
Peter
,
nor
Paul
&c.
but
St
Austin
,
St
Gregory
,
S
Chrysostome
&c.
at
Rome
his
Holiness
the
Pope
,
the
holy
Mother
,
the
Catholique
Church
,
Ghostly
Fathers
&c.
and
in
places
where
those
subterfuges
are
not
regarded
,
Reverend
Sinods
of
grave
Orthodox
Divines
,
Ministers
of
Christ
,
Suffrages
of
all
the
learned
Divines
in
the
Reformed
Churches
,
[
*
](A39566-e202390-b)
*
Dr.
Featley
p.
161.
&c.
and
this
you
do
to
secure
your
Tenets
from
the
hazards
of
disputes
,
and
exempt
your
persons
,
and
actions
from
the
rest
of
examination
,
as
if
there
were
such
infallibility
herein
,
that
it
is
no
lesse
then
blaspemy
to
doubt
,
or
call
in
question
the
Dictates
or
Directories
&c.
of
such
and
such
:
thus
bearing
your selves
up
with
bombasting
termes
of
Fathers
,
Spiritual
,
Ius
divinum
&c.
you
gain
to
the
captivating
of
the
reason
of
men
so
far
,
that
they
resign
up
themselves
,
jurare
in
v
v
vostram
sententiam
,
and
will
be
as
their
Priests
are
,
and
never
believe
but
that
they
believe
the
truth
,
when
all
this
while
there
is
nothing
but
humane
authority
(
and
humanum
est
errare
)
for
most
things
you
do
.
yea
you
are
indeed
the
greatest
Schismaticks
,
or
Rentmakers
[
*
](A39566-e202430-b)
*
For
Tent
makers
such
as
Paul
was
to
make
the
Gospel
chargeless
,
you
are
mostly
too
proud
to
be
.
in
the
seamlesse
coat
of
Christ
,
that
the
Earth
bears
;
you
are
they
that
have
caused
divisions
,
and
offences
contrary
to
that
doctrine
,
which
was
at
first
received
at
Rome
and
in
all
Churches
,
and
by
good
words
and
fair
speeches
,
viz.
decency
,
order
&c.
have
deceived
the
hearts
of
the
simple
,
so
as
to
make
more
conscience
of
serving
those
belly
gods
the
Priests
,
then
the
Lord
Jesus
according
to
his
own
will
,
therefore
when
you
talk
so
much
to
us
of
the
Church
,
and
your
Church
,
crying
out
(
as
the
Pope
does
against
the
Bishops
for
theirs
,
and
the
B●shops
against
you
Presbyters
,
for
your
departure
from
them
)
Hereticks
,
Hereticks
,
that
disturb
the
peace
of
the
Church
,
forsake
the
Church
,
infringe
the
unity
of
the
Church
,
yet
I
say
what
Church
,
so
long
as
there
is
no
other
Church
constitution
among
you
to
this
day
then
that
of
parishes
,
into
which
the
Pope
put
all
Christ'ndome
?
what
Church
,
so
long
as
the
doctrine
of
Christ
and
his
Apostles
,
on
which
every
true
Church
is
built
[
†
](A39566-e202490-b)
†
Sine
qua
Christianismus
non
constat
,
saith
Calvin
.
,
is
cut
off
,
disclaimed
,
and
exploded
,
and
neither
the
word
purely
preached
,
nor
the
Sacraments
duly
administred
,
which
by
Calvin
[
*
](A39566-e202530-b)
*
Calvin
inst.
lib
4.
c
2.
s.
1.
verbi
e●
sacramentotum
Ministerium
nobis
perpetua
tessera
digno
scendae
ecclesiae
.
and
Featley
themselves
are
both
made
such
true
notes
of
the
true
visible
Church
,
that
wherever
they
are
there
is
the
true
Church
,
and
where
not
there
s
no
true
Church
,
what
ever
there
may
be
in
pretence
:
yea
verily
so
far
are
you
from
due
administration
of
the
sacraments
(
giving
the
Supper
to
such
as
were
never
at
all
,
much
lesse
truly
,
baptized
,
&
many
of
you
Presbyterians
not
administring
it
at
all
to
your
flocks
,
whom
you
contend
were
truely
initiated
into
your
Church
by
baptism
)
that
indeed
as
you
have
substituted
infant
rantism
instead
of
it
,
so
you
preach
down
that
due
administration
of
baptism
and
the
Supper
,
which
according
to
the
primitive
pattern
Acts
2.
is
at
this
day
to
be
found
amongst
us
,
withall
the
vehemency
you
can
,
proclaiming
us
Schismatical
hereticks
for
declining
your
disorderly
administrations
,
and
,
according
to
our
covenant
,
pressing
on
to
that
purity
of
administration
of
Gospell
ordinances
,
which
lies
now
in
such
plain
English
before
mens
eyes
,
that
all
your
glosses
wil
beguile
them
but
little
longer
:
there
is
no
danger
therefore
of
being
rent
from
the
Church
of
Christ
,
in
departing
from
participation
with
you
in
your
oppositions
of
the
truth
,
therefore
never
glory
so
much
in
these
vain
lying
words
,
the
Church
of
God
,
the
Church
of
God
,
which
is
indeed
the
Common
tone
of
all
you
Romanists
each
to
other
,
in
your
rendings
each
from
other
,
for
there
is
none
of
you
all
three
have
a
true
visible
Church
of
Christ
among
you
,
nor
yet
right
any
administration
of
the
things
you
call
Sacraments
,
whether
we
speak
of
either
baptism
or
the
Supper
.
My
answer
then
to
the
whole
PPPriesthood
of
Christ'ndom
,
even
ye
Protestant
Clergy
also
,
from
all
whom
,
as
well
as
from
the
Pope
,
we
who
are
fictitiously
stiled
Anabaptists
,
and
charged
as
Schismatical
Hereticks
for
so
doing
,
and
troublers
of
the
unity
of
the
Church
,
are
departed
,
shall
be
the
very
same
,
that
you
Protestant
Clergy
do
make
in
your
own
defence
,
when
you
are
charged
by
your
old
father
Caiphas
,
and
his
Catholicks
,
as
Hereticks
and
Schismaticks
in
your
rending
from
them
,
and
as
infringers
of
the
unity
of
their
Church
,
yea
in
the
very
words
of
Calvin
,
to
whom
you
my
Ashford
opponents
are
pleased
to
send
us
,
who
saith
thus
of
them
(
as
I
do
with
him
of
you
all
)
Inst.
l.
4.
c.
2.
S.
2
Magnifice
quidem
&c.
They
do
indeed
gloriously
set
out
their
Church
unto
us
,
that
there
should
seem
to
be
no
other
Church
in
the
world
,
and
afterward
,
as
though
the
victory
were
gotten
,
they
decree
that
all
be
Schismaticks
that
dare
withdraw
themselves
from
the
obedience
of
that
Church
that
they
paint
out
,
and
that
all
be
Hereticks
that
da●e
once
mutter
against
the
doctrine
thereof
.
But
by
what
proofs
do
they
confirm
they
have
the
true
Church
?
S.
1.
If
the
true
Church
be
the
pillar
and
stay
of
the
truth
,
it
is
certain
,
that
there
is
no
Church
,
where
lying
and
falshood
have
usurped
the
dominion
.
S.
3.
There
is
therefore
no
cause
,
why
they
should
any
longer
go
forward
to
deceive
by
p●etending
a
false
colour
under
the
name
of
the
Church
,
which
we
do
reverently
esteem
,
as
becommeth
us
;
but
when
they
come
to
the
definition
of
it
,
not
onely
water
(
as
the
common
saying
is
)
cleaveth
unto
them
,
but
they
stick
fast
in
their
own
mire
,
because
they
put
a
stinking
harlot
in
place
of
the
holy
spouse
of
Christ
:
that
this
putting
in
of
a
changling
should
not
deceive
us
,
beside
other
admonitions
,
let
us
remember
this
also
of
Augustine
,
for
,
speaking
of
the
Church
,
he
saith
:
it
is
it
that
is
sometime
darkned
and
covered
with
multitude
of
offences
,
as
with
a
cloud
:
sometime
in
calmnesse
of
time
appeareth
quiet
and
●ree
:
sometime
is
hidden
and
troubled
with
waves
of
tribulations
and
temptations
.
He
bringeth
forth
examples
,
that
oftentimes
the
strongest
pillars
either
valiantly
suffered
banishment
for
the
faith
,
or
were
hidden
in
the
whole
world
.
S.
4.
In
like
manner
the
Romanists
do
vex
us
,
and
make
afraid
the
ignorant
with
the
name
of
the
Church
,
whereas
they
be
the
deadly
enemies
of
Christ
.
Therefore
although
they
pretend
the
Temple
,
the
Priesthood
,
and
other
such
outward
shews
,
this
vain
glistering
,
wherewith
the
eyes
of
the
simple
be
dazled
ought
nothing
to
move
us
to
grant
that
there
is
a
Church
,
where
the
Word
of
God
doth
not
appear
;
for
this
is
the
perpetual
mark
wherewith
God
hath
marked
them
to
be
his
.
He
that
is
of
the
truth
(
saith
he
)
heareth
my
voice
.
Again
,
I
am
the
good
shepheard
,
and
I
know
my
sheep
,
and
am
known
of
them
,
my
sheep
hear
my
voice
,
and
I
know
them
,
and
they
follow
me
,
And
a
little
before
he
had
said
,
that
the
sheep
follow
their
shepheard
,
because
they
know
his
voice
:
but
they
follow
not
a
stranger
,
but
run
away
from
him
because
they
know
not
the
voice
of
strangers
.
Why
are
we
therefore
wilfully
mad
in
judging
the
Church
,
whereas
Christ
hath
marked
it
with
an
undoubtful
sign
,
which
wheresoever
it
is
seen
cannot
deceive
,
but
that
it
certainly
sheweth
the
Church
to
be
there
,
but
where
it
is
not
,
there
remaineth
nothing
that
can
give
a
true
signifition
of
the
Church
,
for
Paul
rehearseth
that
the
Church
was
builded
,
not
upon
the
judgements
of
men
,
nor
upon
Priesthoods
,
but
upon
the
doctrine
of
the
Apostles
and
Prophets
,
but
rather
Jerusalem
is
to
be
severally
known
from
Babilon
,
and
the
Church
of
Christ
from
the
conspiracy
of
Satan
,
by
that
difference
wherewith
Christ
hath
made
them
different
one
from
another
.
He
that
is
of
God
(
saith
he
)
heareth
the
words
of
God
,
ye
therefore
hear
not
,
because
ye
are
not
of
God
.
In
summe
,
forasmuch
as
the
Church
is
the
kingdom
of
Christ
,
and
he
reigneth
not
but
by
his
word
,
can
it
be
now
doubtful
to
any
man
,
but
that
those
be
the
words
of
lying
,
by
which
Christs
kingdome
is
feigned
to
be
without
his
scepter
,
that
is
to
say
without
his
holy
word
?
5
But
now
whereas
they
accuse
us
of
Schism
and
Heresie
,
because
we
both
teach
a
contrary
doctrine
to
them
,
and
obey
not
their
lawes
,
and
have
our
assemblies
to
prayers
,
to
baptism
,
to
the
ministration
of
the
supper
,
and
other
holy
doings
,
severally
from
them
:
it
is
indeed
a
very
sore
accusation
,
but
such
as
needeth
not
a
long
or
laborsome
defence
:
they
are
called
Hereticks
and
Schismaticks
,
which
making
a
division
,
do
break
in
sunder
the
communion
of
the
Church
.
And
this
communion
is
holden
together
with
true
bounds
,
that
is
to
say
,
the
agreement
of
true
doctrine
,
and
brotherly
charity
,
whereupon
Augustine
putteth
this
difference
betwixt
Hereticks
and
Schismaticks
,
that
Hereticks
indeed
do
with
false
doctrine
corrupt
the
purenesse
of
faith
,
but
the
Schismaticks
sometime
even
where
there
is
like
faith
,
do
break
the
bond
of
fellowship
.
But
this
is
also
to
be
noted
,
that
this
conjoining
of
charity
so
hangeih
upon
the
unity
of
Faith
,
that
faith
ought
to
be
the
beginning
thereof
,
the
end
,
and
finally
the
only
rule
.
Let
us
therefore
remember
that
so
oft
as
the
unity
of
the
Church
is
commended
unto
us
,
this
is
required
,
that
while
our
minds
agree
in
Christ
,
our
wills
also
may
be
joined
together
with
mutual
well
willing
in
Christ
,
Therefore
Paul
when
he
exhorteth
us
to
that
well
willing
,
taketh
for
his
foundation
that
there
is
one
God
,
one
Faith
and
one
Baptism
.
Yea
wheresoever
he
teacheth
us
to
be
of
one
mind
,
and
of
one
will
,
he
by
and
by
addeth
in
Christ
,
or
according
to
Christ
,
meaning
,
that
it
is
a
factions
company
of
the
wicked
,
and
not
agreement
of
the
faithful
which
is
without
the
word
of
the
Lord
.
S.
6.
Cyprian
also
following
Paul
deriveth
the
whole
fountain
of
the
agreement
of
the
Church
,
from
the
onely
Bishoprick
of
Christ
,
he
afterward
addeth
the
Church
is
but
one
,
which
spreadeth
abroad
more
largely
into
a
multitude
with
increase
of
fruitfulnesse
,
like
as
there
be
many
sun
beams
,
●ut
one
light
;
and
many
branches
of
a
tree
,
but
one
body
grounded
upon
a
fast
root
,
and
when
many
streams
do
flow
from
one
fountain
,
although
the
number
seem
to
be
scattered
abroad
by
largeensse
of
overflowing
plenty
,
yet
the
unity
abideth
in
the
original
,
take
away
a
beam
of
the
sunne
from
the
body
,
the
unity
suffers
no
division
,
break
a
branch
from
the
tree
,
the
broken
branch
cannot
spring
,
cut
off
the
stream
from
the
spring
head
,
being
cut
off
it
drieth
up
,
so
also
the
Church
being
overspread
with
the
light
of
the
Lord
,
is
ex●ended
over
the
whole
world
:
yet
there
is
but
one
light
that
is
spread
every
where
.
Nothing
could
be
said
more
fitly
to
expresse
that
undividual
knitting
together
,
which
all
the
members
of
Christ
have
one
with
another
;
we
see
how
he
continually
calleth
us
back
to
the
very
head
.
Whereupon
he
pronounceth
that
Heresies
and
Schismes
do
arise
hereof
,
that
men
do
not
return
to
the
original
of
truth
,
nor
do
seek
that
head
,
nor
keep
the
doctrine
of
the
heavenly
master
,
Now
let
them
go
and
cry
that
we
be
Hereticks
that
have
departed
from
their
Church
:
sith
there
hath
been
no
cause
of
our
estranging
from
them
but
this
one
,
that
they
can
in
no
wise
abide
the
pure
professing
of
the
truth
:
but
I
tell
not
how
they
have
driven
us
out
with
cursings
and
cruel
execrations
,
Which
very
self-doing
doth
abundantly
enough
acquit
us
,
unlesse
they
will
also
condemn
the
Apostles
for
Schismaticks
,
with
whom
we
have
all
one
cause
.
Christ
I
say
did
foresay
to
his
Apostles
,
that
the
time
should
come
when
they
should
be
cast
out
of
the
synagogues
for
his
name
sake
.
And
those
Synagogues
of
which
he
speaketh
,
were
then
accounted
lawful
Churches
.
Sith
therefore
it
is
evident
that
we
be
cast
out
,
and
we
be
ready
to
shew
that
the
same
is
done
for
the
names
sake
of
Christ
;
truly
the
cause
ought
first
to
be
inquired
of
,
before
that
any
thing
be
determined
upon
us
,
either
one
way
or
other
.
Howbeit
,
if
they
will
I
am
content
to
discharge
them
of
this
point
.
For
it
is
enough
for
me
,
that
it
behoved
that
we
should
depart
from
them
that
we
might
come
to
Christ
.
S.
10.
But
we
see
how
each
where
they
cry
out
,
that
their
assemblies
are
unholy
,
to
which
it
is
no
more
lawful
to
consent
then
it
is
to
deny
God
.
Therefore
it
is
needful
to
depart
from
the
consent
,
of
those
assemblies
,
which
were
nothing
else
but
a
wicked
conspiracy
against
God
.
In
like
manner
if
any
man
acknowledge
the
assemblies
at
these
daies
being
defiled
with
idolatry
,
superstition
and
wicked
doctrine
,
to
be
such
in
whose
full
communion
a
Christian
man
ought
to
continue
even
to
the
consent
of
doctrine
,
he
shall
greatly
erre
.
S.
12.
Whereas
therefore
we
will
not
simply
grant
to
the
Papists
the
title
of
the
Church
,
we
do
not
therefore
deny
that
there
be
Churches
among
them
:
but
onely
we
contend
for
the
true
and
lawful
ordering
of
the
Church
:
which
is
required
in
the
communion
both
of
the
Sacraments
,
which
are
the
signes
of
profession
,
and
also
specially
of
doctrine
.
Hereby
therefore
appeareth
,
that
we
do
not
deny
but
that
even
under
his
tyranny
remain
Churches
▪
but
such
as
he
hath
profaned
with
ungodlinesse
full
of
sacriledge
,
such
as
he
hath
afflicted
with
outragious
dominations
,
such
as
he
hath
corrupted
and
in
a
manner
killed
with
evil
and
damnable
doctrines
,
as
with
poisoned
drinks
:
such
wherein
Christ
lieth
half
buried
,
the
Gospel
overwhelmed
,
godlinesse
banished
,
the
worshiping
of
God
in
a
manner
abolished
:
such
finally
wherein
all
things
are
so
troubled
,
that
therein
rather
appeareth
the
face
of
Babilon
then
of
the
holy
City
of
God
.
Therefore
because
these
marks
are
blotted
out
,
which
in
this
discourse
we
ought
principally
to
have
respect
unto
,
I
say
,
that
every
one
of
their
assemblies
,
and
the
whole
body
wanteth
the
lawful
form
of
a
Church
.
These
very
words
of
Calvin
,
which
are
your
defence
,
and
mine
too
against
the
Pope
(
O
ye
Protestant
Priesthood
)
are
mine
also
against
you
,
when
you
clamour
against
us
as
Schismaticks
,
for
separating
from
your
Nationall
Churches
,
and
calling
as
many
out
with
us
as
we
can
,
viz.
because
you
two
PPs
as
well
as
the
Popish
Priesthood
,
are
not
Syon
,
as
you
suppose
,
but
two
of
those
three
parts
of
that
great
City
,
Mystery
Babylon
the
great
,
the
Mother
of
Harlotry
and
Heresie
,
that
hath
reigned
over
Kings
and
Kingdomes
of
the
Earth
:
You
hold
not
unity
with
the
head
,
you
return
not
to
the
fountain
of
the
truth
,
reform
not
by
the
Primitive
standard
,
but
start
aside
like
a
broken
bow
;
you
hear
not
the
voice
of
our
Prophet
in
all
things
he
saies
,
but
make
void
his
lawes
;
you
walk
not
in
those
scorned
,
mean
,
base
waies
,
which
he
hath
chosen
,
but
are
they
rather
that
count
them
base
,
and
so
we
can
no
more
ioin
with
you
then
deny
Christ
:
&
so
far
are
we
from
being
Hereticks
and
Schismaticks
thereupon
,
that
we
rather
truly
declare
you
such
as
stand
divided
from
the
Root
,
the
Sun
,
the
Fountain
,
as
well
as
all
three
one
from
another
;
yea
what
need
we
any
further
witness
that
you
three
Hierarchies
are
all
Hereticks
,
and
Schismaticks
,
since
the
whole
World
hears
it
aloud
out
of
your
own
mouthes
?
the
Bishop
saith
the
Presbyter
,
as
to
his
Government
,
is
a
Schismaticall
Heretick
,
the
Presbyter
saith
the
Bishop
is
so
,
the
Pope
saies
they
are
both
so
,
and
they
both
say
he
is
so
,
and
therefore
I
say
they
are
all
three
so
,
if
we
may
credit
what
they
say
among
themselves
:
you
stand
all
divided
from
Christ
,
and
the
Apostles
,
and
now
God
hath
justly
divided
you
into
three
parts
,
and
divided
you
three
miserably
each
against
other
among
your selves
,
yea
and
sub-divided
you
;
i.
e.
divided
his
people
,
and
well
nigh
all
other
people
from
you
,
so
that
though
you
labour
in
the
fire
of
wrath
and
rage
,
to
bring
them
back
to
unity
with
you
,
and
their
old
blind
conformity
to
your
waies
;
yet
you
weary
your selves
for
very
vanitie
,
for
the
earth
shall
be
filled
with
the
knowledge
of
the
Lord
,
as
the
waters
cover
the
Sea
:
even
so
O
Lord
divide
their
tongues
more
and
more
,
and
let
great
BBBabel
come
down
daily
by
the
division
of
Languages
,
that
the
whole
Earth
,
which
was
once
of
one
Language
,
and
one
speech
,
even
that
of
Babylon
,
may
at
last
after
all
,
and
by
all
this
diversity
,
learn
all
that
one
pure
Language
of
the
Land
of
Canaan
:
yea
come
(
my
beloved
)
hast'n
this
blessed
work
,
and
be
like
a
swift
Roe
,
or
young
Hart
upon
these
Mountains
of
Bether
[
*
](A39566-e203340-b)
*
divsion
,
.
So
having
discovered
what
Heresie
,
and
Schism
,
and
who
the
Hereticks
and
Schismaticks
are
,
I
come
now
to
discourse
o're
again
,
in
a
little
plainer
way
,
your
own
discourse
concerning
them
,
and
the
means
of
opposing
them
;
which
(
as
I
said
above
)
is
a
parcell
of
pretty
right
matter
,
if
spoken
of
the
Pope
,
and
his
PPPriesthood
,
to
whom
of
right
and
most
properly
it
appertains
;
yea
quid
rides
O
S
S
Sacerdos
?
mutato
nomine
de
te
fabula
narratur
Thy
own
tale
is
a
fit
rod
for
thy
own
taile
,
thou
hast
sharpen'd
thine
Arrows
,
and
bert
thy
Bow
,
to
shoot
at
a
Pigeon
,
and
kild
a
Crow
:
for
verily
thou
art
the
man
to
whom
all
those
properties
of
the
Heretick
,
and
Schismatick
propounded
by
thy self
,
do
much
more
aptly
and
exactly
agree
then
to
him
thou
talkest
of
;
a
little
translating
,
a
little
trimming
,
a
little
turning
of
it
towards
the
true
subject
,
will
make
every
tittle
of
that
tattle
of
thine
to
be
the
truth
,
which
is
but
a
peice
of
fained
falshood
as
thou
tellest
it
of
the
Baptists
:
what
thou
hast
reported
lacks
but
to
be
retorted
(
O
Priesthood
)
with
a
little
amplification
,
and
a
right
application
of
it
to
thy self
,
and
then
omne
tulit
punctum
,
it
hits
the
nail
on
the
head
,
and
tels
no●hing
but
the
truth
indeed
.
Thus
then
distinguishing
your
Patheticall
piece
(
O
ye
Ashford
Opponents
)
which
I
mean
shall
be
my
Text
,
all
along
by
a
different
carracter
from
my
own
peraphrasticall
amplification
,
and
genuine
application
thereof
,
so
that
both
you
and
the
World
may
read
(
as
it
were
in
text
letters
)
your
own
abstract
from
that
of
mine
,
when
you
please
;
and
signing
the
Titles
of
the
CCClergy
,
whether
true
or
surreptitious
,
with
three
letters
in
the
front
,
as
C.
C.
C.
PPP
&c.
most
commonly
,
when
I
speak
of
●hem
in
the
lump
,
to
denote
the
three
PPParts
into
which
that
great
City
B
B
Babylon
,
which
they
make
,
stands
divided
,
I
proceed
as
followeth
.
That
Heresies
must
be
the
Apostle
hath
said
,
yet
it
makes
no
more
for
a
tolleration
of
them
(
in
the
true
Church
I
mean
,
though
others
mean
in
the
civil
state
)
than
that
of
our
Saviour
of
offences
,
saying
(
foreseeing
no
question
how
by
means
of
the
Clergies
crying
out
Heresie
,
Heresie
,
Schism
against
the
way
of
truth
,
being
once
turned
aside
to
Heresie
themselves
,
the
world
would
be
offended
at
his
little
ones
for
walking
in
it
)
They
must
come
,
but
wo
to
the
man
by
whom
they
come
:
the
Apostle
reckons
Heresies
among
the
works
of
the
flesh
.
Idolatry
,
Witchcraft
&c.
Gal.
5.20
.
which
alone
is
argument
sufficient
against
the
Patronage
,
and
Invitation
of
them
,
unless
withal
license
in
the
true
Church
should
be
given
to
all
other
carnal
sins
;
why
should
the
Church
of
God
upon
Earth
make
much
of
those
against
whom
the
Kingdome
of
Heaven
shall
be
shut
?
her
pale
is
not
so
strong
to
keep
them
out
from
breaking
in
upon
her
,
like
wild
bores
,
and
wolves
to
spoil
,
and
wast
her
,
but
her
good
will
should
not
be
so
great
to
them
,
as
to
wellcome
them
in
to
her
fellowship
,
till
they
repent
from
their
dead
works
of
superstition
,
bloody
tenet
of
persecution
for
cause
of
conscience
,
worshipping
God
after
mens
traditions
,
blaspheming
the
name
of
God
,
and
his
Tabernacle
,
and
them
that
dwell
in
heaven
,
trampling
the
holy
City
,
Heresie
,
Schism
from
the
primitive
truth
&c.
Neverthelesse
,
howbeit
to
tolerate
and
harbour
Hereticks
in
communion
with
them
whilest
they
oppose
the
true
way
of
Christ
,
would
be
an
error
,
and
an
evill
too
intollerable
in
a
true
Church
of
Christ
,
yet
I
hold
that
opinion
of
the
C
C
Clergy
not
onely
intollerably
Heretical
in
it self
,
but
intollerably
hurtful
also
to
themselves
that
Hereticks
may
not
be
tolerated
in
a
civil
state
,
for
if
Fines
,
Prisons
,
Banishments
,
Racks
,
W●ips
,
Tortures
,
headings
,
hangings
,
burnings
,
and
such
like
punishments
with
the
civil
sword
were
the
due
of
every
Heretick
,
and
Schismatick
in
the
faith
,
as
the
C
C
Clergy
have
for
ages
and
Generations
born
the
world
in
hand
that
they
are
,
to
the
causing
of
all
these
their
national
Church
censures
to
be
inflicted
on
the
Saints
,
when
they
have
once
blindly
sentence
them
to
be
Schismaticks
to
the
civil
power
,
if
this
I
say
were
the
due
of
every
Heretick
or
Schismatick
,
and
every
true
Heretick
and
Schismatick
had
his
due
too
,
good
Lord
how
have
the
C
C
Clergy
condemned
themselves
out
of
their
own
mouthes
to
devastation
,
when
the
civil
powers
shall
find
them
to
be
the
Arch-Hereticks
in
the
world
,
if
taking
them
at
their
word
,
they
shall
do
with
them
,
as
they
say
they
ought
to
do
in
this
case
concerning
others
?
but
God
forbid
that
with
what
judgement
they
judge
,
they
should
be
judged
,
and
with
what
measure
they
meet
,
it
should
be
measured
to
them
again
at
our
suggestion
,
if
their
own
Cheek-by-jole
carriage
to
the
Stern-men
of
the
State
do
not
pull
it
unavoidably
upon
themselves
;
yea
verily
though
as
far
as
those
that
oppose
themselves
against
the
truth
of
Christ
,
they
may
well
challenge
the
name
of
Schismaticall
Hereticks
,
and
though
Amen
might
justly
be
said
by
the
Magistrate
in
this
point
to
the
opinion
of
Gangraena
,
and
his
Gang
,
and
might
Amen
be
said
to
his
wise
wishes
as
concerning
us
,
who
teach
and
practise
baptism
in
its
primitive
fashion
,
we
could
expect
to
be
suffered
in
the
Common-wealth
no
more
then
High-way
Murderers
,
yet
dare
we
not
desire
their
ex●irpation
out
of
any
of
their
native
rights
,
in
the
several
states
,
wherein
they
are
,
nor
such
uncivill
suppression
of
them
,
meerly
for
their
erroneous
Tenets
,
as
they
have
sollicited
the
higher
powers
to
concerning
us
;
we
have
not
so
learned
Christ
,
nor
would
they
if
they
had
heard
him
,
and
had
been
taught
by
him
as
the
truth
is
in
Jesus
:
for
howere
it
comes
to
passe
that
the
C
C
Clergy
(
whose
own
the
worst
would
he
,
if
that
were
true
,
and
execution
done
accordingly
)
are
so
besotted
as
to
believe
that
Hereticks
and
Schismaticks
from
the
faith
,
men
of
false
waies
,
worships
,
religions
,
though
elsewise
never
fo
peaceable
and
innocent
must
not
onely
be
dischurched
,
but
discommunicated
also
from
the
patronage
of
the
civil
power
,
and
cut
off
from
the
priviledges
of
other
Subjects
,
yet
neither
Christ
nor
any
of
his
Apostles
,
as
from
him
,
gave
any
order
for
such
rigid
rejection
,
indeed
the
Apostle
Paul
wills
in
his
Epistle
to
Titus
cap.
3.
who
was
a
Church
officer
,
that
a
Heretick
after
a
second
and
third
admonition
be
rejected
,
i.
e.
from
the
Church
,
and
Gal.
5.12
.
wishes
that
they
were
cut
off
from
the
Church
,
that
did
trouble
the
Church
,
and
Rev.
2.20.21
.
the
Church
of
Thyatira
was
reproved
for
suffering
that
woman
Iezebel
,
which
calleth
her self
a
prophetesse
[
*
](A39566-e203890-b)
*
which
whether
in
the
Antitype
it
be
not
that
woman
the
CCClergy
,
by
whom
the
Kings
of
the
earth
have
bin
(
as
Ahab
by
the
other
)
stirred
up
to
all
mischief
against
the
the
truth
,
may
be
seen
mo●e
clearly
Rev.
17.
,
to
teach
and
seduce
his
servants
to
fornication
,
i.
e.
false
worships
,
&c.
but
it
will
no●
follow
therefore
that
such
may
not
have
license
to
live
civilly
in
civil
states
;
for
the
weapons
of
the
Churches
warfare
,
wherewith
she
is
to
fight
against
Heresies
,
and
which
she
is
ever
to
have
in
readinesse
to
revenge
all
disobedience
to
Christ
by
,
are
no●
carnall
2
Cer.
10.4
,
5
,
6.
not
such
as
are
used
by
the
officers
of
States
,
but
onely
spirituall
,
as
admonition
reproof
,
and
in
case
of
obstinacy
,
putting
out
from
among
them
,
delivering
up
to
Satan
,
and
not
delivering
up
to
the
secular
power
,
as
the
Popish
Priesthood
used
to
do
[
*
](A39566-e203940-b)
*
witness
the
case
of
Iohn
Sawtrey
,
the
first
English
Martyr
,
of
whom
we
read
thus
,
viz.
that
Arundel
Archbishop
of
Canterbury
1399
first
denouncing
him
an
Heretick
,
2
in
the
name
of
all
his
fellow
brethren
the
Bishops
,
and
of
the
whole
Clergy
condemning
&
digrading
him
from
his
priestly
orders
,
from
all
his
priestly
honors
,
&
in
token
therof
taking
from
him
,
as
he
was
a
Priest
,
the
patent
,
and
chalice
,
the
authority
of
saying
Masse
,
the
casul
and
vestment
;
as
a
Deacon
,
the
book
of
the
New
Testament
;
as
a
Subdeacon
,
the
Albe
,
and
Maniple
;
as
an
Acolite
,
the
Candlestick
and
taper
;
as
an
Exorcist
the
book
of
Conjuration
;
as
a
Reader
the
book
of
the
Church
Legend
[
of
lies
]
as
Sexton
the
keyes
of
Church
door
,
and
surplice
;
and
then
rasing
his
crown
,
and
putting
the
cap
of
a
lay
prrson
on
his
head
,
delivers
him
up
to
the
secular
power
,
saying
pray
be
favourable
to
him
,
who
after
burns
him
(
being
called
on
by
the
Bishops
)
in
the
City
of
London
.
,
when
any
of
their
creatures
,
specially
of
their
Clerico-creatures
turned
Hereticks
,
i.
e.
departed
from
their
Heresies
to
the
truth
,
saying
pray
take
him
into
your
power
,
and
be
merciful
to
him
,
meaning
hang
or
burn
him
for
a
Heretick
.
The
Church
I
say
is
neither
to
use
the
carnal
weapons
of
the
State
,
nor
yet
to
stirr
up
the
State
so
to
use
them
on
her
and
truths
behalf
,
as
to
imprison
,
fine
,
hang
,
burn
or
banish
false
worshippers
,
unbelievers
,
misbelievers
,
or
Hereticks
,
further
then
they
are
withall
(
as
by
meer
unbelief
they
are
not
)
offenders
against
the
civil
State
;
I
find
the
Lord
Christ
foretelling
by
himself
,
and
his
Apostles
,
that
for
the
most
part
(
the
more
is
the
pitty
)
the
Rulers
,
Kings
,
Governours
,
and
Princes
of
the
world
would
be
such
enemies
against
his
Gospel
,
that
his
Disciples
should
be
●ald
before
them
as
evill
doers
for
his
names
sake
Matth.
10.18
.
that
not
many
mighty
,
and
noble
men
would
own
his
truth
1
Cor.
1.26
.
that
rich
men
would
oppresse
the
Church
,
and
draw
them
before
their
Judgement
seats
,
and
blaspheme
that
worthy
name
,
wherby
the
poor
in
this
world
,
which
commonly
are
the
richest
in
faith
,
are
called
Ia.
2.6
.
that
the
Kings
of
the
very
Christian
Nations
would
throw
down
their
crowns
,
and
give
up
their
power
,
and
strength
unto
the
beast
,
&
commit
fornication
with
the
W
W
Whore
,
and
at
her
instigation
make
war
with
the
Lamb
,
and
at
last
be
overcome
by
him
,
Rev.
17.14.17
.
and
be
put
down
together
with
all
their
rule
,
authority
,
and
power
,
as
very
enemies
,
though
once
his
ordinance
,
under
his
feet
,
1
Cor.
15.24.25
.
I
find
also
Ephe.
4.
that
he
hath
set
in
his
Church
Apostles
,
Pastors
&c.
for
the
work
of
the
Ministery
,
and
affairs
of
it
but
I
no
where
find
in
his
will
and
Testament
,
that
Christ
intended
the
Magistracy
,
as
his
Ordinance
(
though
undoubtedly
in
other
cases
the
supreme
ordinance
of
God
to
men
,
whether
in
the
Church
or
out
of
it
,
for
civil
good
)
to
officiate
so
immediately
in
matters
of
Religion
,
faith
church
order
,
&c.
as
to
execute
Church-discipline
,
Church
censure
,
for
meer
Church
disorders
,
Church
Divisions
,
Church
offences
,
or
so
as
to
make
all
men
within
their
jurisdiction
(
and
yet
,
though
their
Churches
be
no
true
Churches
neither
,
so
the
CCClergy
would
have
it
)
to
believe
as
the
Church
believes
,
worship
as
the
Church
worships
,
and
be
members
of
the
Church
,
whether
they
will
or
no
;
if
not
to
pray
with
them
,
yet
at
least
to
pay
to
them
,
or
else
to
be
excommunicated
out
of
all
they
have
,
and
,
under
the
name
of
Hereticks
,
dischurcht
out
of
the
world
:
for
so
verily
they
do
(
doctrinally
at
least
)
who
teach
such
false
doctrine
,
that
men
of
false
relegions
,
whether
heathens
,
Jewes
,
Turks
,
or
Pagans
,
or
men
erring
most
grosly
about
the
true
,
as
Papists
,
or
whatever
else
,
though
never
so
submissive
in
all
civil
things
to
the
civil
Powers
,
yet
may
not
lawfully
be
licensed
to
live
in
civil
States
,
or
in
any
Common-wealth
under
the
Sun
:
for
by
the
same
reason
that
Iews
,
Turks
,
Heathens
,
Hereticks
may
not
without
sin
,
be
tolerated
in
one
Nation
,
but
must
(
ex
officio
)
be
rooted
out
of
it
,
upon
that
meer
account
of
denying
and
defying
Christ
,
which
is
as
high
as
ever
any
Heretick
went
,
they
may
not
without
sin
be
permitted
to
be
in
another
,
and
so
either
some
nations
m●st
sin
in
allowing
these
to
live
in
them
,
or
else
,
though
de
facto
they
cannot
by
reason
of
their
number
,
yet
de
jure
they
ought
,
as
far
as
they
well
can
,
by
Kings
and
Princes
,
among
whom
few
or
none
are
so
well
acquainted
,
as
they
should
,
with
what
is
Heresie
,
and
what
truth
,
to
be
driven
quite
out
of
the
world
;
and
so
the
poor
Iewes
whose
conversion
the
Priests
pray
for
with
much
zeal
and
compassion
,
must
in
quiet
live
no
where
at
all
,
that
they
may
be
converted
,
but
must
belike
be
turned
altogether
into
the
sea
.
Besides
the
notion
of
their
being
Christians
adds
nothing
to
mens
power
as
Magistrates
,
so
but
that
if
such
magistrates
as
are
Christians
,
are
Church
officers
,
as
Magistrates
,
then
other
Magistrates
,
as
heathen
Magistrates
,
must
be
Church
officers
as
well
as
they
,
and
then
how
well
that
Christian
Church
is
likely
to
be
served
and
governed
,
whose
head
Church-officers
are
Heathens
,
a
fool
may
see
.
Yet
whether
the
Magistracy
be
Heathens
,
or
Christians
it
matters
not
to
the
Church
,
so
long
as
they
are
the
ministers
of
God
and
Christ
to
them
,
and
others
too
for
civill
good
,
to
punish
evil
doers
,
that
are
injurious
against
the
common
,
or
any
mans
proper
weal
,
Church-member
or
other
,
in
body
,
goods
,
or
name
,
by
stealing
,
lying
,
murder
,
defiling
,
defaming
,
defrauding
&c.
whereby
any
are
prejudic'd
in
point
of
their
outward
well
being
:
mean
while
whether
he
be
the
minister
of
God
onely
or
Christ
also
,
and
that
not
onely
as
God
,
but
God
man
also
it
matters
not
,
so
long
as
he
is
an
ordinance
to
us
for
civil
good
:
[
*
](A39566-e204310-b)
*
Whether
the
magistrate
be
the
minister
of
Christ
,
as
God
onley
,
or
as
Mediatour
also
,
I
mean
God
man
?
is
a
question
,
about
which
I
find
some
fill
the
world
with
a
world
of
confusion
;
viz.
Mr.
Gelaspie
and
Mr.
Rutherford
,
who
are
together
by
the
ears
about
it
;
and
Mr.
Baxter
also
,
who
makes
much
more
ado
then
needs
p.
228.
&c.
to
prove
that
Christ
exerciseth
some
of
his
Government
,
as
Mediator
,
by
Ministers
,
and
some
by
Magistrates
,
by
which
if
he
mean
that
Magistrates
are
officers
in
Christs
Church
,
of
Christs
appointment
,
I
pitty
his
blindness
,
when
I
read
Eph.
4.
where
its
shewed
what
officers
Christ
sets
in
his
Church
,
for
the
edifying
and
establishing
thereof
:
if
he
mean
that
the
Magistrate
is
Christs
officer
,
and
ordinance
to
the
worldward
,
for
the
Government
of
it
under
him
,
and
of
the
Church
too
(
as
t
is
a
part
of
the
world
,
so
far
as
he
doth
yet
administer
in
the
world
,
and
judge
it
)
I
will
not
greatly
deny
that
,
howbeit
that
he
(
as
man
)
yet
judgeth
the
world
,
and
(
as
Mediatour
)
governs
it
,
as
once
he
is
to
do
,
by
appointment
from
the
father
,
Acts
17.31
,
at
his
appearing
&
his
kingdome
2
Tim.
4.1
.
when
he
shall
put
that
power
in
full
execution
,
for
which
he
hath
now
but
the
commission
,
when
he
shall
return
personally
to
set
up
,
and
rule
in
that
Kingdome
,
which
he
is
now
gon
to
heaven
to
receive
,
Luke
19.11.12.15
.
&c.
when
the
Prince
of
this
world
,
(
for
so
Christ
himself
,
who
is
Prince
of
the
world
to
come
,
is
pleased
to
call
the
devill
now
John
14.30
.
who
is
dominus
fac
totum
here
by
permission
,
and
rules
over
Kings
,
Princes
and
People
by
the
Beast
,
and
whore
that
rides
it
,
Rev.
17.
to
whom
he
hath
given
his
seat
,
power
,
and
great
Authority
Rev.
13.2
.
)
shall
once
be
judged
,
and
bound
up
in
the
bottomlesse
pit
from
domineering
over
,
and
deceiving
the
Nations
any
more
,
that
Christ
I
say
yet
judges
the
world
as
once
he
is
to
do
,
when
the
Kingdome
appointed
by
the
Father
to
him
in
reward
of
his
for
them
,
and
by
him
to
his
disciples
in
reward
of
their
sufferings
for
him
Luke
22.28
.
is
come
,
this
I
utterly
deny
;
nay
rather
he
is
yet
in
his
Saints
an
underling
to
the
civil
powers
;
the
miserable
ignorance
of
which
time
wherein
Christ
shall
take
unto
himself
his
great
power
and
reign
,
and
be
de
facto
,
as
he
was
de
jure
before
,
King
of
Kings
,
and
Lord
of
Lords
,
makes
the
Divines
so
dote
as
to
Interpret
that
place
Isa.
49.23
.
of
Kings
being
nursing
fathers
,
and
Queens
nursing
mothers
,
and
bowing
down
,
and
licking
the
dust
of
the
Churches
feet
,
and
a
hundred
more
as
fulfilled
now
,
in
this
his
day
of
small
things
,
in
this
his
personal
absence
,
which
,
when
the
divel
is
blind
at
least
,
and
bolted
up
in
the
bottomless
pit
Rev.
20.
they
l
surely
see
are
not
in
esse
actuali
till
then
;
and
to
suppose
Magistrates
to
be
now
Christs
chief
Church
officers
Supremely
under
him
to
rule
in
it
;
when
as
,
were
they
not
already
blind
themselves
,
they
could
not
but
see
it
to
be
contrary
unto
truth
,
for
women
may
be
Magistrates
,
but
not
Church
Ministers
,
and
may
be
Supreme
in
authority
in
a
State
,
as
Queen
Mary
and
Queen
Elizabeth
,
but
are
bid
to
be
under
obedience
,
and
fordid
in
Church
matters
so
much
as
to
speak
,
much
more
to
usurp
authority
in
the
Church
,
1
Tim.
2.11.12
.
1
Cor.
14.34.35
.
so
that
if
any
matter
of
Division
of
inheritances
,
or
of
wrong
and
wicked
lewdnesse
be
brought
before
the
Magistrates
,
committed
whether
by
a
church-member
or
any
other
it
is
all
one
,
reason
wills
that
the
Magistrate
should
hear
it
,
and
(
be
they
Heathens
or
be
they
Christians
who
stand
before
him
)
determine
and
destribute
according
to
the
equity
of
his
civil
Law
,
and
as
much
as
Mr.
Baxter
looks
askew
at
this
assertion
p.
120.
as
if
he
thought
the
Magistrate
were
to
do
a
Pagan
no
right
against
a
Christian
,
without
partiality
,
not
favouring
a
Christian
in
a
civil
cause
against
a
Heathen
,
a
Turk
,
an
Egyptian
,
a
Pagan
,
so
as
to
take
the
Christians
part
,
further
then
the
equity
of
his
cause
in
hand
may
justly
call
for
it
,
more
then
the
others
,
though
the
Magistrate
himself
also
be
a
christian
,
and
a
brother
to
the
christian
,
whose
cause
depends
before
him
,
or
a
member
of
the
self
same
congregation
with
him
,
not
balking
to
do
civil
justice
against
Church-members
,
they
deserving
punishment
,
as
if
the
church
were
exempted
from
his
jurisdiction
in
civil
things
,
because
he
is
no
christian
,
but
a
heathen
,
nor
yet
denying
to
do
right
to
church-members
,
if
they
be
injured
by
others
,
for
if
he
do
any
of
this
,
I
am
sure
he
does
no
justice
in
his
place
,
whereupon
Gallio
,
the
Depuputy
Go●ernour
of
Achaia
,
who
was
not
a
little
to
be
commended
in
one
thing
P
P
Priesthood
do
for
the
most
part
in
their
religions
,
to
have
determined
for
themselves
in
that
civill
dissention
,
but
Christ
as
man
,
and
his
church
,
as
his
Church
,
are
yet
no
judgers
,
nor
dividers
over
men
,
but
the
Magistrate
by
Gods
,
and
if
I
say
by
Christs
appointment
it
hurts
us
not
,
is
made
as
onely
in
such
,
so
the
only
judge
and
divider
in
such
civil
matters
;
but
if
it
be
a
question
,
and
a
brabble
about
Heathenism
,
Turcism
,
Iudaism
,
Christianism
,
and
about
Religion
,
worship
,
and
faith
and
Iesus
,
and
words
,
and
names
as
Antinomists
Arminians
,
Anabaptists
,
Pelagians
,
Socinians
,
Anti-christians
,
Pedobaptists
,
Sectaries
,
&c.
and
about
his
law
,
and
about
Heresie
,
and
spiritual
Truth
,
and
Schism
in
the
Church
,
and
Ministry
,
and
such
like
,
about
which
the
eares
of
the
civil
powers
have
been
d●nd
by
the
usual
addresses
of
the
PPPriesthood
unto
them
for
help
against
Hereticks
and
Schismaticks
,
and
by
their
hideous
outcries
viz.
of
the
Prelates
against
the
Presbyters
,
saying
,
help
O
King
,
and
the
Presbyters
against
the
Sectaries
,
help
O
Parliament
,
all
will
be
overspread
with
a
Gangrene
of
Heresie
,
Murder
,
Murder
,
&c.
O
ye
Magistrates
restrain
dipping
in
cold
water
,
as
you
will
save
the
lives
of
your
subjects
,
and
such
stuff
,
and
felly
as
is
powred
out
to
the
Magistrate
by
the
Minister
against
men
more
true
to
Christ
,
and
Magistracy
then
himself
;
I
humbly
conceive
the
Magistrate
may
lawfully
,
and
more
acceptably
to
God
then
otherwise
,
save
himself
so
much
labour
,
as
to
let
these
matters
alone
:
yea
he
may
do
well
to
see
,
that
whatever
Religion
men
be
of
,
that
are
under
his
civil
power
in
each
state
,
whether
Iewish
,
Turkish
,
Heathenish
,
Popish
,
Prelatical
,
Presbyterian
,
or
Independent
,
may
not
be
injurious
each
to
other
,
without
satisfaction
,
in
civil
matters
,
and
to
see
that
none
commit
any
uncivil
actions
,
that
are
contrary
to
that
common
honesly
and
righteousnesse
among
men
,
which
men
as
magistrates
,
are
set
to
vindicate
[
*
](A39566-e205200-b)
*
For
Custos
et
vindex
ut
ciusque
tabulae
under
the
Gospel
▪
because
it
was
sounder
,
that
typical
standing
of
the
Law
,
is
but
a
tale
,
and
a
trick
of
our
Priests
whereby
to
curry
●avour
with
their
princes
:
the
truth
is
that
whole
Jewish
State
(
which
was
also
a
Church
as
no
one
whole
nation
under
heaven
now
is
)
was
a
type
and
both
the
Kingly
,
Priestly
and
Prophetical
office
that
then
headed
that
Church
,
were
typical
of
that
tripple
true
head
of
the
Gospel
Israel
,
Christ
Jesus
,
and
are
no
more
to
be
drawn
in
as
an
example
so
as
to
argue
more
warrantably
from
the
Kings
then
to
the
civil
Rulers
now
then
from
the
High-PriestHood
to
the
Popedome
.
,
to
see
that
none
live
(
be
they
of
this
or
that
Religion
)
dishonestly
without
correction
,
to
see
that
none
usurp
Dominion
over
each
others
faith
,
so
as
to
make
all
men
believe
as
some
do
,
whether
they
see
ground
to
believe
so
yea
or
no
,
by
the
civil
sword
,
to
see
that
,
in
order
to
their
own
eternal
good
,
they
find
out
,
and
walk
in
the
way
of
truth
themselves
as
it
is
in
Jesus
,
and
when
they
are
once
assured
that
they
are
in
the
truth
themselves
,
to
let
that
truth
be
verbally
declared
per
se
,
or
per
alios
,
as
much
as
they
please
,
but
not
forced
upon
others
,
as
their
faith
,
further
then
the
light
of
preachings
and
discourses
may
prevail
to
fasten
it
on
others
consciences
;
and
to
see
that
even
enemies
to
the
Gospel
,
and
true
Church
may
have
no
more
then
the
weapons
of
the
Churches
warfare
,
which
are
not
carnal
,
used
towards
them
to
make
them
friends
,
and
as
to
those
,
who
walk
in
truth
,
whoever
they
are
,
or
shall
but
be
supposed
by
the
successive
representatives
,
Princes
or
Powers
,
to
walk
in
the
way
of
truth
,
to
see
that
they
be
countenanc't
,
but
not
too
much
maintenanc't
,
because
Christs
disciples
,
nor
cookt
up
to
all
the
honour
,
and
preferment
,
and
places
of
trust
,
and
advantage
,
above
their
fellow
subjects
,
to
the
ingendring
of
jealousies
,
and
emulations
in
others
,
that
may
be
happily
,
though
not
so
neer
the
truth
of
Christ
,
yet
as
trusty
to
the
State
as
themselves
;
for
that
too
often
choaks
the
Church
[
*
](A39566-e205250-b)
*
my
Petition
to
the
powers
on
behalf
of
the
Church
is
that
it
may
have
as
much
peace
,
and
as
little
preferment
as
they
please
,
for
ever
Cum
Ecclesia
peperit
divitias
,
filia
devoravit
matrem
.
but
onely
that
with
an
indifferent
,
impartial
hand
,
as
men
,
whether
in
Church
or
out
,
being
otherwise
honest
,
and
able
,
and
of
publique
spirits
,
not
selfish
,
nor
covetous
,
nor
cruel
&c.
may
seem
fit
to
be
intrusted
with
such
,
and
such
places
,
so
they
may
be
chosen
,
and
disposed
of
thereunto
;
in
a
word
to
see
that
such
as
make
prayers
,
and
supplications
,
and
intercessions
,
and
giving
of
thanks
for
all
men
,
for
Kings
,
and
such
as
are
in
authority
(
living
in
all
godlinesse
and
honesty
)
may
as
well
as
others
,
and
others
also
as
well
as
they
(
living
soberly
and
honestly
,
though
not
Godly
in
Christ
Jesus
,
nor
worshipping
in
way
of
truth
,
but
falsly
)
may
live
a
quiet
,
and
peaceable
life
without
persecution
as
to
confiscation
,
bonds
,
or
death
,
for
doing
and
denying
according
to
the
dictates
of
their
own
,
though
yet
blinded
,
conscience
,
and
that
men
of
all
Religions
,
may
live
without
molestation
one
from
another
,
any
more
then
by
meer
manifestations
of
their
light
one
to
another
at
seasonable
times
,
in
wayes
of
query
,
disputation
,
and
preaching
,
and
then
to
leave
all
men
to
worship
God
according
to
their
several
wayes
,
even
misbelievers
,
Hereticks
and
Iewes
themselves
,
and
others
that
yet
believe
not
in
Christ
,
but
deny
him
,
till
the
Lord
lend
them
light
by
the
word
of
truth
,
and
to
stand
or
fall
to
their
own
master
Christ
Jesus
,
to
whom
every
conscience
shall
give
account
of
it self
at
last
,
who
,
if
any
man
hear
his
words
,
and
believe
not
,
nor
receives
,
but
rejects
them
,
judges
him
not
here
,
either
by
himself
,
or
the
civil
magistrate
,
or
by
his
Church
,
any
further
then
to
non-communion
with
them
,
yet
by
the
word
that
he
hath
spoken
unto
him
will
judge
every
man
at
the
last
day
Thus
it
is
most
evident
the
magistrate
whether
Christian
or
Heathen
is
to
do
,
and
not
otherwise
viz.
to
give
protection
to
men
,
as
men
,
(
living
honestly
,
soberly
and
justly
)
without
respect
to
their
Religions
,
whether
true
or
false
:
And
as
to
Religions
,
to
allow
Tolleration
to
all
men
to
practise
according
to
their
principles
,
the
practise
of
whose
principles
is
not
directly
destructive
to
the
true
Religion
,
common
honesty
,
civillity
,
morallity
,
righteousnesse
,
and
the
peace
and
safety
of
the
Common-wealth
,
as
some
mens
principles
are
,
if
put
in
practise
,
yet
verily
I
know
none
,
among
Christians
at
least
,
save
those
of
the
two
Spiritualties
vix
.
the
Rantizing
PPPriest
that
in
his
precincts
(
which
is
the
whole
world
,
could
he
catch
it
)
would
have
no
tolleratian
for
any
way
of
worship
but
his
own
,
and
the
Ranting
Prophet
,
who
would
have
toleration
of
all
and
more
too
,
not
onely
all
Religions
,
but
all
,
as
well
unciuill
,
unnatural
,
lewd
,
abominable
,
as
irreligious
actions
,
which
nature
it self
cries
shame
on
among
beasts
,
&
magistracy
finds
it self
an
ordinance
of
God
to
give
correction
to
,
among
heathens
;
for
those
men
are
now
acting
upon
the
stage
,
of
whom
Iude
speaks
when
he
saies
Iude
10.
what
they
know
naturally
as
bruit
beasts
in
those
things
they
corrupt
themselves
:
the
principles
of
that
old
PPPriest
and
this
new
Prophet
,
[
y
](A39566-e205380-b)
y
Two
spritualties
,
whereof
(
as
bad
as
the
first
is
)
the
latter
will
be
more
sensuall
then
the
former
,
having
not
the
Spirit
Jude
17.
though
pretending
to
it
more
supremely
then
the
other
,
under
which
last
the
devil
now
acts
,
as
under
a
new
vizard
,
to
the
deceiving
of
people
from
the
way
of
truth
,
perceiving
his
old
vizard
worn
so
thin
,
that
all
men
begin
now
to
see
through
it
.
if
practised
in
the
hight
of
them
,
are
utterly
inconsistent
with
the
standing
of
truth
in
the
world
untrampled
(
viz.
that
of
the
Priest
)
and
also
with
the
standing
of
very
manhood
among
men
,
of
civility
in
civil
states
,
of
the
common-health
of
the
Common-wealth
it self
(
viz.
that
of
the
Prophet
)
the
one
is
so
far
from
owning
any
power
to
be
a
terror
to
evil
works
and
incouragement
to
good
,
that
despising
all
Government
and
speaking
evill
of
dignities
he
holds
that
there
is
at
all
neither
good
nor
evil
,
nor
better
nor
worse
amongst
works
,
but
all
alike
;
and
then
good
Lord
how
fast
must
iniquity
,
dishonesty
,
unrighteousnesse
,
and
incontinency
thrive
and
abound
upon
earth
to
the
ripening
of
〈◊〉
for
the
sickle
when
it
shall
be
acted
with
allowance
from
such
a
principle
as
this
viz.
that
there
is
now
no
iniquity
at
all
?
this
man
would
have
the
civil
power
allow
all
Religions
,
and
good
Manners
too
,
but
allowes
of
none
,
at
least
thinks
he
needs
use
none
himself
,
and
is
for
a
Toleration
of
all
truth
in
the
world
,
though
all
truth
is
the
intollerablest
thing
in
the
world
to
him
,
and
though
it
hath
leave
from
him
to
grow
besides
him
,
and
will
too
among
some
,
yet
he
hopes
to
loosen
it
by
lending
it
so
much
scope
,
that
it
may
come
up
the
more
easily
by
the
roots
,
and
seeks
what
he
can
to
kill
it
by
his
kindnesse
.
The
other
viz.
thou
(
PPPriest
)
though
,
that
thou
mayest
seem
to
be
totally
for
the
truth
,
and
all
others
to
be
enemies
to
it
but
thy self
and
thine
,
thou
cravest
(
I
might
say
commandest
,
and
challengest
)
such
a
large
toleration
for
what
thou
callest
truth
,
that
nothing
else
must
be
tolerated
besides
it
,
yet
the
truth
is
,
the
truth
as
it
is
in
Jesus
,
which
is
Heresie
with
thee
,
is
lesse
beholding
to
thee
then
to
the
other
,
for
it
hath
not
so
much
as
leave
from
thee
to
live
,
if
it
can
,
nay
it
can
take
no
root
at
all
,
at
least
not
thrive
above
ground
if
it
do
,
where
thou
livest
at
the
length
of
thy
Lordlines
;
for
like
Nimrod
the
mighty
hanter
before
the
Lord
,
thou
hast
built
to
thy self
great
B
B
Babel
,
a
Triple
Tower
,
a
three-fold
Fort
,
or
form
of
Tyrannical
Churchlines
,
wherein
thou
seatest
,
and
securest
thy self
,
and
whence
(
being
jealous
least
all
that
comes
neer
thee
under
the
name
of
truth
,
should
undermine
thee
)
thou
fightest
it
afar
off
.
Thou
art
(
as
it
were
)
a
wild
man
like
Ismael
,
having
thy
hand
against
every
man
,
and
every
mans
hand
against
thee
,
dwelling
alone
,
as
much
as
thou
canst
,
in
the
midst
of
thy
brethren
,
by
thy
sword
,
and
thy
bow
,
by
cutting
and
slashing
,
and
shooting
out
thy
sharp
arrowes
,
even
bitter
words
,
viz.
Hereticks
,
Hereticks
,
against
all
that
heed
not
what
thou
sayest
,
before
thou
hearest
them
:
these
are
the
rough
hands
of
Esau
,
wherewith
thou
handlest
thy
brother
Iacob
,
that
will
obtain
the
blessing
before
thee
;
TTThou
art
the
3
heads
of
that
Eagle
,
spoken
of
2
Esdras
cap.
11.
cap.
12.
and
wheresoever
thou
lookest
and
spreadest
thy
black
wings
,
thou
lookest
that
all
other
birds
should
tremble
under
thee
,
and
be
subject
to
thee
,
so
that
none
of
old
,
durst
so
much
as
chirp
against
thee
,
no
not
one
creature
upon
earth
,
but
so
soon
as
any
began
to
appear
any
where
within
thy
range
,
that
was
not
Pullus
Aquilae
a
chicken
of
thy
own
brood
,
thou
hast
rapaciously
torn
it
with
thy
Talents
,
and
made
it
a
prey
to
thy
young
ones
,
and
whersoever
thy
wonted
principle
of
persecution
for
conscience
hath
taken
place
,
and
thy
gawdy
,
greedy
,
griping
Government
stood
up
in
full
force
,
the
truth
hath
lien
groaning
,
and
grovling
under
thee
upon
the
ground
.
Thus
verily
hath
it
been
not
onely
for
ages
and
generations
within
the
dominions
of
the
old
Bruitish
,
but
also
more
lately
under
the
domination
of
our
BBrittish
Priesthood
.
Yea
thou
O
P
P
Priest
hast
been
such
a
thicket
of
thorns
to
the
Lilly
that
she
could
never
flourish
upwards
without
a
thousand
scratches
from
thee
;
such
a
tall
crop
of
tares
,
as
hath
overtopt
,
starved
,
and
strangled
the
wheat
.
TTThou
knowest
not
what
spirit
TTThou
art
of
,
thou
wouldst
fain
command
fire
to
come
down
from
heaven
[
*
](A39566-e205630-b)
*
Luk.
9.53.54
55.
and
consume
them
(
as
if
it
were
Christs
mind
)
that
receive
not
Christ
Jesus
in
the
wayes
of
thy
own
invention
:
thou
judgest
them
that
are
without
,
that
are
none
of
thy
C
C
Church
(
whom
,
were
thy
Church
the
true
Church
,
thou
should
leave
to
God
to
judge
1
Cor.
5.13
)
if
they
be
but
in
the
same
Nations
wherein
thy
Church
is
,
and
that
shrewdly
too
sometimes
,
when
thou
canst
get
the
strength
and
power
of
states
to
stand
to
thee
,
and
execute
such
censure
as
thou
saiest
is
due
to
Hereticks
and
Schismaticks
in
the
Church
,
yet
I
cannot
much
blame
thee
,
whilst
thou
clap'st
whole
common-wealths
at
once
under
thee
as
thy
Church
,
which
ought
as
much
to
be
corrected
into
an
observance
of
the
directories
and
decrees
of
Synodical
power
in
matters
spiritual
,
as
of
the
Senatical
in
matters
civill
:
thy
chief
way
to
cure
Hereticks
(
when
they
are
in
health
)
is
to
kill
them
:
this
Panpharmacon
is
letting
blood
,
thy
present
remedy
against
the
remedilesse
disease
of
Truth-telling
Truth-spreading
is
Truth
treading
,
and
present
smoothering
it
from
the
vulgar
,
by
stopping
the
passage
of
the
press
,
and
opening
the
Pipes
in
the
Pulpit
,
and
present
tampering
with
the
Truth-teller
,
who
,
if
he
unsee
not
what
he
sees
,
is
ense
recidendus
,
to
be
dispatcht
out
of
the
way
,
ne
pars
sincera
trahatur
,
lest
sincere
ones
,
that
seek
after
truth
should
find
it
when
it
flies
abroad
,
and
be
in-per-fected
by
it
as
well
as
he
:
thou
massacrest
men
to
the
Masse
,
slayest
men
into
thy
service
books
,
setst
up
thy
religion
by
treason
,
[
*
](A39566-e205770-b)
*
Witness
the
Iesuites
,
that
may
kil
Kings
if
Hereticks
,
&
the
Northen
presbitery
,
that
may
lawfully
fight
England
,
if
it
receive
not
their
directory
:
and
the
Episcopal
war
against
the
State
:
when
it
can
stand
no
more
by
reason
,
fightest
with
fire
and
sword
,
when
thou
canst
do
little
by
the
spirit
and
word
,
[
*
](A39566-e205810-b)
*
So
Iulius
the
second
,
who
seeing
himself
vanquisht
,
●hrew
away
Saint
Peters
keyes
,
into
the
River
Tyber
,
protesting
he
would
thence
forth
help
himself
with
S
Pauls
sword
:
makest
thy
pen
knife
keen
enough
to
cut
,
when
thy
pen
is
not
quick
enough
to
countetfeit
,
thou
stopst
Stevens
mouth
with
stones
,
and
bearest
him
down
with
brick-bats
that
he
blasphemes
,
when
thou
canst
not
resist
the
Wisdome
and
the
Spirit
by
which
he
speaks
,
like
the
wolf
in
the
fable
,
thou
accusest
the
poor
innocent
lamb
of
troubling
the
waters
,
for
nothing
but
drinking
at
the
pure
fountain
,
and
when
the
lamb
replies
,
my
cause
is
better
then
thine
,
Oh
but
quoth
the
wolf
,
my
teeth
are
better
then
thine
,
I
must
devour
thee
.
Now
therefore
as
to
the
civil
Magistracy
,
throwout
all
Nations
,
Tongues
,
kinreds
and
people
where
thou
(
O
proud
P
P
Priesthood
)
ridest
them
,
I
humbly
beg
of
them
in
the
name
of
Christ
,
and
on
behalf
of
his
truth
and
people
,
which
thou
hast
suppressed
,
that
they
would
no
longer
set
TTThee
up
as
Lady
of
Kingdoms
as
Lords
over
Gods
heritage
,
as
Supream
dictators
to
the
whole
nations
where
they
live
so
in
all
Matters
of
Religion
,
faith
,
and
Gospel
,
as
that
all
people
must
fal
down
to
thee
,
and
worship
God
only
according
to
thy
more
dimme
and
divided
,
then
divine
directions
;
but
that
people
may
go
forth
from
under
thy
Egyptian
prohibition
,
to
serve
the
Lord
according
to
his
own
will
and
word
,
which
thou
hast
hid
from
the
vulgar
by
unknown
tongues
,
and
forcing
thy
own
constructions
on
men
in
nations
wherein
its
mostly
truly
translated
,
and
believe
no
more
at
a
venture
as
the
P
P
Priests
believe
by
any
law
,
as
from
the
Magistrate
,
whose
duty
it
is
not
to
force
men
to
unity
of
faith
and
uniformity
in
Religion
,
further
then
they
find
freedome
to
fall
into
such
unity
among
themselves
;
but
to
force
men
to
live
at
unity
and
peace
,
in
honesty
and
innocency
,
in
all
justice
and
civility
one
towards
another
,
under
what
diversity
of
religion
soever
may
be
among
them
:
and
whilest
any
Religion
puts
its
people
in
mind
to
be
subject
to
principalities
and
powers
,
to
obey
Magistrates
,
in
civil
things
for
conscience
sake
,
and
not
to
resist
them
in
rebellious
waies
in
such
cases
,
under
pain
of
resisting
the
ordinance
of
God
,
and
receiving
to
themselves
damnation
according
to
Rom.
13.12
.
Titus
3.1
.
1
Pet.
2.13.14.15
.
to
see
that
it
have
as
mutuall
protection
from
them
,
as
it
yields
subjection
to
them
:
for
this
is
the
good
will
of
God
concerning
them
,
as
such
,
and
whether
they
be
Heathens
or
Christians
,
they
are
Gods
Ministers
to
attend
continually
upon
this
very
thing
,
viz.
to
re●der
unto
all
men
their
dues
,
as
men
viz.
a
room
in
quiet
in
the
world
of
what
wayes
of
religion
soever
,
yea
though
Indians
,
and
redress
of
any
civil
wrongs
,
as
they
expect
to
have
all
men
,
of
what
religions
soever
within
their
power
,
to
render
to
them
their
dues
of
tribute
,
honour
,
custome
,
fear
,
for
for
this
cause
pay
they
their
tribute
also
,
because
Magistrates
are
Gods
Ministers
to
the
world
ward
,
and
to
the
Church
as
part
of
the
world
,
and
in
no
other
sense
then
as
to
the
rest
of
the
world
,
to
attend
continually
on
this
very
thing
:
to
dispense
praise
or
punishments
for
civil
good
and
evil
among
men
,
not
spiritual
,
for
then
they
may
punish
evill
thoughts
,
proud
looks
,
ignorance
,
non-profiting
by
the
word
,
not
Gods
Church-ministers
,
to
dispense
good
or
evil
,
for
good
or
evil
done
in
the
Church
,
but
as
the
same
actions
may
have
reference
to
the
state
also
,
as
theft
,
or
the
like
civil
abuse
,
which
comes
one
way
under
the
Churches
censure
,
and
another
way
under
the
Common-wealths
:
they
are
not
I
say
Church
Ministers
,
nor
Ministers
to
the
Church
qua
Church
,
as
the
Priests
principle
seemes
to
make
them
,
for
then
they
may
claim
not
only
Tribute
,
but
Tith
also
as
well
as
the
Priest
,
but
that
he
will
be
loath
to
part
with
,
though
in
truth
it
belongs
to
him
for
his
Church
wasting
work
full
as
little
as
to
the
other
.
I
humbly
beg
therefore
(
I
say
)
of
the
Powers
,
that
truth
which
hath
been
trod
under
foot
may
be
tolerated
among
them
in
their
several
civil
States
,
Common-wealths
and
Kingdomes
,
and
to
the
end
it
may
undoubtedly
be
so
,
let
all
that
which
the
Powers
in
the
several
Nations
do
judge
in
their
own
consciences
to
be
truth
in
point
of
Religion
,
have
toleration
and
protection
,
and
no
more
countenance
by
them
,
as
Magistrates
,
but
bare
protection
from
injury
,
as
other
waies
also
may
have
,
and
not
such
extraordinary
supports
from
a
power
Heterogeneal
to
that
of
the
Church
,
nor
such
extraordinary
gratulations
,
gratuities
,
revenews
,
incomes
,
preferments
,
and
portions
out
of
the
common
State-stock
(
let
their
own
private
purses
be
as
open
to
them
,
&
such
as
professe
it
pay
to
its
Ministry
as
much
as
they
will
)
for
besides
the
partiality
of
this
thing
of
making
other
Religions
,
and
wayes
that
judge
themselves
to
be
the
truth
as
well
as
that
,
pay
and
be
tributaries
to
the
true
one
,
and
the
g●umbles
it
will
ingender
in
mens
minds
,
this
proves
the
greatest
mischief
under
heaven
to
the
truth
,
when
the
Ministers
,
who
should
expect
nothing
but
shame
,
and
suffering
with
their
Master
,
who
was
Beelzebub
,
are
flusht
with
the
outward
pomps
and
vanities
of
this
world
till
they
forget
themselves
so
,
as
scarce
to
know
what
ground
they
stand
on
;
and
howbeit
Magistrates
may
mean
honestly
in
their
high
honourings
of
them
(
as
that
good
man
Constantine
the
great
did
)
yet
as
his
high
embraces
,
and
graces
done
to
Christian
Bishops
proved
(
besides
his
intent
)
the
stirrup
,
whereby
those
Lord
beggars
got
up
on
horse
back
,
and
rode
to
the
devil
(
for
so
hath
that
Romish
whore
rid
both
her self
,
and
the
beast
under
her
which
is
Christ'ndome
)
so
though
I
hope
it
never
will
,
yet
it
may
possibly
be
so
again
,
if
care
be
not
taken
against
it
,
witnesse
the
two
other
more
seemingly
modest
and
maidenly
Minions
,
Episcopacy
and
Presbitery
,
which
(
qua
Ministry
)
came
out
of
her
loines
,
who
have
not
brought
the
world
so
far
out
of
that
old
Babilon
towards
Sion
as
they
pretended
to
do
by
reformation
,
as
else
they
might
have
done
,
being
slugged
,
&
luld
asleep
by
benefits
,
and
benefices
in
the
way
;
for
positâ
eâdem
causà
ponitur
idem
effectus
sublat
â
tollitur
,
golden
cups
ever
yet
made
wooden
Priests
,
and
ever
will
do
;
let
truth
have
liberty
,
and
peace
,
it
will
desire
no
more
of
the
State
if
it
be
truth
indeed
.
And
Secondly
,
let
all
other
wayes
and
religions
besides
that
which
the
Magistrate
judges
to
be
truth
,
that
judge
themselves
to
be
in
the
truth
(
save
that
of
those
whose
very
way
(
as
abovesaid
)
is
no
way
but
dishonesty
,
and
whose
way
is
to
root
out
all
wayes
but
their
own
by
civil
power
)
be
also
tolerated
,
practised
and
protected
from
outward
violence
,
and
oppression
as
well
as
that
,
for
this
besides
the
knitting
of
the
hearts
of
men
of
all
wayes
under
one
civill
power
,
in
intire
love
and
strong
affection
to
that
Power
that
domineers
not
ore
their
conscience
[
*
](A39566-e206200-b)
*
The
contrary
to
which
where
ere
t
is
well
may
men
submit
out
of
fear
till
they
can
help
themselves
,
but
never
out
of
love
while
the
world
stands
,
for
conscience
is
a
tender
thing
,
and
though
but
a
worm
,
yet
if
trod
upon
wil
turn
again
,
,
besides
that
I
say
this
tolerating
all
practices
in
point
of
religion
,
save
that
practise
of
non
toleration
of
any
but
it self
in
civil
states
,
must
needs
tolerate
the
truth
among
the
rest
,
whether
it
ly
in
this
way
or
that
,
and
so
the
Power
shall
be
out
of
all
danger
and
hazard
of
coming
under
the
guilt
of
truth
treading
,
which
the
PPPriesthood
hath
engaged
the
civil
power
in
for
1260
years
together
,
as
else
it
cannot
,
for
if
toleration
be
of
no
way
but
one
,
then
if
that
chance
to
be
the
wrong
,
(
and
the
magistrates
are
no
more
sure
then
other
men
,
that
they
are
in
the
right
,
[
*
](A39566-e206240-b)
*
Howbeit
they
shall
never
want
flatterers
to
perswade
them
that
they
are
.
yea
100
to
1
they
are
not
if
they
use
civil
violence
to
others
,
First
,
because
the
false
wayes
are
many
,
and
broad
,
and
easie
,
and
fine
,
and
the
true
way
but
one
,
and
that
so
streit
and
narrow
,
mean
and
base
,
that
not
many
noble
,
and
mighty
,
and
men
of
power
ever
find
it
1
Cor.
1.26
.
Secondly
,
because
(
as
King
Iames
said
)
persecution
is
a
certain
note
of
a
false
Church
)
then
truth
is
unavoidably
smothered
by
them
,
and
will
first
or
last
pull
vengeance
upon
that
power
,
Rev.
6.11.12
.
though
it
be
under
the
name
of
Heresie
onely
that
he
suppresses
it
,
and
plucks
it
up
under
the
name
and
notion
of
weeds
and
tares
that
would
else
choak
the
wheat
:
besides
therefore
a
most
strict
charge
that
Christ
gives
Mat.
13.
that
in
the
world
i.
e.
the
civil
States
and
Common-wealths
of
it
the
Tares
should
stand
together
among
the
wheat
untill
the
harvest
,
which
alone
is
an
Argument
putting
all
out
of
doubt
in
this
controversie
,
he
gives
this
good
reason
viz.
least
in
plucking
up
the
Tares
,
the
wheat
also
chance
to
be
rooted
up
with
them
,
t
is
for
the
wheats
good
therefore
for
the
Tares
to
stand
,
and
for
the
wheats
sake
that
Christ
wills
they
should
,
though
not
in
the
Church
yet
in
the
world
to
the
very
end
thereof
.
And
because
the
Divine
cannot
yet
divine
that
to
be
Christs
meaning
in
that
scripture
,
that
false
worshippers
hereticks
&c.
may
lawfully
(
if
not
civil
offenders
)
be
licenced
to
live
in
civil
States
,
let
us
consider
how
sinister
his
own
conjectures
are
upon
it
,
I
have
met
with
some
and
some
of
chiefest
note
in
this
County
of
Ken
,
who
have
shifted
it
of
thus
,
saying
that
by
the
Field
is
meant
the
Church
,
not
the
World
as
we
say
,
and
Christ
himself
interprets
it
in
that
place
.
Secondly
,
that
the
servants
,
who
ask
whether
they
should
pluck
up
the
Taris
yea
or
no
,
and
are
bid
to
let
them
grow
together
with
the
Wheat
,
are
not
the
Civil
Magistrates
,
but
Christs
Disciples
,
who
had
nothing
to
doe
to
pluck
them
up
,
and
so
the
civil
Magistrate
may
do
it
no
withstanding
:
to
this
purpose
I
have
been
answered
when
I
have
askt
in
way
of
querie
the
sense
of
that
place
.
To
which
I
say
,
First
,
that
by
the
Field
is
most
necessarily
meant
the
World
,
and
not
the
Church
.
First
Christ
so
expounds
it
himself
,
the
field
(
saith
he
)
is
the
World
:
but
,
say
they
,
the
World
is
oft
used
to
expresse
the
Church
,
and
so
may
here
.
I
reply
,
first
,
I
deny
that
the
word
world
in
any
one
place
of
Scripture
signifies
the
Church
onely
;
it
signifies
sometimes
the
fabrick
of
the
Universe
.
Secondly
,
it
signifies
all
man
kind
good
and
bad
collectively
.
Thirdly
,
sometimes
the
wicked
onely
that
lie
in
wickednesse
,
1
Iohn
1.13
.
Iohn
17.
abstract
and
in
contradistinction
to
the
godly
,
and
the
Church
,
but
never
at
all
the
Church
,
the
godly
,
the
Elect
alone
abstract
,
and
as
in
contradistinction
to
the
wicked
:
and
though
I
know
how
far
forth
to
maintain
their
absurd
doctrines
in
other
cases
some
Divines
divine
such
a
matter
,
yet
till
they
shew
more
for
it
then
they
have
ever
shewed
to
me
,
or
I
am
sure
can
shew
out
of
the
word
(
not
denying
but
that
there
is
a
number
electorum
(
i.
e.
)
all
that
believe
and
obey
Christ
,
exmundo
electus
)
their
Mundus
electorum
is
haud
mundus
dialectus
.
Secondly
,
here
it
cannot
be
the
Church
however
,
because
it
is
vox
secundae
intentionis
,
a
speech
that
is
expounded
by
Christ
to
be
the
sense
of
the
other
speech
of
field
he
used
before
,
for
if
the
word
world
were
ever
used
for
the
Church
,
it
must
be
by
a
figure
synechdoche
,
whereby
a
smal
snip
of
it
is
signified
by
the
whole
,
and
then
Christ
speaks
figuratively
again
in
his
Exposition
of
the
other
figurative
word
field
,
which
were
incertum
per
incertum
,
to
open
one
paraboricall
expression
by
another
as
paraboricall
as
that
,
which
who
can
think
Christ
did
to
his
Disciples
,
to
whom
his
intent
was
to
speak
more
plain
,
that
they
might
understand
him
,
but
understand
him
they
could
not
well
,
if
while
he
spake
figuratively
at
first
,
he
did
not
speak
properly
at
last
however
;
for
whereas
he
had
told
them
the
field
was
the
World
,
they
had
as
much
need
to
have
asked
again
what
the
world
was
,
if
they
could
not
think
he
meant
plainly
as
he
said
.
Thirdly
,
the
Church
is
exprest
usually
by
the
name
of
Christ's
Garden
,
Vineyard
&c.
which
are
places
more
peculiar
,
and
sequestred
as
Cant.
4.12.16
.
Isaiah
5.6
.
Ez.
15.
and
the
world
or
part
without
,
the
Church
,
by
the
name
of
Field
,
Forrest
&c.
wherein
Tares
,
wild
bores
,
briars
,
thornes
,
as
well
as
wheat
,
and
Saints
may
live
.
Fourthly
,
if
by
Field
and
World
here
is
meant
the
Church
,
then
t
will
follow
,
that
sith
the
Tares
,
i.
e.
false
Worshippers
,
Hereticks
,
Antichristians
are
bid
to
be
let
alone
untill
the
harvest
,
that
such
as
these
may
be
tolerated
,
not
in
the
world
or
civil
state
onely
with
the
Church
,
but
also
in
the
very
Church
it self
,
which
toleration
cannot
be
,
for
God
chides
that
Church
that
suffers
Iezebel
to
teach
fornication
in
her
;
and
if
the
P
P
Priesthood
plead
for
such
a
Toleration
as
this
(
as
he
had
need
considering
how
his
Church
is
filled
with
tares
more
then
he
is
either
able
,
or
willing
to
root
out
)
then
●e
is
for
a
tolleration
far
more
intollerable
then
that
we
plead
for
;
for
we
would
have
Hereticks
and
Schismaticks
,
and
Erroneous
false
worshippers
,
and
nominall
Christians
,
Antichristians
no
neerer
the
Church
then
in
the
world
with
them
,
i.
e.
the
same
States
,
Towns
,
houses
,
but
not
in
one
and
the
same
Church-fellowship
,
or
Congregation
,
but
they
would
have
them
stand
in
the
Church
,
for
which
sure
Christ
gives
no
permission
,
much
lesse
a
strick
Commission
,
as
here
is
,
that
they
should
.
But
say
you
Christ
does
not
here
mean
that
they
shall
stand
,
as
if
none
had
to
do
pluck
them
up
,
but
onely
forbids
these
servants
,
who
were
his
disciples
,
from
meddling
with
them
,
to
ev●ry
of
whom
he
gives
not
Authority
to
pass
censures
,
and
punish
,
but
some
may
have
Authority
for
it
for
all
that
.
Ministers
Luke
9.54.55
.
Mat.
15.12.13.14
.
for
which
Christ
gives
them
a
check
,
and
tells
them
they
knew
not
what
spirit
they
were
of
,
and
bids
them
let
the
false
plants
alone
to
the
heavenly
Father
to
pluck
up
in
his
time
,
saying
let
them
alone
they
be
blind
leaders
of
the
blind
,
and
will
both
in
due
time
fall
into
the
ditch
:
t
is
far
more
clear
I
say
that
t
is
his
Ministry
he
here
forbids
,
then
common
disciples
,
for
why
should
not
their
Ministry
complain
of
them
aswell
as
they
?
yet
he
bids
these
let
them
alone
,
which
shewes
too
that
t
is
the
World
,
and
not
the
Church
they
are
to
stand
in
,
for
it
belongs
properly
enough
,
and
primarily
to
the
Ministers
,
with
consent
of
the
Church
,
executively
to
passe
the
censure
of
putting
them
out
of
the
Church
.
Secondly
not
the
Magistracy
,
for
if
it
were
the
Church
as
they
say
it
is
,
how
miserably
do
they
mope
(
and
yet
so
the
Priest
does
)
that
make
him
the
highest
officer
in
the
Church
to
cast
persons
out
of
the
Church
,
who
is
(
though
the
highest
officer
over
the
Church
,
and
World
too
,
yet
in
truth
)
no
Church
officer
,
or
Minister
in
the
Church
(
qua
Church
)
at
all
.
Besides
lastly
,
which
puts
all
out
of
doubt
,
the
prohibition
is
to
all
men
as
well
as
some
,
and
sounds
forth
the
mind
of
Christ
to
be
,
that
the
tares
shall
stand
in
the
Field
till
the
harvest
,
and
not
be
pluckt
up
by
any
at
all
,
but
stand
till
the
harvest
they
cannot
according
to
his
will
,
if
according
to
his
will
either
Magistrate
,
or
Minister
might
pluck
them
up
,
out
of
the
field
,
what
field
ere
t
is
that
is
here
spoken
of
:
his
will
is
not
only
that
such
shall
not
pluck
them
up
,
but
that
they
shall
not
be
pluckt
up
until
the
harvest
,
i.
e.
the
end
of
the
world
,
till
he
sends
his
Angels
to
gather
the
tares
,
all
things
that
offend
,
every
plant
,
that
the
heavenly
father
hath
not
planted
,
out
of
his
Kingdome
,
which
taken
at
large
is
the
whole
world
,
and
to
bundle
them
for
the
fire
.
To
all
these
many
more
reasons
may
be
added
why
the
Magistrate
may
not
force
men
at
all
in
matters
of
faith
,
repentance
,
Religion
,
worship
,
see
Barbers
answer
to
the
Essex
watchmens
watch-word
,
p.
7.
&c.
the
Magistrate
receives
no
charge
from
God
about
Religion
,
neither
is
cura
ammarum
,
but
cura
corporum
onely
committed
to
him
.
Luther
himself
was
of
this
mind
,
that
the
Lawes
of
the
Magistrate
extended
no
further
then
to
the
bodies
and
goods
,
that
which
is
external
,
and
that
God
would
have
none
to
rule
in
the
soul
,
but
himself
,
therefore
where
the
Magistrate
goes
about
to
govern
in
the
conscience
,
he
usurps
that
jurisdiction
,
which
God
reserves
to
himself
,
certainly
this
is
that
great
arrogany
in
the
Whore
or
Woman
of
sin
,
which
God
will
severely
punish
,
in
that
S
S
Shee
gives
lawes
to
the
conscience
,
and
sits
in
the
Temple
and
Church
of
God
as
a
God
.
King
Iames
in
Parliament
1609
said
,
That
it
is
a
sure
rule
in
Divinity
that
God
never
loves
to
plant
his
Church
with
violence
and
blood
,
and
again
in
his
Apology
for
the
oath
of
Allegeance
p.
4.
speaking
of
the
Papists
that
took
the
said
oath
,
That
he
gave
a
good
proof
of
it
that
he
never
intended
persecution
for
conscience
,
but
onely
desired
to
be
secured
of
them
for
civil
abuses
,
that
it
was
usually
the
condition
of
Christians
to
be
persecuted
,
but
not
to
persecute
.
Again
,
Faith
and
repentance
to
acknowledgement
of
the
truth
is
Gods
gift
(
and
if
wee
'l
believe
our
Clergy
)
no
way
in
every
mans
power
,
no
not
by
gift
from
God
to
perform
,
and
so
the
Magistrate
must
punish
men
belike
,
because
God
,
who
gives
where
he
lists
,
does
not
give
them
to
believe
&c.
Again
Blasphemers
,
Persecutors
,
as
Paul
,
Idolators
,
as
the
Corinthians
,
yea
Iewes
,
Turks
and
Pagans
may
be
converted
in
time
by
the
word
,
therefore
are
not
to
be
plucked
up
out
of
the
Earth
,
for
then
they
can
never
possibly
repent
.
Again
persecution
was
never
taught
by
Christ
nor
practised
by
his
Apostles
,
but
arose
among
Heathens
,
and
was
continued
by
(
the
Roman
)
Antichrist
,
and
his
Ministers
.
[
*
](A39566-e207640-b)
*
Vid.
Tho.
Beacons
Reliques
of
Rome
,
set
forth
cum
privilegio
1563.
Pope
Servitius
ordained
that
Hereticks
should
be
banisht
An.
588.
fol.
214.
Pope
Pelagius
the
first
,
that
all
Hereticks
and
Schismaticks
should
be
put
to
death
by
the
secular
power
,
provided
that
the
Bishops
in
their
spiritual
courts
do
first
prosecute
,
convict
and
condemn
them
for
Hereticks
,
and
then
commit
them
to
the
temporal
Magistrate
to
dispatch
them
out
of
the
way
by
fire
,
sword
or
halter
,
for
they
say
as
the
chief
priests
to
Pilate
,
it
is
not
lawful
for
us
to
put
any
to
death
.
In
the
councel
of
Lateran
by
Innocent
the
third
,
2
Patriarchs
70
Arch-bishops
,
400
Bishops
,
twelve
Abbots
,
800
Priests
,
the
Legates
of
the
Greek
and
Roman
Empire
,
the
Embassadors
of
Spain
,
Jerusalem
,
France
,
England
,
Cyprus
,
it
was
decreed
that
all
Hereticks
and
so
many
as
should
in
any
point
resist
the
Catholique
faith
should
be
condemned
,
that
the
secular
power
of
what
degree
soever
should
be
compelled
openly
to
swear
for
the
defence
of
the
Catholique
faith
,
and
to
the
utmost
of
their
power
to
root
out
and
destroy
in
their
kingdomes
,
all
such
persons
as
the
Catholique
Church
should
condemn
for
Hereticks
,
and
if
any
King
should
be
a
Heretick
,
or
defender
of
them
,
and
not
reform
within
a
year
,
then
his
subjects
should
be
absolved
by
the
Pope
from
yielding
any
further
subjection
or
obedience
to
him
,
or
keeping
any
fidelity
with
him
,
and
so
t
was
in
the
case
of
John
here
in
England
,
who
resigned
to
the
Popes
Legate
his
Crown
,
kissing
his
knee
as
he
came
into
England
(
which
John
was
after
poisoned
by
a
Monk
,
who
having
his
pardon
from
the
Pope
,
poisoned
himself
first
,
to
poison
the
King
)
and
also
that
the
Pope
may
give
that
land
to
Catholiques
to
possesse
peaceably
and
without
contradiction
,
all
Hereticks
being
rooted
out
of
it
.
Yet
there
s
one
way
more
,
whereby
they
evade
all
this
,
and
that
is
by
denying
that
by
the
Tares
here
are
meant
Hereticks
,
False
Worshippers
,
and
Antichristians
,
and
asserting
them
to
be
Hypocrites
in
the
Church
;
and
this
is
the
way
of
Mr.
Cotton
(
whereby
you
may
see
again
how
Divines
are
divided
among
themselves
in
all
things
almost
,
as
well
as
some
)
which
Mr.
Cotton
,
in
a
book
,
which
the
Bloody
Tenet
relates
to
gives
out
(
as
I
remember
)
that
by
tares
is
meant
hypocrites
in
the
Church
,
who
are
so
like
the
wheat
,
that
they
cannot
well
be
discovered
,
nor
discerned
from
it
,
and
so
must
be
let
alone
in
the
Church
,
by
the
Ministers
of
the
Church
,
least
they
mistake
and
pluck
up
wheat
instead
of
tares
,
and
cast
out
men
for
hypocrites
,
who
its
possible
may
be
sincere
for
ought
we
know
.
In
answer
to
which
I
must
confesse
men
that
cast
out
persons
for
Hypocrites
,
had
need
be
pretty
wary
,
and
not
overhasty
,
yea
better
an
inconvenience
than
a
mischief
;
bet●er
erre
in
letting
some
Hypocrites
stand
in
the
Church
,
then
for
hast
cast
out
one
that
seemes
to
be
so
to
us
,
and
yet
is
not
.
But
this
is
not
the
sense
of
our
Saviour
in
this
place
,
for
as
it
cannot
be
the
Church
that
the
Tares
are
here
bid
to
be
let
alone
in
(
as
I
have
shewed
above
)
so
much
lesse
by
the
tares
can
be
meant
hypocrites
,
so
neer
the
wheat
,
i.
e.
true
Saints
in
shew
,
and
likenesse
,
and
pretence
,
as
to
be
hardly
discerned
from
them
.
For
First
,
Though
Hypocrites
are
like
Saints
,
and
appear
so
to
be
oft
,
it
may
be
alwaies
,
to
the
deceiving
of
us
,
yet
the
Tares
are
not
at
all
like
the
wheat
,
nor
at
all
to
any
,
but
such
as
are
stark
blind
,
appearing
to
be
wheat
.
Secondly
,
an
Hypocrite
in
the
Church
(
who
is
one
that
app●ars
to
be
what
he
is
not
)
must
be
supposed
while
he
is
in
the
Church
,
to
be
discovered
,
or
not
discovered
so
to
be
,
when
not
discovered
,
he
is
no
hypocrite
to
us
,
to
whom
things
are
,
as
they
appear
(
what
ere
he
may
be
to
God
)
but
as
true
a
Saint
as
the
rest
;
and
when
discovered
(
till
when
to
us
he
is
a
Saint
,
and
must
stand
under
the
notion
of
a
Saint
)
then
he
must
not
stand
in
the
Church
,
which
is
not
to
harbor
any
that
are
palpably
wicked
,
and
who
is
so
palpable
as
he
,
whose
simulata
sanctitas
is
dulplex
iniquitas
.
But
now
First
,
the
tares
hee
spoken
of
are
plainly
said
,
and
seen
to
be
tares
,
and
appeare
to
be
tares
,
and
a
distinct
stuff
from
the
Wheat
;
and
yet
for
all
that
they
are
bid
to
be
let
alone
in
the
Field
,
as
hypocrites
must
not
be
in
the
Church
,
when
they
appear
to
be
such
.
But
in
the
field
,
i.
e
:
the
world
t
is
true
enough
that
hypocrites
may
stand
,
even
after
they
are
cast
out
of
the
Church
,
unlesse
they
act
any
thing
that
civil
justice
will
reach
them
for
,
and
so
also
may
Antichristians
,
and
all
false
Worshippers
.
T
is
evident
then
that
in
this
place
,
as
well
as
Matth.
15.13.14
.
that
in
the
time
of
the
Gospel
Church
,
Tares
that
much
hinder
the
wheat
,
that
are
mingled
in
the
same
Field
,
world
,
Civil
States
,
Countreyes
,
Common-wealths
,
of
Satans
sowing
among
the
Wheat
,
Weeds
,
Nettles
,
Bryers
,
Thorns
,
Plants
that
are
not
of
the
heavenly
Fathers
planting
,
Fa●se
worshippers
,
Hereticks
,
men
and
their
Ministryes
of
false
Religions
,
doctrines
,
faiths
,
waies
of
serving
God
,
may
and
ought
by
permission
,
and
commission
from
Christ
be
let
alone
,
and
allowed
to
stand
,
by
no
means
in
the
same
Church
,
by
all
means
in
the
same
world
,
or
part
of
the
world
locally
considered
,
for
the
Church
is
not
locally
considered
as
a
place
measured
by
,
and
consistent
of
such
or
such
a
compasse
of
ground
,
as
the
Popes
parish
Churches
did
,
whereupon
they
went
on
procession
once
a
year
,
lest
they
should
forget
the
bounds
of
their
Church
,
but
mystically
,
of
such
or
such
a
company
of
men
,
however
scattered
locally
here
or
there
,
yet
in
one
fellowship
,
I
say
in
the
same
part
of
the
world
,
nation
,
City
,
Countrey
,
civill
corporation
,
with
the
wheat
,
Saints
,
true
Church
,
under
the
protective
power
of
civil
Magistracy
free
from
molestation
,
meerly
for
their
religion
,
so
be
they
live
justly
,
soberly
and
peacably
with
all
men
,
any
thing
said
to
the
contrary
in
any
wise
notwithstanding
by
the
Priest
,
who
of
all
men
hath
least
reason
to
be
against
toleration
of
tares
in
the
world
,
and
of
plants
which
the
heavenly
father
never
planted
;
if
he
consider
what
he
is
himself
,
and
unlesse
he
desire
to
be
rooted
out
in
hast
by
the
civill
power
,
before
his
time
.
See
the
parable
,
and
read
it
,
with
the
exposition
of
it
Mat.
13.37
.
&c.
He
that
sowed
good
seed
in
the
field
is
the
son
of
man
,
i.
e.
Christ
,
the
field
is
the
world
,
therefore
not
the
Church
,
the
good
seed
or
wheat
are
the
children
of
the
Kingdom
,
i.
e.
the
Saints
the
true
Church
,
and
worshippers
,
the
tares
,
which
while
men
slept
,
and
did
not
mind
it
,
the
enemy
came
and
sowed
among
the
wheat
,
i.
e.
in
the
same
parts
and
places
of
the
world
,
Towns
,
Countreyes
,
&c.
locally
considered
,
the
children
of
the
wicked
one
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
same
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Thes.
2.
that
wicked
,
false
worshippers
of
God
after
their
own
inventions
,
mens
precepts
,
not
his
will
,
people
and
priests
grown
up
into
a
Church
,
worship
,
ministery
,
religion
insensibly
by
little
and
little
,
from
false
principles
,
and
foundations
,
custome
,
forefathers
,
prudential
additions
of
orthodox
men
&c.
not
the
pure
naked
word
it self
:
a
people
born
to
their
religion
,
yea
their
christian
religion
in
the
way
of
flesh
,
and
blood
,
and
the
will
of
man
,
of
the
Pope
and
councells
constituting
,
and
civil
powers
from
them
commanding
;
not
of
God
by
the
word
of
truth
.
The
Enemy
that
sowed
them
is
the
devil
,
for
he
indeed
filled
the
whole
world
even
the
whole
Christian
world
,
with
false
worshippers
,
false
principled
Clergy
men
,
and
when
he
could
not
kill
the
wheat
,
the
Christians
in
the
ten
persecutions
in
his
open
war
against
them
by
the
mouth
of
th●
beast
,
or
empire
heathen
,
wherein
he
prosecuted
them
under
their
own
names
,
because
Constantine
a
Christian
was
come
now
to
the
crown
,
then
he
turned
,
Christian
himself
,
and
would
have
Christianity
imbraced
by
all
meanes
,
by
a
law
,
and
sowed
the
seed
of
false
principles
,
of
stablishing
Christian
religion
,
as
the
onely
religion
,
before
which
all
other
shall
now
down
,
promoting
Christianity
in
the
shell
,
that
he
might
kill
it
in
the
substance
,
causing
great
honours
,
revenues
,
Peters
patrimonies
to
be
given
in
favour
of
Christianity
,
from
which
principles
,
selfish
,
ambitious
,
lazy
,
luxurious
Ministers
,
as
the
Pope
,
formall
meer
nominal
Christians
grew
up
,
and
overtopt
the
truth
and
true
Saints
,
that
kept
close
to
the
truth
,
in
the
midst
of
all
this
mock
shew
,
wherin
the
devil
hath
kept
an
apish
imitaon
of
Christs
church
all
along
,
and
ministry
,
ordinances
,
baptism
,
supper
,
church
censure
,
but
all
corrupt
,
and
trod
the
holy
city
to
the
ground
Rev.
11.
the
same
subtle
one
,
now
he
sees
his
trade
of
forcing
men
from
the
truth
by
the
principle
of
conformity
to
the
false
Christianity
,
and
the
old
Spiritualty
fail
,
is
now
shifting
himself
undoubtedly
in
to
another
Spiritualty
,
that
will
as
much
corrupt
,
&
delude
the
world
by
the
principle
of
liberty
of
conscience
abused
,
and
turnd
by
the
Ranter
into
license
,
though
we
who
plead
for
liberty
of
truth
say
in
maxima
libertate
est
minima
licentia
,
in
the
greatest
liberty
of
conscience
to
serve
God
,
there
s
the
least
licence
to
serve
the
devil
by
our
lusts
,
and
corrupt
our selves
in
what
we
know
naturally
as
bruit
beasts
;
nor
is
that
conscience
that
makes
conscience
of
nothing
.
The
harvest
is
the
end
of
the
world
,
the
reapers
the
Angels
,
by
whom
at
that
time
Christ
will
throughly
purge
his
floor
,
and
gather
his
wheat
into
his
barn
and
burn
up
all
chaff
,
Tares
,
husks
,
weeds
,
bryers
,
thornes
,
idolators
,
hypocrites
,
subtle
seducers
,
and
sinful
subverters
of
the
truth
,
whoever
shall
appear
to
have
been
such
,
and
all
other
trash
,
with
unquenchable
fire
Matth.
3.12
.
Mean
while
I
say
still
Tares
may
stand
among
wheat
locally
in
one
Country
,
yet
not
lawfully
in
one
church
society
.
Weeds
and
flowers
,
Roses
and
nettles
,
Lillies
and
thornes
,
Vines
and
brambles
,
Idolatours
and
true
worshippers
,
Believers
and
infidells
,
the
children
of
the
Kingdome
and
of
the
wicked
one
,
the
Temple
of
God
and
idols
,
Christs
church
and
the
Devils
chappel
,
discovered
hypocrites
and
sincere
Saints
,
Christians
of
all
sorts
,
save
such
whose
very
principle
prohibits
toleration
,
and
they
make
the
case
uncapable
to
be
,
which
will
win
or
loose
all
,
stand
alone
or
not
at
all
as
whether
the
P
P
Priesthoods
do
not
,
or
at
least
did
not
,
let
all
men
judge
Jews
,
Turks
and
Pagans
may
be
lawfully
allowed
their
religions
,
living
in
subjection
under
one
civil
power
,
if
the
whole
world
were
but
one
Monarchy
,
in
one
World
,
in
one
Field
,
or
Common-wealth
,
though
not
in
one
Garden
,
not
in
one
Vineyard
or
Church
;
and
may
not
be
made
to
be
of
the
true
religion
whether
they
will
or
no
:
yea
I
appeal
to
the
conscience
of
any
sober
minded
man
,
whether
if
Pontius
Pilate
,
whom
the
Scripture
stiles
the
Governour
of
Iudaea
(
and
a
lawful
Governour
over
the
church
,
a
very
heathen
may
be
,
but
no
heathen
lawfully
,
a
member
,
much
lesse
an
officer
or
a
Governour
in
the
Church
(
whether
I
saie
if
Pilate
should
have
been
converted
by
Christ
at
the
bar
,
while
he
sate
on
the
bench
,
and
truely
believed
in
him
:
it
would
have
pleased
Christ
:
that
he
should
have
improved
his
civil
power
to
have
established
Christianity
in
Iudaea
:
and
forced
all
men
under
penalty
to
believe
in
christ
,
and
renounce
all
meer
Jewish
worships
;
or
whether
it
had
been
as
lawful
a
decree
in
Augustus
Caesar
to
have
forced
all
men
to
be
Christians
under
a
penalty
,
as
t
was
in
him
,
to
issue
out
a
decree
,
that
all
the
world
should
be
taxed
?
I
suppose
not
,
but
that
he
must
have
left
all
to
their
waies
,
and
have
practised
it
himself
,
and
protected
it
from
injury
,
and
propounded
it
to
all
in
way
of
preaching
,
but
not
prosecuting
any
by
his
civil
power
,
if
they
would
yet
remain
Jewes
or
heathens
;
and
Christ
might
as
easily
have
made
Emperors
his
Disciples
had
he
meant
that
the
Gospel
should
be
established
by
civil
power
.
And
this
is
for
the
further
safegard
,
and
advantage
to
the
wheat
(
as
I
sayd
before
)
for
Christ
gives
this
reas●n
why
he
would
have
the
tares
to
be
let
alone
,
least
by
rooting
out
the
tares
,
the
wheat
be
rooted
out
also
:
for
if
all
religions
may
stand
,
then
the
true
one
may
stand
in
quiet
,
without
disturbance
,
if
all
people
may
walk
every
one
in
the
name
of
his
God
,
Mich.
4.5
.
then
we
may
walk
in
the
name
of
the
Lord
our
God
for
ever
and
ever
,
but
if
all
be
beaten
down
in
a
state
,
and
but
one
stand
,
ten
thousand
to
nothing
it
is
not
the
truth
that
is
there
established
:
for
truth
may
be
trodden
down
,
but
treads
not
down
others
in
a
violent
way
of
persecution
.
Besides
if
true
Religion
establish
it self
alone
in
some
States
,
by
forcing
men
to
subject
to
it
,
its
gives
a
bad
example
to
false
religions
in
other
states
,
that
think
themselves
in
the
right
,
to
do
the
like
,
and
force
men
that
love
the
truth
there
,
to
submit
to
them
,
and
so
there
s
quit
for
quo
,
and
no
end
of
disturbances
,
they
saying
that
we
are
Tares
,
we
that
they
are
,
and
so
there
is
nothing
but
pulling
up
by
the
roots
,
if
toleration
be
not
tolerated
,
as
the
most
peacemaking
principle
,
and
so
in
these
bussles
if
the
wheat
grow
alone
some
where
,
it
must
fall
elsewhere
,
even
every
where
,
where
the
tares
are
resolved
to
stand
alone
,
and
so
Homo
Homini
Lupus
,
Christianus
Christiano
Diabolus
,
men
must
be
wolves
and
devils
each
to
other
throughout
the
world
.
Besides
,
if
the
power
in
any
place
be
ignorant
,
and
under
an
erring
conscience
that
conscientia
errans
,
will
oblige
him
,
seemingly
to
himself
at
least
,
to
tread
down
truth
,
and
set
up
false
hood
,
and
all
this
by
a
law
,
yea
if
the
Magistrate
take
the
part
of
any
religion
against
all
other
,
so
as
to
establish
it
alone
,
and
root
out
them
,
whether
it
be
the
true
one
or
a
false
one
that
he
sets
up
,
not
tolerating
all
others
,
but
forcing
them
to
submit
to
it
,
the
mischief
is
in
a
manner
intolerable
,
on
either
hand
;
for
if
false
,
have
not
we
all
felt
the
smart
of
being
forc't
to
false
wayes
,
Smectimnus
as
well
as
others
?
if
he
hath
not
forgotten
the
groans
,
that
for
liberty
of
conscience
came
once
out
of
his
own
mouth
,
while
he
was
crusht
under
him
,
that
was
crusht
under
the
Popedom
,
but
in
the
Marian
dayes
above
:
but
if
true
the
forcing
men
to
own
it
before
they
see
ground
freely
to
receive
it
,
makes
a
world
of
formalists
,
of
nominal
Christians
,
who
had
as
good
be
nothing
at
all
,
as
no
better
then
they
are
,
&
of
hypocrites
,
which
are
worse
then
nought
,
the
worst
sinners
in
the
world
:
for
is
it
not
better
for
me
to
remain
a
Jew
under
a
blind
conscience
,
till
I
see
the
truth
,
then
to
turn
Christian
against
my
(
though
blinded
conscience
)
for
fear
of
men
,
before
convinc't
,
or
before
I
yet
see
it
to
be
the
truth
?
a
forced
feigned
profession
for
fear
of
men
,
if
it
happen
to
be
of
the
truth
it self
,
is
at
best
but
splendidum
peccatum
a
guilded
sin
.
Besides
t
is
to
weave
the
spiders
webbe
as
Isa.
59.
to
make
laws
and
penalties
to
bind
conscience
,
which
brawny
conscienc't
men
can
creep
ore
,
let
them
be
what
they
will
,
as
we
see
in
Nebuchadnezzars
dayes
,
and
in
the
Popes
time
,
and
ever
since
,
all
people
for
fear
fall
down
and
worship
the
golden
image
the
King
and
Clergy
sets
up
,
save
such
as
fear
God
indeed
.
And
if
it
be
thought
that
if
the
civil
power
take
not
the
part
of
truth
(
as
I
wonder
where
and
when
ever
it
did
,
at
least
since
Constantines
times
,
till
of
late
)
it
will
be
lost
more
in
the
croud
of
errors
and
Heresies
,
that
will
ensue
a
general
toleration
,
then
any
other
way
it
can
:
I
say
,
hand
supprimi
)
potest
:
do
but
defend
it
onely
from
injury
equally
with
others
by
the
civil
,
and
then
it
will
defend
it self
by
the
spirituall
sword
against
them
all
.
Wherefore
I
again
humbly
represent
that
grave
Councel
of
Gamaliel
,
whose
reason
is
good
,
to
all
the
civil
Magistrates
throughout
the
earth
,
by
whose
subjects
t
is
sharpely
controverted
,
and
zealously
quaeried
what
is
truth
,
viz.
that
they
refrain
from
meddling
more
with
men
,
though
they
seem
mad
men
to
the
world
,
and
besides
themselves
for
the
sake
of
truth
in
pretence
,
lest
happily
they
be
found
fighters
against
God
,
for
if
any
way
be
not
of
God
,
t
will
in
Gods
time
come
to
nought
of
it self
,
and
ye
cannot
establish
it
,
if
of
God
you
cannot
withstand
it
,
but
t
will
come
on
,
in
this
juncture
specially
,
wherein
it
dawns
toward
the
great
day
,
and
God
is
about
to
pluck
up
every
plant
he
hath
not
planted
;
And
if
men
be
in
your
apprehension
blind
leaders
of
the
blind
in
things
of
God
,
yet
let
them
alone
,
if
they
will
not
go
to
the
right
way
when
called
to
it
,
they
will
see
,
when
they
both
fall
into
the
ditch
.
And
likewise
I
humbly
beg
that
what
is
further
and
more
clearly
held
forth
concerning
this
subject
of
liberty
of
conscience
by
Mr.
Blackwood
,
in
the
first
part
of
his
storming
of
Antichrist
,
may
be
well
weighed
by
our
Magistrates
,
together
with
the
thirty
quaeries
presented
to
them
lately
by
Mr.
Iohn
Goodwin
,
and
his
vindication
of
them
against
the
Apologist
,
neither
of
which
ever
will
be
answered
solidly
by
their
parish
Ministers
.
And
as
for
the
P
P
Priesthood
it self
(
though
I
hope
the
night
is
too
farre
spent
for
any
(
save
such
as
will
be
ignorant
,
and
if
any
man
will
be
ignorant
,
let
him
be
ignorant
saith
Paul
,
1
Cor.
14.28
.
and
so
say
I
)
to
doubt
but
that
the
day
is
dark
over
them
and
theirs
)
they
are
blind
leaders
of
the
blind
in
many
things
,
which
many
others
see
,
of
whom
yet
they
are
asham'd
to
learn
,
and
which
is
worse
,
such
as
stand
not
a
little
in
their
own
light
,
by
snuffing
at
it
that
the
Russet
Rabbies
,
and
Clergy
of
Laicks
should
presume
to
instruct
them
more
perfectly
in
the
way
of
God
,
which
God
in
these
daies
(
wherein
the
last
must
be
first
,
and
the
first
last
)
will
subject
the
proudest
spirited
Priests
in
Christ'ndom
to
take
from
some
illiterate
,
and
perhaps
,
non-sensical
,
yet
honest
hearted
Saints
stammerers
in
speech
,
babes
(
with
them
bablers
)
as
of
old
eloquent
Apollos
from
Aquila
and
Priscilla
,
or
else
it
may
be
hid
from
their
eyes
.
And
though
what
they
would
not
that
others
do
to
them
,
when
they
were
underlings
each
to
other
,
they
have
done
unto
all
other
professions
,
that
were
underlings
to
them
in
the
day
of
their
raign
,
hasting
what
they
could
to
the
hunting
of
the
Sectaries
out
of
their
synagogues
(
or
their
native
rights
and
enjoyments
therein
)
which
they
have
subjugated
to
be
their
Synagogues
,
counting
the
compasse
of
whole
Common-weals
,
and
Kingdomes
little
enough
for
them
to
Lord
it
over
,
and
set
their
several
names
of
Papal
,
Prelatical
,
or
Presbyterian
there
,
confounding
,
and
Babilonishly
blending
Church
&
State
Power
together
,
so
that
t
was
hard
for
any
token
clearly
which
was
which
,
or
to
know
where
to
set
the
sole
of
his
foot
almost
upon
European
ground
in
any
Nation
,
but
he
and
all
(
his
conscience
and
all
)
must
come
under
the
command
,
and
fall
within
the
verge
of
some
or
other
of
their
mercilesse
Church
Monarchies
,
yet
neverthelesse
my
humble
desire
to
the
powers
on
their
behalf
is
that
they
may
be
tolerated
and
protected
in
the
practise
of
what
profession
,
Religion
,
way
of
worship
,
doctrine
,
discipline
,
or
Church-government
soever
they
see
occasion
among
themselves
,
and
such
as
shall
see
occasion
to
cleave
to
them
,
or
any
of
them
,
to
set
up
,
so
far
as
they
shall
desire
to
build
their
several
BBBabels
without
that
blood
of
souls
and
bodies
of
men
,
in
which
they
have
imbrued
both
their
own
,
and
the
Princes
hands
of
the
Christian
Nations
in
former
dayes
:
I
heartily
plead
for
a
toleration
for
them
,
if
ever
the
power
shall
(
as
not
a
few
people
already
do
)
discern
them
to
be
as
Heretical
,
and
Schismatical
from
the
truth
,
as
they
have
judged
all
others
to
be
,
such
toleration
I
mean
,
as
may
not
be
inconsistent
with
the
toleration
of
all
other
people
,
and
professions
of
Religion
in
the
several
nations
in
peace
together
with
them
,
and
in
security
from
such
searches
as
have
been
made
by
their
Surrogates
Paritors
and
Proctours
&c.
after
men
as
unsufferable
Schismaticks
that
side
not
with
them
:
but
a
toleration
of
them
in
that
wonted
Tyranny
of
treading
all
under
their
feet
,
and
plucking
up
all
plants
by
the
roots
that
live
beside
them
by
the
civil
power
,
when
they
once
have
censured
them
●or
such
seditious
ones
as
are
not
fit
to
be
suffered
in
a
state
because
they
submit
not
to
their
statelinesse
,
and
complain'd
of
them
to
Kings
as
Haman
to
Ahasuerus
of
the
Jewes
,
the
true
Churches
type
,
saying
Esth.
3.8
.
there
is
a
certain
people
scattered
abroad
,
and
dispersed
among
the
people
in
all
the
Provinces
of
thy
Kindom
,
and
their
laws
are
divers
from
all
people
,
neither
keep
they
the
Kings
laws
,
therfore
it
is
not
for
the
Kings
,
(
alias
not
the
CCClergies
)
profit
to
suffer
them
,
and
made
their
modest
request
that
if
it
please
the
King
it
may
be
written
that
they
may
be
destroyed
,
which
conscience
of
correcting
Hereticks
,
that
conform'd
not
to
the
CCClergies
Christianity
,
carried
Christian
Kings
to
condescend
to
in
old
time
,
this
toleration
is
too
intolerable
in
all
conscience
.
I
wish
well
to
the
persons
of
the
men
called
CCClergy
(
God
is
my
witnesse
)
but
I
wish
not
so
well
to
their
way
as
to
wish
it
up
in
the
way
wherein
they
would
have
had
it
:
and
yet
I
here
wish
they
may
have
their
way
too
,
abating
us
no
more
of
it
then
their
unreasonable
wonted
wishes
,
that
the
state
would
allow
no
wayes
but
their
own
,
let
them
pare
off
that
knotty
piece
from
off
their
principle
,
wherein
they
pray
the
Powers
to
beat
all
men
into
the
belief
of
all
they
say
by
the
sword
,
the
belief
of
which
they
can
never
beat
into
them
by
the
word
,
then
let
them
and
their
party
practise
what
they
please
:
let
their
way
be
no
way
of
civill
violence
to
all
other
wayes
and
then
in
civil
peace
let
them
walk
in
it
till
they
are
weary
:
and
let
it
stand
till
by
the
word
it
fall
before
the
true
one
,
if
it
be
such
a
noun
Adjective
that
it
cannot
stand
by
it self
in
Scripture
,
sense
and
Reason
,
without
such
a
Substantive
as
the
civil
sword
to
support
it
,
t
is
a
sign
that
there
s
far
more
shew
,
then
Substance
in
it
:
for
verily
that
Gospel
that
will
not
stand
not
onely
without
,
but
against
the
edge
of
Caesars
sword
encountring
with
it
,
is
Antichrists
,
but
none
of
Christs
Gospel
to
me
:
yet
such
it
seems
is
the
CCClergies
Gospel
,
which
freedom
to
set
it
up
by
other
wayes
leaves
still
as
helplesse
,
as
hopelesse
,
of
ever
standing
,
unlesse
it
may
be
stablisht
against
all
other
wayes
,
on
the
necks
of
all
people
by
the
carnal
weapons
of
Caesars
civil
State
;
it
s
very
doubtful
of
entring
the
feild
with
no
other
strength
then
its
own
Canons
,
unlesse
the
state
lend
it
her
ordinances
to
back
them
:
but
if
Baal
be
a
God
,
me
thinks
he
might
speak
for
himself
against
them
that
throw
down
his
Altars
,
without
imploring
all
the
Gods
of
the
earth
to
speak
for
him
;
if
the
Multitude
of
his
Priests
cannot
set
up
his
worship
,
without
the
Magnitude
of
earthly
Princes
to
relieve
them
,
let
it
go
,
and
a
good
riddance
of
it
too
,
if
Dagon
[
*
](A39566-e209570-b)
*
1
Sam
5.24
cannot
stand
on
his
own
legs
,
but
must
fall
before
the
Ark
,
unlesse
the
benevolence
of
others
lift
him
up
,
his
PPPriests
may
set
him
up
as
much
as
they
will
for
themselves
,
but
they
shall
never
set
him
up
again
for
me
.
Neverthelesse
I
am
as
freely
willing
,
sith
t
is
the
will
of
Christ
,
and
his
Testament
,
that
even
Baalitish
,
Romish
worshippers
should
have
a
Room
,
and
being
in
the
world
by
the
civil
Magistrates
permission
,
they
yielding
civil
subjection
[
*
](A39566-e209600-b)
*
which
he
hath
more
faith
then
I
that
believes
they
ever
will
for
surely
the
CCClergies
Win
all
or
lose
all
will
pull
them
down
at
last
.
even
to
the
end
thereof
,
as
I
am
willing
there
should
be
a
Room
and
being
in
it
for
the
truth
,
for
though
the
Prophets
of
Baal
were
put
to
death
in
reforming
Elijahs
time
,
in
the
old
Church
of
Israel
,
which
was
the
type
,
yet
that
pointed
out
no
more
then
that
spiritual
execution
,
which
is
to
be
done
on
Iezebel
,
and
her
false
worships
in
the
true
Church
in
these
reforming
times
of
the
Gospel
,
not
one
of
which
may
abide
any
more
in
the
Gospel
Israel
;
yea
I
here
seriously
supplicate
the
civil
Powers
for
them
,
that
their
consciences
no
more
then
ours
may
be
forced
by
any
forinsecal
power
to
act
in
Church
worships
contrary
to
their
conviction
,
but
if
nought
will
content
the
PPPriesthood
at
all
(
as
of
old
it
would
not
)
but
that
all
Hereticks
,
as
they
call
them
,
that
hearken
not
to
their
Traditions
,
must
be
clublawd
into
conformity
to
their
parochial
precepts
,
so
far
at
least
as
to
obey
the
Hue
and
Cry
of
their
purses
,
without
free
leave
from
their
own
consciences
so
to
do
,
then
(
protesting
against
the
iniquity
of
their
desires
after
the
persecution
of
those
,
who
desire
the
protection
of
them
from
persecution
by
the
civill
Power
)
my
most
humble
suit
to
the
supreme
Powers
is
,
that
they
will
be
pleased
,
as
to
let
the
PPPriesthood
preach
as
much
as
they
please
(
a
little
of
which
work
serves
the
turns
of
some
of
them
)
and
to
let
such
as
are
satisfied
in
their
Souls
and
spirits
,
that
they
ought
to
do
both
,
to
own
and
pay
them
,
so
to
let
such
as
seem
to
themselves
on
sufficient
grounds
to
have
clear
cause
to
decline
them
,
have
the
freedome
of
their
consciences
to
be
none
of
their
flocks
,
and
being
none
of
their
flocks
,
a
freedom
from
being
forcibly
fleec'd
by
them
any
more
;
and
if
the
CCClergy
shall
he
Angry
at
this
without
a
cause
,
to
let
them
be
pleased
without
amends
,
sith
t
is
most
evident
,
that
as
men
ought
not
to
be
constrained
against
their
wills
,
to
be
of
Christs
,
much
lesse
of
the
CCClergies
flock
,
so
he
that
feedeth
a
flock
may
freely
,
and
not
by
force
,
live
of
the
milk
of
that
flock
he
feeds
,
and
may
not
of
them
that
are
forrainers
to
his
flock
,
further
then
they
are
free
to
supply
him
:
they
went
forth
freely
to
preach
the
Gospel
for
his
names
sake
,
taking
nothing
,
much
lesse
by
force
,
of
the
Gentiles
,
that
were
Ministers
to
the
Church
of
old
,
Iohn
Ep.
3.
v.
7.
and
many
heathenish
Parishes
here
have
the
Gospell
preacht
freely
to
them
when
they
accept
on
it
by
the
messengers
,
that
go
forth
of
the
true
churches
at
this
day
,
but
many
Parish
Ministers
will
make
all
that
live
,
or
have
to
do
within
their
line
,
buy
their
Sermons
of
them
,
and
that
at
their
own
price
too
,
whether
they
like
them
or
no
,
and
,
which
is
worse
,
though
they
have
sold
them
once
,
it
may
be
often
,
ore
already
(
and
a
dear
penniworth
too
)
yet
as
oft
as
they
remove
to
other
livings
,
they
carry
them
away
along
with
them
in
their
papers
from
the
people
,
that
have
already
bought
and
paid
for
them
,
preach
them
ore
again
,
and
so
sell
them
for
as
much
more
in
other
places
:
but
I
hope
the
civil
power
throughout
Europe
,
as
well
as
they
do
in
the
tenth
part
of
it
already
,
will
take
cognizance
ere
long
,
that
it
can
be
no
great
ease
to
truly
tender
consciences
,
who
with
the
CCClergy
are
ever
stiled
Sectaries
and
Schismaticks
,
to
lie
under
the
lash
of
these
Lords
over
Gods
heritage
,
and
in
tender
consideration
thereof
,
and
compassion
to
those
righteous
souls
,
who
are
vexed
with
their
vanities
,
proclaim
such
a
Iubilee
that
the
true
spouse
of
Christ
,
whom
they
made
a
keeper
of
their
vineyard
,
shall
have
leave
to
keep
her
own
vine
yard
,
&
go
forth
from
her
Apprenticeship
to
these
spiritual
Task-masters
,
that
their
consciences
shall
be
no
more
yoaked
,
nor
captivated
to
their
crude
and
carnal
conceptions
,
and
the
wings
of
the
CCClergy
so
clipt
,
that
they
shall
not
soare
so
high
,
as
they
have
done
,
over
the
faith
of
all
people
;
yea
in
the
name
of
the
blessed
,
and
onely
Potentate
King
of
Kings
,
and
Lord
of
Lords
,
Christ
Iesus
,
I
warn
all
the
civil
Powers
,
Princes
and
Potentates
of
the
world
,
that
have
been
bewitched
by
the
sorceries
of
that
WWWhore
,
who
corrupts
the
earth
with
her
fornications
,
that
they
give
up
their
power
and
strength
no
more
to
be
improved
to
the
forcing
of
the
inhabiters
of
the
earth
,
to
drink
of
the
golden
cup
,
and
wine
of
her
fornications
,
but
that
they
improve
it
rather
henceforth
to
the
freeing
all
men
from
from
her
conscience
crushing
principle
of
persecution
by
the
civil
sword
,
that
submit
not
to
her
Sinodical
constitutions
,
and
if
they
refuse
to
obey
the
will
of
the
Lord
in
this
thing
,
and
permit
not
all
people
to
live
peaceably
in
their
several
forms
of
worship
,
they
behaving
themselves
civilly
,
and
in
all
subjection
to
them
in
civil
matters
in
their
several
States
,
I
testifie
unto
them
that
then
the
hand
of
the
Lord
will
be
so
heavy
upon
them
,
and
their
PPPriests
and
people
,
that
he
will
plague
them
as
certainly
as
he
did
Egypt
,
Pharoah
and
his
Magicians
till
they
let
his
Israel
go
forth
,
and
serve
him
as
he
required
.
Yea
(
O
ye
Powers
)
if
ye
shall
yet
persevere
to
Tyranize
over
truth
,
and
trample
upon
tender
consciences
,
and
force
all
men
to
that
one
faith
which
the
men
,
or
rather
the
woman
Rev.
17.
the
CCClergy
in
their
counsels
make
the
standard
through
you
several
States
,
the
Lord
Christ
will
tread
you
and
your
people
in
his
wrath
,
and
trample
you
in
his
fury
,
and
stain
all
his
raiment
with
your
blood
,
and
strengthen
your
own
Subjects
against
you
and
your
PPPriesthood
,
IIIezebel
,
that
stirs
you
up
,
whose
lovers
you
are
,
with
invincible
courage
,
and
irresistable
wrath
against
you
,
to
suppresse
your
miserable
misgovernment
,
and
cast
her
into
a
bed
,
and
you
that
commit
adultery
with
her
,
into
great
tribulation
except
you
repent
of
your
deeds
,
yea
he
will
endlessly
imbroile
you
in
wars
one
against
another
,
about
your
false
faiths
,
and
Anti-christian
Christianities
,
and
bring
plagues
upon
you
,
the
sword
,
famine
,
death
,
and
destruction
,
that
he
may
repay
unto
you
the
things
that
have
been
done
unto
his
chosen
,
and
will
hold
his
tongue
no
longer
as
touching
the
wickedness
of
that
kind
,
which
hath
been
profanely
committed
,
but
as
innocent
and
righteous
blood
crieth
unto
him
,
and
the
souls
of
the
just
complain
continually
;
so
the
Lord
will
surely
avenge
them
,
and
receive
unto
him
all
the
righteous
blood
from
among
them
[
*
](A39566-e209960-b)
*
2
Es.
15.5
.
to
the
12.49
.
to
57.
Rev.
11.10.6.19.2
.
behold
his
people
hath
been
led
as
a
flock
to
the
slaughter
,
but
he
will
not
suffer
them
now
to
dwell
any
longer
in
the
land
of
Egypt
,
i.
e.
under
the
Lordly
tyranny
of
the
PPPriesthood
,
who
is
that
threefold
great
City
BBBabilon
,
which
is
also
spiritually
called
Sodom
,
for
her
Spiritual
whoredoms
,
and
Egypt
Rev.
11.8
.
the
land
of
Israels
captivity
,
in
the
streets
,
within
the
territories
of
which
the
carcases
of
Christs
witnessesly
dead
,
where
also
our
Lord
was
crucified
.
[
*
](A39566-e210030-b)
*
for
howbeit
it
was
the
Roman
civil
power
in
Potius
Pilate
passing
sentence
,
yet
it
was
the
Priestly
malice
that
caused
him
to
be
crucified
,
or
else
Pilate
had
released
him
:
&
so
its
Princely
power
,
but
PPPriestly
malice
crying
out
crucifie
him
,
crucifie
him
,
that
hath
caused
him
under
the
Gospel
be
crucified
in
his
truth
,
and
Saints
,
or
else
many
of
the
civil
Powers
would
release
him
.
But
he
will
bring
them
out
with
a
mighty
hand
,
and
a
streched
out
arm
,
and
will
smite
EEEgypt
with
plagues
as
before
,
and
will
destroy
all
the
land
thereof
;
EEEgypt
shall
mourn
,
and
the
foundation
of
it
be
smitten
with
the
plague
,
and
punishment
that
God
shall
bring
upon
it
:
like
as
they
do
yet
this
day
unto
his
chosen
,
so
will
he
also
do
,
and
recompence
unto
their
bosom
,
and
he
will
make
the
Princes
of
the
earth
to
know
,
that
t
is
Christs
right
alone
to
rule
over
the
consciences
of
the
children
of
men
,
and
that
no
meer
man
may
sit
as
a
judge
there
:
and
thou
(
O
PPPriest
)
shall
know
that
Christ
alone
is
King
in
his
Church
,
and
in
the
conscience
,
and
the
true
Ministers
,
but
meer
Ministers
,
or
servants
unto
both
,
and
not
Masters
over
either
,
and
that
the
civill
state
is
the
element
,
and
the
Orbe
,
which
the
Magistrate
onely
is
to
move
in
under
him
,
and
that
only
meerly
in
matters
civill
,
and
that
thy self
,
who
art
a
creature
not
of
Gods
,
but
of
thy
own
creating
,
and
hast
usurp'd
a
supreme
jurisdiction
,
at
least
a
jurisdiction
over
all
these
,
hast
nothing
(
but
naught
)
to
do
in
any
of
them
at
all
,
and
as
thou
art
no
plant
of
the
heavenly
fathers
planting
,
so
shalt
assuredly
be
plucked
up
by
the
very
roots
,
from
all
thy
pretences
,
priviledges
,
provinces
,
parishes
,
and
other
profits
and
places
,
in
which
thy
earthly
father
the
Pope
hath
planted
thee
:
yea
thou
shalt
be
weakned
as
a
poor
woman
with
stripes
,
and
as
one
chastised
with
wounds
,
so
that
the
mighty
and
lovers
shall
not
be
able
to
receive
thee
:
would
I
with
jealousie
have
so
preceeded
against
thee
saith
the
Lord
,
if
thou
hadst
not
alway
slain
my
chosen
,
exalting
the
stroak
of
thine
hands
,
and
saying
over
their
dead
,
when
thou
wast
drunken
,
set
forth
the
beauty
of
thy
countenance
?
the
reward
of
thy
whordome
shall
be
in
thy
bosom
,
therefore
shalt
thou
receive
recompence
,
like
as
thou
hast
done
unto
my
chosen
(
saith
the
Lord
)
spoiling
and
destroying
them
that
fear
the
Lord
,
wasting
and
taking
away
their
goods
(
tearing
them
with
thy
teeth
for
Tith
)
and
casting
them
out
of
their
houses
,
even
so
shall
God
do
unto
thee
,
and
shall
deliver
thee
unto
mischief
,
thou
shalt
be
cast
down
by
them
as
stubble
,
and
they
shall
be
to
thee
a
fire
:
look
what
thou
hast
they
shall
spoil
it
,
and
marre
the
beauty
of
thy
face
:
and
the
glory
of
both
thou
O
poor
Princely
PPPriesthood
,
and
of
all
those
PPPriestly
Princes
that
adhere
to
thee
,
shall
be
dried
up
,
as
a
flower
,
when
the
heat
shall
arise
that
is
sent
over
thee
.
Be
wise
now
therefore
O
yee
Kings
,
be
instructed
ye
that
are
judges
of
the
earth
,
see
that
you
serve
the
Lord
with
fear
in
your
own
persons
,
according
to
his
own
will
and
way
revealed
in
his
word
,
and
know
,
that
howbeit
you
are
the
Gods
of
the
earth
,
to
judge
all
men
that
are
under
you
,
whether
in
the
Church
,
or
of
the
world
,
in
earthly
cases
,
and
matters
of
meer
secular
concernment
,
that
you
are
not
the
Gods
of
heaven
,
that
is
the
Church
,
so
far
as
to
meddle
at
all
(
as
earthly
judges
)
to
correct
in
those
meer
heavenly
cases
:
and
though
the
PPPriests
perswade
you
t
is
a
piece
of
acceptable
service
to
God
,
to
let
your
whole
Nations
be
by
law
from
you
compelled
to
be
their
Churches
,
that
,
as
you
[
civilly
]
so
they
[
uncivilly
]
may
go
hand
in
hand
[
Moses
&
Aron
like
]
&
share
with
you
in
subjecting
violen●●y
all
souls
&
your selves
too
to
their
SSSacerdotall
suggestion
in
soul
cases
,
&
that
you
may
lawfully
punish
Hereticks
into
the
hearing
of
them
,
&
banish
them
into
a
blind
obedience
to
their
directions
,
yet
I
am
bold
in
the
Lord
to
assure
you
,
that
as
you
should
have
little
thank
from
him
,
should
you
force
men
to
such
a
worship
as
(
for
the
matter
of
it
)
is
according
to
Christs
will
,
against
their
own
,
so
will
he
once
check
you
in
wrath
(
if
you
repent
not
in
time
)
for
forcing
all
men
to
worship
after
the
CCClergies
will
against
Christs
;
for
as
the
first
is
at
best
but
a
piece
of
honest
ignorance
,
so
this
last
is
at
least
no
lesse
then
a
piece
of
divellish
darknese
Rev.
13.7.8
.
Hearken
no
more
therefore
(
O
ye
the
Magistrates
)
as
you
respect
the
true
good
of
your
Republiques
,
to
the
clamors
of
your
CCClergy
,
when
they
cry
out
to
you
to
hunt
out
Hereticks
,
i.
e.
such
as
after
the
way
they
call
heresie
so
worship
God
,
whereby
they
run
you
unavoidably
,
if
you
run
after
them
,
upon
certain
ruine
,
and
on
the
hazard
of
fighting
against
God
,
and
then
wo
be
you
,
&
of
rooting
the
wheat
,
his
Saints
,
out
of
the
Field
,
the
world
in
which
it
ought
to
stand
,
and
the
tares
too
even
till
the
harvest
,
and
of
infinit
cumbrances
,
inconveniences
,
and
brangles
about
Church
matters
,
wherein
,
as
Magistrates
,
you
are
not
so
immediately
concerned
as
they
dictate
to
you
,
who
are
such
a
contentious
sect
of
men
,
both
with
all
others
,
and
each
with
other
about
one
Church
businesse
or
other
continually
▪
that
t
is
impossible
(
now
specially
since
truth
is
returning
home
,
which
they
have
so
long
driven
from
her
own
border
)
but
that
the
nations
will
be
imbrued
in
their
own
,
and
one
anothers
blood
,
in
defence
of
their
fopperies
,
if
you
engage
as
oft
as
they
would
egge
you
to
it
on
their
behalfs
:
What
animosities
have
ever
been
between
the
Temporalty
,
and
these
Lords
Spiritual
?
What
quarrels
and
jarres
between
the
Fryers
of
several
orders
?
what
whole
Countrey
clashes
,
and
consumptions
have
been
made
in
Germany
between
the
Calvinists
and
Lutherans
?
what
inveteracy
between
the
C
C
Clergy
of
the
severall
F
F
Formes
of
Government
?
which
though
they
can
agree
all
against
the
true
Clergy
or
heritage
of
God
,
yet
hate
each
other
unto
the
death
,
yea
oh
the
infinite
wranglings
and
little
lesse
then
divellish
dissentions
,
wherewith
as
with
a
fire
they
have
wasted
all
corners
of
their
CCChristendomes
,
that
they
have
been
more
like
the
places
of
burying
dead
bodies
,
then
like
the
houses
of
Christs
flock
,
yea
they
have
consumed
themselves
in
their
miserable
burning
,
whilest
in
their
holy
wars
they
have
called
in
severally
the
civil
sword
to
the
ultimate
determining
of
their
spiritual
controversies
,
and
made
carnal
weapons
the
instruments
of
their
churches
warfare
,
as
if
the
best
way
to
convert
the
nations
to
Christ
,
were
to
convert
them
to
dust
and
ashes
:
how
have
they
foamed
upon
occasion
of
different
opinions
,
so
as
to
tear
and
rend
people
to
pieces
,
and
engage
them
,
&
their
princes
at
swords
point
for
their
lusts
and
wills
sake
?
how
have
they
cast
the
people
from
one
element
to
another
,
one
false
way
unto
another
,
till
they
have
made
whole
Countreys
,
Cities
,
and
their
own
Academies
Aceldamaes
,
feilds
of
blood
,
and
like
foaming
and
raging
waves
of
the
Sea
,
striving
together
for
the
dictates
of
that
kind
of
Clergy
still
that
they
are
the
Sectaries
of
;
insomuch
that
some
observant
spirits
have
wisht
to
dy
,
and
depart
this
life
among
other
ends
for
this
,
that
they
might
be
delivered
from
the
sight
of
the
implacable
hatred
of
Divines
:
all
which
things
also
do
take
off
the
Magistracy
from
attendance
to
their
main
businesse
of
relieving
the
oppressed
,
judging
the
fatherlesse
,
pleading
for
the
widow
,
and
the
works
of
justice
,
and
mercy
among
their
people
,
which
God
will
have
,
and
not
sacrifice
,
and
take
better
from
them
,
then
the
improvement
of
themselves
to
set
up
either
the
Pope
,
the
Prelate
,
or
the
Presbyter
,
or
establish
any
form
of
Religion
whatsoever
by
a
law
.
Oh
therefore
that
the
Powers
would
consider
it
(
though
I
fear
me
most
nations
in
Christendome
will
not
till
they
pay
dear
for
their
learning
)
and
leave
their
people
free
to
chuse
what
God
they
will
serve
,
and
which
way
they
will
serve
the
true
God
,
by
suffering
all
waies
to
stand
before
them
in
the
world
,
and
be
objected
fairly
to
their
tryall
,
then
shall
truth
be
sure
to
be
told
them
as
well
as
err●ur
,
and
leave
them
without
excuse
that
shall
reject
it
:
Mean
while
as
to
the
civil
interest
of
the
whole
,
and
each
part
of
their
Commonwealths
,
to
see
strictly
to
it
that
they
attend
continually
on
that
very
thing
,
for
which
they
are
(
when
once
the
ordinance
of
men
by
their
election
)
the
ordinance
and
ministers
of
God
;
and
to
be
submitted
to
as
both
the
ordinance
of
God
and
man
,
and
that
for
both
conscience
sake
and
the
Lords
,
[
*
](A39566-e210440-b)
*
Rom.
13.1
.
1
Pet.
2.13
.
Magistrates
are
called
the
ordinance
of
God
as
the
materiality
of
the
thing
we
call
government
is
of
him
,
the
ordinance
of
man
as
to
the
particular
form
of
government
viz.
whether
it
shall
be
by
Kings
,
Parlia
.
&c.
and
also
the
particular
persons
that
shall
execute
that
form
is
altogether
in
choice
of
the
people
.
that
they
attend
upon
the
protection
of
all
people
from
being
injured
one
by
another
in
any
cases
pertaining
to
externalls
,
and
the
maintaining
of
outward
peace
,
civillity
,
and
good
manners
in
all
men
to
the
whole
,
and
to
each
other
by
punishing
evil
doers
of
such
a
nature
,
and
rewarding
of
such
as
do
well
without
partiality
,
or
respect
to
any
persons
or
parties
,
in
which
cases
Regum
est
parcere
subjectis
,
et
debellare
superbos
:
thus
doing
they
must
necessarily
maintain
true
Religion
too
(
so
far
as
they
are
called
(
as
Magistrates
)
to
maintain
it
)
whilst
when
all
states
have
trod
it
down
under
pretence
of
maintaining
it
,
that
supprest
all
as
Schism
that
suited
not
with
the
Monarchiall
minds
of
the
men
called
CCClergy
,
this
state
sets
it
up
as
far
as
men
may
,
or
can
set
it
up
,
that
suffers
it
to
live
,
and
thrive
among
the
false
:
If
there
be
any
matter
of
wrong
or
wicked
lewdness
done
by
any
,
as
well
members
of
the
true
Church
,
as
any
other
,
reason
wills
,
[
*
](A39566-e210490-b)
*
Act.
18.12.13.14
.
and
therefore
no
Christians
,
but
CCClergy
men
and
their
creatures
,
whose
way
is
against
reason
,
[
*
](A39566-e210510-b)
*
Se
supra
p.
279.
will
be
against
it
,
that
such
should
suffer
according
to
the
law
in
that
behalf
,
whether
unto
bonds
,
or
unto
banishment
,
or
unto
confiscation
,
or
unto
death
without
benefit
of
the
Clergy
,
who
have
benedicted
all
benefits
to
themselves
,
and
not
be
favoured
because
members
,
or
because
Ministers
of
such
Churches
;
neither
is
it
fit
at
any
that
any
persons
should
be
spared
,
or
but
so
much
as
favoured
in
any
measure
in
such
a
case
for
their
religions
sake
,
though
it
be
the
true
one
,
and
they
of
never
so
high
account
,
and
eminent
standing
in
it
.
For
howbeit
,
the
men
who
are
commonly
,
but
not
properly
called
Clergy
[
*
](A39566-e210530-b)
*
For
that
name
[
Clergy
]
however
by
themselves
improperly
impropriated
to
themselves
,
as
if
they
onely
were
the
[
heritage
]
of
God
,
for
that
s
the
plain
English
of
that
Anglico-greek
word
[
Clergy
]
yet
in
plain
truth
pertains
properly
to
all
Christs
people
,
and
that
in
contradistinction
too
from
the
Ministry
,
for
the
spirit
speaking
of
the
Elders
and
Pastors
of
the
Church
,
charges
them
not
to
Lord
it
over
the
heritage
,
i.
e.
in
other
location
not
to
domineer
over
the
Clergy
1
Pet.
5.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
we
see
therefore
God
calls
the
flock
,
and
not
the
Sheepheards
(
muchlesse
the
Sheepshearers
)
by
the
name
of
Clergy
;
but
the
Pope
(
as
if
he
had
projected
purposely
to
betheeve
Gods
people
out
of
all
their
priviledges
,
and
rights
,
leaves
them
not
so
much
as
their
own
proper
name
to
be
known
by
,
but
bestows
the
name
of
[
Clergy
]
upon
the
Creatures
of
his
own
creating
,
and
leaves
them
the
name
of
Laicks
in
its
stead
,
telling
them
,
when
they
begin
to
charge
his
CCClergy
with
impropriation
of
preaching
,
and
pay
to
themselves
,
that
they
are
but
a
Clergy
of
Laicks
,
see
Featleys
Epistle
,
but
to
say
the
truth
excepting
some
few
of
his
sons
of
the
Episcopal
and
Presbyterian
CClergy
(
that
are
come
from
him
two
wayes
,
viz.
by
dissent
,
and
descent
)
who
may
be
honester
,
and
wiser
then
the
rest
(
and
yet
are
not
so
wi●e
as
to
know
their
own
father
)
the
rest
are
mostly
A
CCClergy
of
Lazicks
,
or
lazy
locusts
:
In
like
manner
hath
he
ingrost
other
titles
to
himself
,
and
his
CCClergy
,
all
which
the
Scripture
gives
to
all
Christs
people
,
as
namely
that
of
Spiritual
men
,
as
if
all
the
world
were
but
Natural
,
at
least
but
Temporal
men
besides
themselves
,
thus
the
Bishops
were
called
Lords
Spiritual
,
and
other
Lords
,
Lords
Temporal
:
so
that
of
Priests
,
see
the
book
of
Common-prayer
,
and
of
ordination
of
Priests
and
Deacons
,
whereas
these
are
titles
afforded
by
the
spirit
to
all
the
Saints
of
God
as
well
as
some
.
1
Cor.
3.15
.
1
Pet.
2.9
.
Rev.
1.6.5.10
.
yet
I
call
them
by
these
names
,
because
these
are
now
the
most
common
names
,
whereby
they
are
known
,
or
else
properly
I
cannot
call
them
by
these
,
nor
by
any
other
names
,
whereby
they
commonly
call
themselves
:
I
cannot
call
them
the
Spiritualty
,
for
not
one
of
many
of
them
hath
any
Spiritualnesse
in
him
:
I
cannot
call
them
Divines
,
for
they
are
rather
Humanes
,
if
they
have
their
due
,
whilst
they
teach
Gods
fear
after
mens
precepts
,
and
for
doctrines
the
Traditions
of
men
:
I
cannot
call
them
the
Tribe
of
Levi
,
for
Levi
though
he
took
Tith
according
to
the
Law
,
whereof
he
was
the
Priest
,
in
the
loines
of
Abraham
paid
Tithes
to
the
person
of
that
high
Priest
that
we
are
under
,
viz.
Melchizedeck
,
or
the
King
of
Righteousnesse
Christ
Iesus
,
but
these
are
so
far
from
paying
Tithes
to
Christ
,
that
they
most
grievously
gripe
his
people
,
if
they
pay
it
not
to
them
:
I
cannot
call
them
Ministers
,
i.
e.
servants
of
Christ
,
&
of
the
Church
,
for
they
are
rather
Lords
and
Masters
over
his
heritage
,
unlesse
Servus
Servorum
,
and
Dominus
Dominorum
may
stand
together
:
I
cannot
call
them
Pastors
,
or
Shepheards
,
till
I
can
own
their
Parishes
for
Christs
Sheep
,
for
if
we
denominate
them
by
the
General
temper
of
their
people
,
they
profess
to
stand
Pastors
too
,
they
seem
to
be
Swinheards
rather
by
their
people
swallowing
in
the
mire
:
I
cannot
call
them
Presbyters
,
or
Elders
though
some
of
them
be
Seniores
annis
,
unlesse
they
were
Saniores
Animis
then
they
are
,
for
they
are
not
yet
sound
,
nor
Orthodox
in
either
their
judgements
,
doctrine
or
practise
,
so
long
as
they
are
against
the
truest
baptism
,
and
abide
unbaptized
:
I
cannot
call
them
Preachers
of
the
Gospel
,
for
they
preach
down
that
Gospel
,
which
was
at
first
preached
,
concerning
Christs
dying
for
the
sins
of
the
whole
world
:
I
cannot
call
them
Bishops
or
Overseers
of
Christs
flock
in
the
spirits
sense
i.
e.
in
respect
of
their
care
to
take
heed
to
,
or
feed
it
,
but
Overseers
in
another
sense
rather
I
may
properly
stile
them
,
for
verily
Christs
flock
is
so
little
and
low
,
poor
and
plain
,
mean
and
base
,
hated
and
dispised
,
and
themselves
so
lofty
and
high
minded
,
that
as
not
many
noble
,
and
mighty
,
so
few
or
none
of
these
wise
men
after
the
flesh
can
stoop
or
look
so
low
as
it
is
,
and
so
(
for
the
most
part
)
they
oversee
it
:
and
lastly
if
those
be
the
true
Clergy
and
Priests
of
God
,
that
are
obedient
to
his
word
,
(
as
the
Scripture
saies
they
are
)
the
CCClergy
need
not
find
fault
(
as
they
do
)
with
the
Mar-priests
of
these
times
,
for
in
very
deed
the
CCClergy
,
PPPriests
,
and
Presbiters
have
been
the
truest
Priest-biters
,
Claw-clergies
,
and
Mar-Priests
themselves
.
,
but
specially
the
Clergy
immediately
under
the
Popes
supremacy
,
were
priviledged
so
far
,
as
to
stand
exempted
from
the
reach
of
the
civill
law
,
and
to
save
themselves
the
trouble
of
being
hanged
,
when
they
had
deserved
it
as
much
as
other
men
,
by
a
businesse
called
the
benefit
of
the
Clergy
,
i.
e.
the
immunity
of
the
Clergy
from
the
civil
law
,
[
*
](A39566-e211120-b)
*
Rem
enim
indignam
esse
putant
&c.
saith
Calvin
Inst.
li.
4.
c.
11.5.15
.
they
deem
it
a
disparagement
that
they
should
be
made
to
answer
in
their
own
personall
causes
before
any
civil
Magistrate
,
and
suppose
both
the
liberty
and
dignity
of
the
Church
i.
e.
the
Clergy
,
to
ly
in
an
exemption
from
the
common
seats
of
judicature
,
and
their
laws
:
but
the
Bishops
of
old
,
who
were
otherwise
strict
enough
in
pleading
the
priviledges
of
the
Church
,
did
judge
it
no
disgrace
either
to
themselves
or
their
function
to
subject
themselves
to
civill
powers
.
some
relikes
of
which
benefit
the
Clergy
once
had
,
and
still
hath
in
some
places
,
seem
to
me
to
remain
in
our
civil
Courts
,
wherein
we
see
in
some
capital
crimes
,
the
malefactour
,
si
legat
ut
Clericus
,
if
he
can
,
but
read
like
a
Clerk
or
Clergy
man
[
*
](A39566-e211160-b)
*
whose
work
lay
mostly
in
reading
service
in
old
time
,
till
the
Gospel
came
again
to
be
p●eached
in
these
latter
daies
.
,
he
escapes
execution
,
when
else
he
should
have
died
without
remedy
,
which
favour
is
also
called
the
benefit
of
the
Clergy
,
yet
we
desire
that
no
manner
of
men
may
have
exemption
from
the
course
of
civil
Justice
,
yea
if
we
whom
they
call
Anabaptists
do
any
thing
at
any
time
worthy
of
death
by
the
civil
law
rightly
regulated
we
refuse
not
to
die
:
but
as
we
desire
that
others
should
,
so
are
we
willing
our selves
in
civil
matters
to
stand
at
Caesars
i.
e.
the
civil
Magistrates
judgement
seat
where
we
ought
to
be
judged
in
such
cases
:
and
thus
did
Paul
,
when
accused
by
the
Priests
as
a
Pestilent
fellow
,
and
a
mover
of
sedition
meerly
for
preaching
the
Gospel
:
To
the
Jews
,
saith
he
,
have
I
done
no
wrong
,
nor
yet
against
Caesar
have
I
offended
&c.
therfore
no
man
may
deliver
me
to
them
,
I
appeal
unto
Caesar
Act.
24.5.12.13
14.20.25
8.11
.
where
we
see
that
in
case
of
civil
injury
charged
upon
him
as
committed
by
him
he
appeals
to
Cesar
to
judge
,
though
Cesar
was
a
heathen
,
and
he
a
Christian
,
and
not
of
Cesars
Religion
,
which
he
had
been
a
mad
man
in
doing
,
had
the
question
been
simply
about
the
right
Religion
,
yea
when
any
question
a
ro●e
in
the
Church
about
Religion
,
as
in
the
point
of
circumcision
Act.
15.
the
Apostles
,
Elders
and
brethren
considered
of
it
among
themselves
,
consulting
the
mind
of
the
spirit
in
the
word
,
and
had
they
not
agreed
it
,
they
would
not
have
referred
it
,
nor
,
had
any
not
conformed
to
their
determination
in
that
point
,
would
they
have
complained
of
them
to
Cesar
:
and
as
Paul
would
not
stand
at
Cesars
judgement
seat
in
Religious
,
as
he
desired
to
do
in
civil
,
so
Cesars
Deputies
would
not
meddle
at
all
,
as
Magistrates
,
in
Religious
cases
:
for
when
the
Jews
set
Paul
before
the
judgement
seat
of
Gallio
deputy
of
A●haia
,
and
complained
saying
,
This
fellow
perswadeth
men
to
worship
God
contrary
to
the
law
,
Gallio
said
▪
if
it
were
a
matter
of
wrong
,
or
wicked
lewdnesse
;
O
ye
Iews
,
reason
would
that
I
should
bear
with
you
,
but
if
it
be
a
question
of
words
,
and
names
,
&
of
your
law
,
look
ye
to
it
,
for
I
will
be
a
jud●e
of
no
such
matters
,
and
he
drave
them
from
the
judgement
seat
,
as
who
should
say
,
we
are
set
to
keep
civil
peace
and
right
among
you
,
but
not
at
all
to
determine
you
in
your
worships
:
Oh
therfore
that
the
Magistracy
would
consider
it
that
they
are
set
not
to
force
men
to
submit
all
to
one
worship
,
nor
yet
forcibly
to
suppresse
either
Heresie
or
truth
,
but
to
prevent
tumultuousness
about
either
.
If
Demetrius
,
and
the
craftsmen
of
like
occupation
who
make
shrines
for
Diana
have
a
matter
of
wrong
against
any
,
let
the
civill
law
be
open
,
and
let
them
plead
each
other
there
;
but
if
the
enquiry
be
concerning
other
matters
(
as
namely
setting
at
nought
their
craft
,
prophaning
the
Temples
of
their
Goddesse
and
destroying
their
false
worships
by
plain
preaching
of
truth
,
what
s
Heredox
,
what
Orthodox
in
worship
,
&c.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Last
of
all
though
the
Lord
prohibit
the
standing
of
Idolators
&c.
in
the
Church
2
Cor.
6.
Rev.
2.
yet
he
himself
,
who
could
presently
root
them
out
,
if
t
were
his
mind
,
permits
not
onely
true
,
but
also
false
worshippers
,
Hereticks
&c.
to
have
a
being
in
the
world
,
and
therefore
me
thinks
Gods
Vicegerent
should
not
be
against
it
:
It
is
according
to
the
will
of
God
himself
permitting
,
not
approving
them
,
that
heresies
do
arise
,
but
its
according
to
his
good
will
approving
,
and
in
his
wo●d
appointing
that
they
shall
stand
in
the
world
,
when
risen
,
further
then
they
can
be
annihilated
by
the
word
.
And
as
the
Scripture
shewes
how
far
he
himself
tolerates
them
,
so
the
Divines
themselves
(
as
shy
as
they
are
of
having
them
tollerated
)
do
Give
these
good
Reasons
of
Gods
suffering
of
Hereticks
.
1
For
the
discovering
of
the
sound
,
that
Gold
and
Silver
may
be
known
from
hay
and
slubvle
,
that
by
the
Devills
sitting
of
us
the
good
corn
may
be
discerned
from
chaff
:
it
is
the
Apostles
Reason
1
Cor.
11.19
.
that
they
which
are
approved
may
be
known
,
for
who
they
are
that
,
with
the
weapons
of
the
Churches
warfare
,
are
valiant
for
the
truth
,
indurers
of
hardship
as
good
Souldiers
of
Christ
&c.
would
not
appear
,
if
there
were
no
Hereticks
,
False
worshippers
,
Antichristians
,
Truth
treaders
&c.
to
try
them
;
true
love
to
Christs
truth
can
never
be
seen
,
if
never
tryed
,
nor
tryed
if
truth
never
opposed
,
hated
,
hunted
,
and
that
to
death
too
sometimes
,
by
the
fierce
wrath
,
and
cruel
malice
of
its
enemies
.
2.
That
truth
may
be
discussed
and
fetcht
out
as
fire
from
the
concussions
o●
flint
and
steel
.
Truth
had
not
been
fetcht
half
so
far
out
of
the
dark
,
nor
from
under
that
Popish
Smoother
of
traditions
at
this
time
,
as
it
is
,
had
not
the
CCClergy
so
hotly
hunted
it
,
and
so
fiercely
clasht
against
all
that
came
out
to
clear
it
.
If
there
had
not
been
an
Hereticall
CCClergy
crying
out
Heresie
against
all
truth
,
the
world
had
never
heard
so
much
of
it
in
these
latter
daies
as
now
it
hath
;
and
I
verily
perswade
my self
,
that
as
the
day
breakes
and
the
shadowes
fly
away
,
the
way
of
truth
in
the
hearts
of
the
Just
,
and
in
the
eyes
of
the
of
the
world
(
by
how
much
the
CCClergy
calls
Heresie
upon
it
)
shall
shine
more
,
and
more
still
to
the
perfect
day
,
[
*
](A39566-e211690-b)
*
who
saw
some
truth
in
their
daies
,
wherein
t
was
twilight
,
but
not
all
that
is
now
to
be
seen
,
for
though
I
reverence
the
men
(
as
I
do
every
man
,
that
sees
truth
as
far
as
it
shines
clearly
in
his
time
)
yet
Luther
left
much
truth
unseen
to
himself
,
behind
him
,
and
some
of
Calvins●nstitutions
●nstitutions
too
are
none
of
Christs
.
if
Luther
and
Calvin
had
not
been
,
and
that
so
fiercely
,
flung
at
by
Popish
Priests
because
they
preached
against
indulgencies
,
and
selling
pardons
for
money
,
and
against
the
Lordlines
of
the
Popish
Hirrachy
,
they
had
not
heard
so
much
against
them
,
but
that
they
might
have
sold
more
pardons
,
then
they
have
done
since
:
and
the
2
latter
litters
of
Spiritual
lords
(
that
qua
CCClergy
)
came
out
of
the
Popes
loins
,
the
two
PPriesthoods
of
the
Protestant
party
might
have
lorded
it
longer
like
their
father
(
who
will
never
be
dead
as
long
as
they
are
alive
)
had
they
not
been
as
iron
and
steel
against
truth
,
and
true
worshippers
whom
God
makes
as
hard
as
flint
against
their
faces
,
that
by
their
concussions
against
it
,
he
may
the
more
fully
fetch
it
forth
,
the
oppositions
,
and
imprisonments
,
which
Paul
met
with
from
the
adverse
party
,
whereby
they
intended
to
smoother
it
in
his
daies
fell
out
rather
to
the
furtherance
of
the
Gospel
;
for
it
came
to
be
the
more
manifest
in
all
places
by
means
of
errors
so
earnest
appearance
against
it
1
Phil.
12.
to
19.
Thus
truth
hath
gained
ground
not
a
little
in
these
latter
daies
by
the
ominous
onsets
wherewith
falsehood
fights
it
,
and
would
fain
fright
and
force
it
to
hide
its
head
:
and
wisdome
works
out
it self
not
a
little
to
light
,
by
follies
flying
so
furiously
at
the
face
of
it
.
3.
That
the
truth
mihgt
be
better
loved
,
and
more
price
set
upon
it
,
we
prize
lihgt
the
more
by
our
knowledge
of
darkness
,
health
by
our
sense
of
sicknesse
,
errour
is
a
foil
to
a
Diamond
,
truth
looks
more
lovely
being
compared
with
it
.
The
lilly
looks
most
lovely
and
beautifull
,
when
it
stands
among
black
thornes
2
Cant.
2.
the
stars
,
though
ever
obvious
to
us
would
never
shine
if
there
were
no
night
,
contraria
juxta
se
posita
maxime
elucescant
,
contraries
set
together
discover
each
other
more
lively
in
their
severall
loathsome
or
lovely
formes
:
the
light
of
the
Sun
shewes
brightest
,
seemes
sweetest
,
when
it
breaks
from
under
a
dark
cloud
,
so
does
the
Sun
of
righteousnesse
now
arising
appear
the
more
lovely
,
by
how
much
it
hath
been
hid
from
the
earth
now
of
long
time
by
that
dismall
darknesse
,
and
smoak
of
Heresies
,
erroneous
false
worships
,
and
foolish
figments
with
which
the
CCClergy
hath
filled
all
parishes
throughout
CCChristendome
.
4
,
For
the
punishment
of
hypocrites
,
nominall
Christians
,
curious
Minds
,
such
as
have
itching
eares
,
and
heap
unto
themselves
teachers
,
stragling
sheep
fall
into
the
wolves
clutches
,
such
as
will
not
keep
the
steps
of
the
flock
,
but
go
after
the
flocks
of
the
Companions
ever
fall
into
most
dangers
of
seducement
,
all
which
is
most
plain
by
too
woful
experience
in
all
Nations
of
CCChristendome
,
for
while
Christianity
,
and
the
Gospel
was
professed
sincerely
,
as
it
was
(
saving
some
remote
beginnings
of
mens
traditions
to
take
place
against
the
commands
of
Christ
)
in
the
first
three
hundred
years
,
wherein
t
was
evidenced
by
the
ten
bloody
persecutions
that
Christians
served
Christ
for
love
then
,
and
not
for
loaves
nor
for
lives
sake
neither
,
for
they
loved
not
their
lives
unto
the
death
,
there
were
not
half
so
many
Hereticks
,
or
Heresies
as
have
been
since
:
but
when
once
after
Constantine
,
Christianity
comming
into
credit
,
and
being
not
onely
owned
by
the
Emperors
themselves
,
but
established
by
their
edicts
in
all
things
according
to
the
pattern
shewed
them
in
the
word
,
not
of
Christ
,
but
of
the
Catholique
Clergy
convened
in
Councels
,
as
the
Religion
sub
paena
to
be
submitted
to
,
men
turned
Christians
upon
such
sleight
grounds
,
and
were
born
to
that
Name
of
Christianity
without
the
Nature
,
no
otherwise
then
of
the
will
of
man
,
and
were
no
more
then
nomine
tenus
professors
of
it
,
the
Lord
in
his
just
and
severe
judgement
to
these
nominal
Christians
,
permitted
those
Spiritual
plagues
,
that
we
see
Rev.
8.
Rev.
9.
seconded
the
sounding
of
the
trumpets
,
to
fall
thick
and
three
fold
upon
the
world
:
suffered
the
Clergy
to
fall
to
contentions
,
jars
and
janglings
about
their
ambitious
interests
,
viz.
primacy
and
universallity
&c.
and
to
Apostatize
more
and
more
from
the
plain
primitive
truth
,
and
to
degenerate
be
degrees
into
darknesse
till
they
came
at
last
to
be
totally
blinded
in
things
of
God
,
and
blind
leaders
of
the
blind
Princes
and
people
,
that
implicitly
give
up
themselves
to
be
guided
by
them
,
that
both
might
drop
together
into
the
ditch
:
yea
he
suffered
that
great
star
the
Bishop
of
Rome
,
that
sometime
shone
very
bright
,
to
fall
as
wormwood
upon
the
third
part
of
the
waters
,
the
pure
doctrine
of
the
Gospel
,
i.
e.
to
foist
in
his
heresies
to
the
poisoning
and
imbittering
of
the
doctrine
,
so
that
many
died
,
even
all
that
drank
thereof
,
because
it
was
bitter
and
unwholsome
:
and
he
suffered
the
third
part
of
the
Sun
and
Moon
and
Stars
,
all
the
means
and
waies
of
Christs
own
institution
and
appointment
to
give
light
unto
men
by
,
to
be
smitten
,
and
darkned
corrupted
,
covered
with
false
glosses
,
depraved
with
heaps
of
heresies
,
and
traditions
&c.
crept
in
and
authorized
by
the
Pope
and
his
Ecclesiastical
Doctors
,
so
that
what
with
the
damnable
and
horribly
devillish
heresies
by
means
of
Mahomet
and
his
Alcoran
infecting
the
Orientall
Christians
through
all
Asia
,
and
these
Papisticall
errors
of
those
Arch-Hereticks
,
the
Pope
and
CCClergy
,
and
[
*
](A39566-e212080-b)
*
For
verily
these
Starrs
for
their
light
of
learning
(
as
Dr.
Featley
confesses
p.
165.166
.
)
have
been
the
Authors
,
devisers
and
broachers
of
Heresies
;
yea
peruse
(
saith
he
)
if
thou
please
all
the
antient
Heresies
listed
by
Epiphanius
,
Austin
,
Philastrius
,
Alphonsus
a
castro
,
Ambrosius
de
Rusconibus
,
and
others
,
and
therein
thou
shall
find
the
Ring-leaders
great
Clerks
,
and
accute
Sophisters
,
whence
is
that
true
observation
of
Tertullian
,
Philosophi
Hereticorum
Patriarchae
,
Philosophers
have
been
the
great
Grandfathers
of
Hereticks
.
Scholastick
Rabbies
,
who
with
vain
deceit
seduced
the
Occidental
part
of
the
world
,
from
the
simplicity
that
is
in
Christ
,
the
day
shone
not
for
a
third
part
of
it
,
&
the
might
likewise
i.
e.
the
third
part
of
that
pure
and
pretious
truth
of
Christ
which
shined
in
the
primitive
Churches
,
was
now
exclipsed
,
and
extinguisht
,
neither
had
men
by
the
third
part
so
much
,
of
that
clear
light
of
Christs
Gospel
that
they
were
wont
to
have
in
former
dayes
yea
further
in
way
of
plague
and
punishment
to
hypocrites
and
meer
nominal
Christians
,
the
Lord
at
last
suffered
that
star
,
which
fell
before
,
or
angel
of
the
Church
of
Rome
,
when
he
was
fallen
from
all
his
heavenlinesse
,
and
love
of
truth
,
to
earthlinesse
and
love
of
money
,
and
honour
from
beneath
,
to
open
the
bottomlesse
pit
,
i.
e.
the
way
to
the
very
depth
of
hellish
darknes
,
and
to
raise
up
a
smoak
or
thick
fog
of
errors
and
heresies
lies
,
&
traditions
,
which
as
the
smoak
of
some
great
furnace
darkened
the
sun
and
air
,
i.
e.
totally
put
out
the
light
of
Scripture
,
and
pure
administrations
,
which
were
but
in
part
ecclipsed
before
,
so
that
now
nothing
could
be
seen
,
(
as
it
were
)
but
Popish
legends
,
and
such
stuff
,
by
the
advantage
of
which
smoother
the
Locu●ts
came
out
i.
e.
the
Clergy
that
swarmed
all
over
the
earth
,
in
every
parish
one
at
least
stinging
,
hurting
,
wounding
to
eternal
death
by
their
poisonous
doctrines
;
propounded
under
pretence
of
the
word
of
Christ
,
all
persons
,
save
such
as
have
the
seal
of
God
in
their
foreheads
,
even
a
few
witnesses
to
the
truth
,
that
withstood
their
doctrins
,
which
locusts
are
said
to
be
scorpions
i.
e.
carrying
a
fair
face
,
but
stings
in
their
tailes
,
and
to
have
crowns
because
of
their
great
power
,
for
under
their
great
King
Apollyon
they
rule
all
,
and
reign
ore
the
Kings
of
the
earth
Clergy
,
Gods
heritage
,
Spiritual
men
,
Priests
,
men
of
God
,
which
are
the
true
titles
of
the
sheep
,
but
inwardly
are
ravening
wolves
,
into
whose
clutches
the
stragling
sheep
that
would
not
keep
the
steps
of
the
flock
of
Christ
,
but
turned
aside
after
the
flocks
of
the
companions
,
going
at
a
venture
which
way
the
most
went
,
for
companies
sake
right
or
wrong
,
did
fall
,
and
by
whose
Heretical
principles
men
are
in
danger
of
perishing
for
ever
.
Thus
when
the
world
would
be
nominally
,
yet
not
really
Christians
,
obeying
the
pure
word
of
Christ
,
would
not
endure
sound
doctrin
,
but
,
having
itching
ears
,
that
loved
to
be
tickled
not
grated
upon
,
grew
weary
of
the
plaines
of
the
Gospel
,
saying
to
the
Seers
see
not
,
and
to
the
Prophets
prophecy
not
,
prophecy
not
unto
us
right
things
,
speak
unto
us
smooth
things
,
prophecy
deceits
,
get
ye
out
of
the
way
,
turn
aside
out
of
the
path
,
cause
the
holy
one
of
Israel
to
cease
from
before
us
,
despising
his
word
,
and
rufusing
to
hear
the
Law
of
the
Lord
as
they
of
old
,
Isa.
30.
then
the
Lord
gave
them
their
own
hearts
lusts
,
and
sent
leanes
withall
into
their
souls
,
granted
them
heapes
upon
heaps
of
such
Cater-pillars
as
should
dwel
at
their
own
doors
,
and
devoure
their
soules
,
and
delude
them
with
Heresie
and
false
divinations
,
and
as
their
pay
for
so
doing
should
devour
also
the
tenth
of
their
labours
,
nay
the
sixth
in
all
parishes
through
the
Nations
;
he
removed
the
candlestick
out
of
his
place
,
and
because
they
walked
not
in
the
light
thereof
whilst
they
had
it
,
let
darkness
come
upon
them
,
he
gave
them
Priests
that
should
teach
for
hire
,
and
Prophets
that
should
divine
for
money
,
and
say
is
not
the
Lord
among
us
?
none
evil
can
come
upon
us
,
Mic.
2.11
.
he
gave
them
like
people
like
Priest
,
a
people
not
willing
to
be
taught
,
and
a
Priesthood
not
able
to
teach
,
he
removed
their
truth-teachers
into
a
corner
,
so
that
their
eyes
should
see
no
more
such
teachers
,
nor
their
ears
hear
any
voice
behind
them
,
saying
this
is
the
way
walk
in
it
,
and
so
opened
the
flood
gates
for
all
manner
of
horrible
Heresies
to
flow
in
upon
them
,
he
powred
upon
them
the
spirit
of
deep
sleep
,
and
closed
their
eyes
,
the
Prophets
,
their
Rulers
,
their
Seers
he
covered
,
so
that
the
vision
of
all
,
became
unto
them
as
the
words
of
a
book
sealed
,
which
if
delivered
to
their
learned
men
saying
read
this
I
pray
,
they
cannot
for
it
is
sealed
,
if
to
their
ignorant
people
,
saying
read
this
,
they
cannot
,
for
they
are
not
learned
,
t
is
for
their
Orthodox
Divines
,
and
not
for
them
to
read
and
expound
the
Scripture
,
forasmuch
as
the
people
drew
neer
to
God
with
their
mouth
,
and
with
their
lips
did
honour
him
,
with
Gloria
Patries
&c.
but
removed
their
hearts
far
from
him
,
and
would
have
their
fear
towards
him
taught
by
the
precepts
of
men
,
therefore
the
Lord
proceeded
to
do
a
marvellous
work
in
all
Christ'ndome
,
yea
a
marvellous
work
,
a
wonder
,
for
the
wisdome
of
their
wise
men
perisht
,
and
the
understanding
of
their
prudent
men
was
hid
,
and
the
Lord
left
them
to
do
their
works
in
the
dark
,
and
to
turn
all
things
upside
down
,
and
to
put
a
bridle
upon
the
jawes
of
the
people
,
and
ride
them
from
Ierusalem
unto
Babilon
,
even
to
all
manner
of
Heresie
,
blindnesse
,
and
confusion
for
ages
and
generations
together
.
Lastly
to
provoke
the
Pastors
to
diligence
,
and
watchfulness
,
to
prove
them
whether
they
be
hirelings
,
or
not
,
such
as
will
flie
when
the
wolf
comes
,
or
lay
down
their
lives
for
the
sheep
:
therefore
the
Apostle
Paul
speaking
specially
of
that
very
time
wherein
the
insolency
,
and
obstinacy
of
Hereticks
,
and
Schismaticks
should
increase
to
such
a
height
as
not
to
indure
sound
doctrine
,
but
rather
to
turn
from
the
truth
,
and
turn
to
fables
,
and
heap
false
teachers
to
themselves
to
tickle
them
up
in
their
lusts
,
preach
down
,
and
act
no
patience
,
but
rather
persecution
toward
those
that
preach
up
the
truth
,
in
consideration
thereof
,
charges
Timothy
to
whom
he
left
the
oversight
of
the
Church
at
Ephesus
,
in
order
to
the
making
full
proof
of
his
ministry
,
to
stand
to
it
then
with
so
much
the
more
diligence
,
to
preach
the
word
,
and
be
instant
in
season
,
and
out
of
season
,
to
reprove
,
rebuke
and
exhort
with
all
long
suffering
and
doctrine
,
to
watch
in
all
things
,
indure
the
afflictions
that
should
befal
him
from
the
hands
of
wolvish
spirited
men
:
2
Tim.
4.1
.
ad
8.
And
indeed
this
is
that
which
should
move
the
Pastors
of
the
several
congregations
of
Christ
,
and
such
whom
the
holy
spirit
hath
made
Overseers
of
that
little
flock
of
his
in
these
daies
,
to
take
good
heed
both
to
themselves
,
and
all
that
flock
;
for
throw
the
negligence
of
the
Pastors
turning
Hereticks
,
yea
wolves
themselves
in
former
dayes
,
the
sheep
have
been
most
miserably
misled
,
and
rul'd
over
with
force
and
cruelty
;
and
this
will
be
a
proof
of
their
love
to
Christ
above
their
lives
,
if
they
shall
give
all
diligence
to
the
feeding
of
the
sheep
,
and
lambs
of
Christ
,
not
flying
for
fear
of
men
from
that
worthy
work
,
not
forbearing
,
nor
shunning
to
deliver
unto
them
the
whole
councel
of
God
at
this
day
,
though
there
be
so
many
CCClergy
men
to
croak
against
them
for
it
:
And
here
let
it
be
well
noted
,
that
whether
here
,
or
wherever
throughout
this
discourse
,
I
dilate
on
the
duty
of
the
Pastors
,
and
put
them
on
to
performance
of
it
,
I
mean
the
Pastors
of
the
Churches
,
which
are
commonly
called
Anabaptists
,
which
are
among
the
Nations
as
sheep
among
wolves
,
as
the
lilly
among
thornes
,
rent
and
torn
for
their
Testimony
to
the
Truth
,
and
not
YYYou
the
PPPriesthood
,
YYYou
the
PPPastoralty
of
the
Parishes
,
for
verily
he
is
blind
that
beholds
you
not
to
be
no
Pastors
,
but
rather
H●relings
,
yea
Wolves
,
Persecutors
then
Pastors
of
the
sheep
of
Christ
,
yea
even
you
Presbyterian
Pastoralty
as
well
as
others
.
Indeed
you
have
the
boldnesse
to
stile
your selves
the
Ministers
of
Christ
,
but
you
are
wrapt
up
in
a
cloud
of
confusion
and
contradiction
about
the
proof
of
your
Pedigree
as
from
him
;
yea
when
its
closely
quaeried
whence
you
came
(
I
mean
as
to
your
ministerial
function
,
and
capacity
)
seeing
you
cannot
derive
your
ordination
by
a
lineal
[
*
](A39566-e212550-b)
*
Of
which
chain
of
succession
of
Ministry
,
if
but
one
link
fail
,
or
chance
to
be
lost
,
so
that
it
meets
with
interruption
,
you
confesse
,
all
your
Ministry
lies
on
the
ground
too
,
and
cannot
at
any
hand
be
counted
valid
or
raised
again
:
and
yet
if
there
was
not
a
breach
of
that
line
in
the
link
of
Pope
Joan
(
aliâs
Gilberta
an
English
woman
born
at
Lin
,
who
was
both
literally
and
mystically
the
Whore
of
Rome
,
and
therefore
far
(
I
wot
)
from
being
a
true
Presbyter
,
or
Minister
of
Christs
Church
,
in
which
women
are
forbid
to
usurp
authority
)
then
my
understanding
failes
me
not
a
little
.
succession
from
the
Apostles
otherwise
,
some
of
you
(
and
I
judge
the
most
)
do
not
deny
,
but
that
remotely
you
receive
your
orders
from
the
Pope
,
who
(
as
you
say
)
not
as
Pope
,
but
as
Presbyter
,
ordained
those
Bishops
which
,
not
as
Bishops
,
but
as
Presbyters
ordained
you
Presbyters
(
though
t
will
prove
but
Priests
when
all
is
done
,
if
the
Antients
among
you
consult
the
common-prayer
book
,
and
form
of
your
ordination
)
a
pretty
series
for
the
Ministers
of
Christ
to
descend
in
:
why
Sirs
are
you
not
ashamed
of
this
to
cry
out
against
the
Pope
as
Antichrist
,
and
Rome
as
an
Apostate
strumpet
,
and
yet
to
hold
all
you
have
as
a
Ministry
from
,
and
through
these
,
and
that
too
since
they
Apostatized
from
the
truth
?
shall
we
think
that
all
Christs
ministers
descend
lineally
from
the
loines
of
Antichrist
?
ye
are
witnesses
then
against
your selves
that
your
Grand-father
is
the
Pope
,
and
so
that
you
descended
one
,
and
the
same
way
with
those
locusts
,
even
popish
Priests
,
Iesuites
,
Monks
,
and
Friers
and
that
you
are
no
better
born
,
as
to
your
being
men
in
holy
orders
,
then
the
veriest
Scoundrel
among
them
,
that
depends
together
with
you
upon
that
Hierachy
:
Mr.
Rutherford
saies
Diotrephes
i.
e.
the
Pope
is
the
native
Father
of
the
Bishops
,
and
therefore
he
must
be
at
least
the
Grand-father
of
you
Presbyters
.
Yet
some
of
you
are
so
ashamed
to
have
it
said
that
,
as
Ministers
of
Christ
,
you
receive
your
orders
,
and
standing
,
as
such
,
from
Antichrist
,
that
you
professe
not
to
act
in
your
ordinations
to
,
and
executions
of
the
ministerial
function
as
from
Gregory
the
Great
,
[
*
](A39566-e212920-b)
*
Who
by
Austin
the
Monk
dispatcht
an
Ordination
hither
(
with
resolution
about
infants
viz.
that
in
case
of
necessity
they
might
be
baptized
)
by
which
ordination
men
have
ever
since
bin
authorized
to
ordain
here
and
such
as
have
been
ordained
to
baptize
.
but
to
renounce
that
,
and
to
ordain
now
not
as
Presbyters
that
were
in
orders
from
such
as
were
in
orders
from
the
Pope
,
but
rather
as
persons
deputed
so
to
do
by
the
ordinances
of
Parliament
,
extant
to
that
purpose
,
and
by
the
power
,
and
appointment
of
the
Civil
Magistrate
,
who
(
say
you
)
is
he
that
only
hath
power
to
raise
all
again
since
the
treading
down
in
matter
of
both
Ministry
and
Ordinances
,
and
may
as
well
do
it
with
his
own
hands
,
if
he
please
,
as
appoint
you
to
do
it
,
making
him
the
chief
officer
that
Christ
hath
set
in
his
Church
,
to
redresse
all
that
s
amisse
in
it
:
such
a
Mish-mash
as
this
was
once
more
largely
uttered
by
Mr.
Glenden
in
a
discourse
at
Swevenock
in
order
to
the
proving
the
Ministry
of
the
Church
of
England
to
be
a
true
Ministry
:
But
if
the
Magistrate
were
any
Church
officer
(
as
at
all
he
is
not
[
*
](A39566-e213030-b)
*
For
the
civil
Magistracy
may
reside
in
women
(
as
is
also
shewed
above
)
who
though
by
Pope
Ioanes
example
they
may
yet
by
Pauls
rule
they
may
not
usurp
authority
in
the
Church
.
)
so
as
that
men
,
that
have
their
orders
from
his
ordinances
(
as
it
seems
the
Junior
Sophisters
of
this
age
have
)
are
(
as
to
the
outward
call
or
ordination
)
true
Ministers
of
Christ
,
yet
that
makes
nothing
to
the
proving
of
you
to
be
so
,
that
stand
Ministers
of
the
old
stamp
,
from
the
hands
of
the
old
Lord
Bishops
:
besides
some
,
yea
it
may
be
the
most
of
you
that
hold
your
present
authority
to
ordain
in
from
the
Parliament
,
scarce
held
the
Parliament
while
,
it
stood
,
[
*
](A39566-e213090-b)
*
For
now
that
s
put
down
also
,
as
to
the
present
session
,
as
every
power
will
be
,
and
that
suddenly
and
with
shame
,
that
puts
down
others
for
tyranny
,
covetousness
,
unrighteousness
,
self
settlement
in
greatnesse
,
and
delay
of
justice
to
poor
people
that
cry
for
it
in
these
latter
daies
,
and
yet
succeeds
them
in
the
same
sins
,
and
in
such
security
as
to
say
,
Populus
me
sibilet
,
at
mihi
plaudo
Ipsa
domi
simulac
nummos
contempler
in
Arca.
of
any
authority
at
all
since
the
last
new
modelling
of
it
,
so
discontented
were
you
that
your
Northern
model
was
in
no
more
request
:
yea
though
you
held
it
such
a
lawful
,
and
sufficient
power
,
when
they
made
an
ordinance
for
Tith
and
Trebble
dammages
,
that
you
held
your selves
bound
in
conscience
to
God
,
or
rather
your
own
good
,
to
obey
it
,
and
improved
you
selves
to
the
utmost
to
see
it
executed
on
conscientious
delinquents
against
it
,
yet
when
ordinances
for
double
service
came
,
as
solemn
fasts
(
witnesse
that
of
Iun.
13.1652
.
)
so
strictly
enjoined
to
be
observed
by
the
Ministers
of
every
parish
,
how
many
of
you
drew
your
necks
out
of
the
coller
,
as
not
owning
the
then
Parliament
to
be
a
power
,
that
you
might
lawfully
submit
to
:
thus
an
ordinance
that
is
charged
topful
of
benefice
you
durst
venture
to
let
off
,
but
when
one
came
that
had
nothing
but
bare
office
in
the
mouth
of
it
,
then
they
,
by
whose
orders
you
pretended
to
stand
in
both
benefice
and
office
,
might
give
order
to
discharge
it
twice
,
before
you
would
once
discharge
it
.
And
as
your
meet
Mongrell
Caesarean
;
Magistratical
,
Pope-episcopall
kind
of
Ordination
,
together
with
that
unworthy
unPastorlike
forcible
Obtrusion
of
your selves
as
Pastors
on
people
without
their
free
election
;
so
your
Popelike
practises
and
unministerly
management
of
your selves
in
all
other
particulars
,
doth
proclaim
you
plainly
to
be
no
true
Ministers
of
Christs
Gospel
,
nor
true
Pastors
of
the
flock
,
but
rather
to
be
Wolves
,
Theeves
,
Robbers
,
Hirelings
that
come
not
in
by
the
dore
Jesus
Christ
,
but
climb
into
the
folds
some
otherwaies
,
to
wit
the
recommendation
of
great
men
and
sometimes
buying
the
gift
of
the
spirit
i.
e.
a
spiritual
living
,
yet
modestly
saying
No
thrice
as
the
Bishops
when
they
had
given
a
thousand
pound
for
the
place
,
and
improvement
of
your
interest
in
your
Patrons
,
and
do
come
into
spoil
,
steal
,
destroy
and
serve
your
own
selves
of
them
as
well
as
you
can
,
while
you
are
with
them
,
and
so
away
again
to
make
a
prey
of
some
other
parishes
,
for
verily
if
you
can
spie
out
any
flocks
that
have
better
fleeces
then
other
(
leaving
those
you
lived
with
before
to
shift
for
themselves
)
without
their
leave
,
&
with
the
leave
of
such
as
pretend
to
the
power
of
presentment
,
you
l
be
their
Pastors
whether
they
will
or
no
:
but
if
any
of
you
be
chosen
for
their
churchmen
by
a
poor
people
that
want
a
great
Benefice
for
their
Cure
,
they
must
for
you
want
the
Benefit
of
a
Cura●e
.
Yea
what
maintenance
is
in
this
or
that
vacant
parish
,
which
you
are
harping
after
,
is
one
of
the
main
Questions
thats
about
it
:
yea
Ye
minister
for
maintenance
,
ye
teach
for
reward
,
ye
preach
fo●
hire
,
ye
divine
for
money
,
ye
turn
the
Gosspel
into
a
meer
trade
,
to
the
learning
of
which
you
put
men
out
as
Apprentices
about
some
seven
years
to
the
universities
,
and
then
allow
them
(
as
free
men
therof
)
to
set
up
for
themselves
and
get
as
good
livings
by
it
as
they
can
:
where
you
may
be
sure
of
sufficient
wages
,
you
will
tell
men
a
little
of
the
truth
,
and
truely
t
is
not
much
of
it
that
you
know
,
but
you
care
not
how
little
you
preach
of
that
little
you
have
to
preach
,
where
you
can
hope
to
have
but
little
pay
for
your
pains
.
Wo
to
yee
O
ye
National
PPPriesthood
,
t
is
too
too
eviden
that
you
are
not
the
Shepheards
of
the
sheep
,
yea
you
are
the
idol-shepheards
,
that
leave
the
flock
to
provide
for
your selves
,
not
regarding
their
welfare
,
when
by
s●incking
away
from
them
you
can
provide
but
a
little
better
for
your
own
:
you
are
(
exceptis
excipiendis
)
saving
some
few
hundreds
among
many
thousands
,
Hirelings
'
that
flee
to
prefer
,
better
,
secure
,
advance
,
or
advantage
your selves
,
because
you
are
Hirelings
,
and
care
not
for
the
sheep
:
you
are
Pastors
that
are
become
bruitish
,
you
have
not
sought
the
Lord
,
but
your selves
for
the
most
part
,
therefore
shall
ye
not
prosper
,
but
your
sheep
shall
be
scattered
away
from
you
Ier.
10.
yea
verily
you
drive
them
from
you
dayly
more
and
more
,
not
onely
by
many
pieces
of
your
dry
divinity
but
specially
with
your
terrible
doctrine
of
trebble
damages
,
in
which
you
drive
so
furiously
upon
them
,
that
you
drive
them
both
out
of
your
dores
,
and
their
own
also
:
you
have
an
evill
eye
of
covetuousnesse
,
and
greedinesse
upon
the
tenth
of
every
mans
substance
,
and
therefore
you
loose
no
time
,
while
the
law
of
man
favours
you
in
it
,
though
not
the
man
Christ
Jesus
,
and
spare
no
pains
,
but
take
,
scrape
,
strive
,
streign
,
ride
,
run
,
rake
,
wrangle
,
weary
out
your selves
and
neighbours
,
and
all
Courts
and
Committees
,
in
City
and
Country
to
have
something
out
of
every
thing
,
for
doing
worse
then
nothing
,
till
you
not
onely
trebbly
endamage
,
but
totally
undo
many
poor
mens
wives
and
childrens
bodies
,
and
your
own
souls
too
(
except
ye
repent
,
little
considering
that
an
inheritance
gotten
hastily
in
the
beginning
,
shall
not
be
blessed
in
the
end
;
you
devour
widowes
houses
,
and
for
a
pretence
make
long
prayers
,
and
therefore
will
receive
greater
damnation
;
you
Tith
[
*
](A39566-e213330-b)
*
I
mean
take
tith
,
for
you
pay
none
,
mint
and
rue
,
and
all
manner
of
herbs
,
corn
[
*
](A39566-e213340-b)
*
of
which
you
have
the
fift
not
the
tenth
,
if
the
husbandmans
charges
be
all
considered
.
,
lamb
,
wool
,
milke
,
egges
,
calves
,
pigs
,
apples
,
peares
,
plums
,
flax
,
hey
,
hens
,
hops
,
hemp
,
wood
,
houses
,
cum
multis
aliis
,
quae
nunc
praescribere
longum
est
,
either
in
kind
,
or
pecunialiter
,
but
you
passe
over
judgement
,
mercy
,
faith
,
and
the
weighty
matters
of
Christs
law
you
eat
the
fat
,
and
cloth
your selves
with
the
wool
,
and
kill
them
that
are
fed
,
but
you
feed
not
the
flock
;
you
even
flea
the
very
flesh
from
mens
bones
,
for
your
un-dues
,
and
that
such
men
too
sometimes
,
whom
your selves
are
,
so
far
from
teaching
,
that
you
have
need
to
learn
of
them
,
which
be
the
first
principles
of
the
oracles
of
God
:
you
feed
your
people
with
words
,
but
not
with
the
word
:
you
strengthen
not
the
diseased
,
but
strengthen
them
in
their
diseases
;
you
strengthen
the
hands
of
the
wicked
,
that
they
do
not
return
from
their
wickednesse
,
and
discourage
the
hearts
of
the
righteous
:
you
run
from
place
to
place
,
parish
to
parish
,
parsonage
to
parsonage
,
pretending
you
have
Christs
call
from
this
to
that
,
when
the
loadstone
that
leads
you
is
the
love
of
lucre
:
and
when
you
are
about
to
leave
one
living
for
the
love
of
another
,
you
often
dance
a
while
between
both
,
serving
them
by
turns
,
by
the
halves
,
till
the
half
year
be
expired
,
that
you
may
have
your
half
years
hire
from
both
places
,
and
when
you
take
your
leave
of
the
flock
,
which
you
fleec't
before
,
then
what
a
deal
of
do
there
is
to
part
,
and
such
scrape
sometimes
,
as
if
it
went
to
the
hearts
of
you
,
that
you
must
forsake
them
;
then
there
is
farewell
speeches
,
farewell
Sermons
,
farewell
all
at
once
,
once
for
all
,
the
Lord
be
with
you
,
and
such
like
;
but
the
devil
may
take
them
all
,
and
be
their
minister
if
he
will
for
you
,
if
you
can
but
get
Christs
call
to
a
bigger
living
,
or
some
more
emolumentall
employment
:
And
howbeit
,
you
parish
PPPastors
can
give
your selves
a
dispensation
from
Christ
to
run
away
(
for
selfs
sake
)
when
you
please
from
your
flocks
,
yet
if
any
of
your
flocks
run
away
from
you
(
for
Christs
sake
)
to
other
Pastors
,
many
of
you
take
on
heavily
at
this
,
saying
t
is
a
most
miserable
thing
,
that
when
you
have
converted
them
,
and
been
a
means
of
opening
their
eyes
[
*
](A39566-e213380-b)
*
If
you
were
not
blind
your selves
,
you
would
gather
thus
much
from
that
,
viz.
that
while
men
are
blind
they
sat
under
your
ministry
,
but
when
once
they
begin
clearly
to
see
,
they
can
see
no
ground
to
sit
under
you
any
longer
.
,
they
should
presently
run
away
from
your
ministry
:
you
may
separate
your selves
it
seems
without
sin
from
them
,
for
more
Tith
,
but
if
they
separate
themselves
from
you
for
more
Truth
,
this
is
such
a
h●gh
piece
of
Schism
,
and
iniquity
in
the
Church
,
as
deserves
to
be
sharpely
censured
by
the
State
,
at
least
if
they
abide
not
in
all
conformity
to
the
cry
of
your
wide
mouthd
coffers
?
which
if
they
do
there
s
so
much
the
more
content
:
yea
let
them
run
to
what
Pastors
they
will
,
so
they
still
stand
Paymasters
to
you
,
for
what
said
one
even
what
many
more
of
you
proclaim
is
in
your
minds
,
by
your
mindlesseness
of
ministring
to
men
in
spiritual
things
,
any
farther
then
they
minister
to
you
in
carnal
viz
let
them
run
to
the
devil
if
they
will
(
quoth
he
)
(
for
so
you
judge
they
do
when
they
run
from
you
to
God
)
so
they
will
but
pay
us
our
tithes
.
How
justly
may
even
England
say
as
Isaiah
said
of
Israel
of
old
Isa.
56.10.11.12
.
his
watchmen
are
all
blind
,
they
are
dumb
dogs
that
cannot
bark
,
(
but
bite
they
can
bitterly
if
men
put
no
into
their
mouthes
)
sleeping
,
lying
down
,
loving
to
slumber
,
greedy
dogs
that
never
have
enough
,
all
looking
to
their
own
way
;
every
one
to
his
gain
from
his
quarter
.
And
as
you
can
shift
and
flee
from
flock
to
flock
,
and
stand
in
several
livings
one
after
another
,
&
some
of
you
in
two
or
three
together
in
the
same
creeds
,
catechisms
,
formes
of
worship
,
Government
&c.
for
your
own
earthly
ends
,
and
emoluments
,
so
can
you
stand
under
severall
postures
,
practises
,
creeds
,
catechisms
,
forms
of
worship
,
government
in
the
same
livings
rather
then
lose
them
,
when
time
and
tide
turns
so
strongly
upon
you
,
as
to
turn
you
out
of
your
places
,
if
you
turn
not
with
it
.
Yea
verily
you
are
the
most
subtle
,
shifting
,
sinful
,
shameful
,
shuffling
,
self
Saviours
(
some
few
still
excepted
,
for
those
that
know
their
innocency
in
this
,
I
speak
not
of
them
,
but
if
any
mens
consciences
tell
them
,
I
speak
of
them
,
I
speak
of
them
indeed
)
from
suffering
joyfully
the
spoiling
of
your
goods
,
turning
out
of
your
houses
,
in
the
troublous
turnes
of
times
,
for
your
professed
conscience
scruples
,
that
are
to
be
found
throughout
the
earth
:
hence
it
is
that
you
are
generally
quiet
under
the
absence
of
that
which
you
strictly
pleaded
for
as
truth
,
while
it
stood
,
and
under
the
establishment
of
that
which
you
stiled
,
and
stickled
against
as
error
,
till
it
was
set
up
,
when
the
remove
was
made
by
the
hand
of
that
authority
,
that
was
like
to
remove
you
out
of
your
places
if
you
sided
not
with
it
:
you
suspend
the
removal
of
known
corruptions
,
and
practise
of
known
truths
many
times
,
unlesse
the
whole
state
will
move
all
in
a
body
with
you
,
and
unlesse
all
men
may
be
made
to
march
your
way
by
Canons
,
Ordinaces
and
Acts
,
yea
one
order
for
this
or
that
from
the
Rulers
hath
often
given
you
a
more
clear
sight
of
some
things
you
seemd
not
to
see
before
in
an
hour
,
then
bare
reason
would
have
done
in
a
year
:
from
your
Masters
to
you
,
as
well
as
to
your
servants
from
you
stat
pro
ratione
voluntas
.
Hence
it
is
that
the
same
persons
could
ever
serve
the
nations
in
the
office
of
Priesthood
under
powers
never
so
different
,
never
so
contradictory
one
to
other
in
principles
,
postures
,
practises
,
government
,
discipline
,
liturgies
,
formes
,
Creeds
,
Catechisms
,
when
there
was
no
other
remedy
,
though
till
the
sword
decided
it
there
was
nothing
,
but
deadly
implacability
,
irreconcileablenesse
to
each
others
waies
,
maugre
all
that
the
word
could
do
among
you
:
witnesse
the
case
of
Common
prayer
,
which
many
of
you
saw
to
be
a
corruption
,
yet
kept
to
it
while
t
was
dangerous
to
decline
it
,
and
till
Authority
took
it
away
;
what
Authority
had
to
do
to
take
it
away
by
force
from
them
,
whose
conscience
,
being
blinded
,
perswaded
them
they
ought
to
use
it
,
I
leave
to
authority
to
examine
,
yet
sure
I
am
that
Authority
hath
no
Authority
from
God
,
if
it
be
a
corruption
,
to
excuse
,
impower
or
authorize
any
one
to
practise
it
without
sin
,
for
so
much
as
but
an
hour
;
and
many
of
you
,
that
could
not
see
it
to
be
any
corruption
at
all
,
but
rather
such
a
thing
as
would
pluck
up
all
Religion
by
the
rootes
,
till
such
time
as
Authority
did
remove
it
under
that
name
,
on
pain
of
five
and
ten
pounds
forfeiture
to
them
that
used
it
,
did
then
see
it
a
corruption
,
and
imbraced
the
Directory
in
its
stead
,
and
did
not
sleep
,
as
before
,
but
were
changed
in
a
moment
;
yea
we
cannot
be
ignorant
(
for
who
so
blind
as
they
that
cannot
see
what
they
cannot
but
see
)
of
the
Protaean
practises
of
you
Priesthood
,
who
since
the
new
moulding
of
things
here
in
E●gland
from
the
depth
of
Popish
darknesse
,
have
been
the
most
self
preserving
sect
as
is
to
be
seen
this
day
in
the
world
,
keeping
together
Catervatim
in
covents
,
Counsells
,
Classes
,
and
as
trooping
,
so
trumpeting
together
for
the
most
part
in
one
tone
according
to
the
tempers
of
the
Princes
in
whose
times
you
happened
to
be
trained
up
,
or
have
a
being
in
,
against
all
that
as
Heresie
which
you
saw
the
Higher
Powers
,
or
general
Assemblies
of
the
Kirk
directing
,
and
State
correcting
,
would
have
so
,
and
(
saving
some
few
still
among
as
well
the
Popish
,
as
Prelatick
,
and
Presbyterian
Priests
(
for
its
a
hard
case
,
if
there
be
never
a
consciencious
Priest
at
Rome
)
that
would
say
otherwise
then
you
all
said
)
saying
and
unsaying
,
seeing
and
unseeing
,
turning
and
returning
changing
and
unchanging
▪
singing
a
new
song
,
and
unsinging
it
again
,
agreeing
to
speak
with
one
mouth
like
the
Prophets
that
Prophecyed
before
Ahab
1
Kin.
22.13
.
who
all
,
save
one
Micaiah
,
said
but
one
thing
,
and
nothing
still
but
good
,
good
to
please
the
King
:
so
that
whereas
of
old
it
was
throughout
all
Christendome
like
Priest
,
like
Prince
,
like
People
(
the
heart
of
all
Kingly
power
being
hammered
to
the
will
of
the
Whore
,
with
whom
it
was
enamoured
,
Ahab
being
not
a
little
overwiv'd
by
Iezebell
that
stole
the
breeches
from
him
while
he
lay
in
bed
with
her
,
and
ran
a
whoring
after
her
from
the
Lord
)
so
now
since
the
civil
Powers
in
these
parts
are
resolved
to
be
suprem
,
and
to
be
no
more
such
underlings
,
as
to
crouch
any
further
then
Consultativè
about
religion
to
any
of
the
three
parts
of
the
Tripple
Crown
,
you
the
Priesthood
seeing
all
your
Pomp
depend
upon
your
obedience
to
the
Sic
volo
,
Sic
jubeo
of
King
Henry
and
his
Successors
,
it
hath
been
here
like
Prince
,
like
Preist
,
like
People
;
me
thinks
I
here
you
say
,
O
yee
time-serving
,
Prince
Pleasing
Priesthood
,
Tempora
mutantur
&
nos
mutamur
in
illis
;
let
us
have
our
fees
,
the
fleece
,
and
let
the
flock
feed
how
they
will
.
Kings
,
Popes
,
or
People
,
which
ere
Supreme
do
sit
,
May
let
Religion
be
as
you
think
fit
:
We
cannot
but
be
aware
,
unlesse
we
will
wink
,
how
the
body
of
you
the
Priesthood
have
,
for
livings
sake
,
like
reeds
in
the
tide
leaned
this
way
and
that
way
,
even
which
way
soever
the
waters
have
turned
,
and
stood
under
K.
Henry
Papists
,
under
K.
Edward
Protestants
,
under
Q.
Mary
Papists
,
under
Q.
Elizabeth
,
and
K.
Iames
Protestants
,
and
though
you
were
ever
eager
for
that
form
of
Government
and
Worship
still
that
was
in
present
being
,
pleading
the
truth
of
it
,
as
if
you
would
have
lost
your
lives
rather
then
left
it
,
crying
out
that
Religion
it self
was
taken
away
if
that
were
not
continued
,
as
of
old
for
Masse
,
and
Popes
supremacy
,
and
more
lately
for
Common
prayer
and
Episcopacy
,
and
more
lately
yet
for
a
Synodian
Supremacy
,
and
Scottish
Directory
,
yet
like
children
crying
for
the
losse
of
some
Gaudy
Hornbook
,
or
Gilded
Primmer
,
a
new
Book
,
a
new
Psalter
and
Festraw
,
a
New
Testament
or
Will
of
the
State
streight
stops
your
mouths
,
so
that
any
form
else
,
if
it
be
an
indifferent
Independency
may
serve
the
turn
,
specially
when
you
judge
it
may
cost
you
a
whipping
,
if
you
grumble
and
conform
not
.
Thus
whilest
truly
tender
spirits
like
a
few
harmlesse
flies
are
catcht
in
the
Cobwebs
of
mens
lawes
about
Religion
,
the
Spider
creeps
clear
over
all
,
and
lives
it
out
under
Papacy
,
Prelacy
,
Presbytery
,
under
commands
of
King
,
Parliament
,
and
Army
,
under
the
impositions
of
Masse
,
Liturgy
,
Directory
,
and
should
a
law
be
made
(
as
I
desire
of
the
powers
there
never
may
)
for
conformity
to
the
true
form
indeed
,
may
as
well
(
for
ought
I
know
)
begin
again
with
the
Baptists
in
the
principles
or
A
B
C
of
Christs
doctrine
Heb.
6.1
,
2.
and
primitive
practice
.
You
professe
(
you
Protestant
Priests
)
to
be
Reformers
in
these
times
,
and
places
,
and
bringers
back
of
Gods
people
from
Babylon
to
Sion
,
but
verily
you
hold
them
back
from
Returning
so
fast
,
and
so
far
homeward
to
the
truth
,
as
some
do
,
&
more
would
do
,
were
it
not
for
you
,
who
rather
rap
them
in
,
then
help
them
on
that
run
faster
,
then
your
coveteous
turns
can
afford
them
to
do
in
this
work
of
reforming
by
the
word
,
yea
you
are
the
greatest
hinderers
and
retarders
that
are
,
of
that
perfect
reformation
of
all
things
according
to
the
plain
pattern
of
the
word
,
which
yet
upon
several
occasions
since
Protestanism
came
up
you
have
protested
for
your selves
,
and
also
pressed
,
not
to
say
(
what
in
you
lies
)
forced
,
all
people
to
protest
for
with
you
.
How
is
it
else
that
men
,
when
they
passe
but
a
little
from
you
Watchmen
,
find
him
who
their
souls
love
,
and
being
first
ashamed
of
your
,
and
their
abominations
,
while
by
implicit
faith
they
dwelt
under
the
shadow
of
your
Ministery
,
see
the
form
,
and
fashion
,
the
commings
in
and
goings
out
,
and
even
all
the
ordinances
and
the
lawes
of
Christs
house
,
and
keep
and
do
them
in
some
measure
,
and
not
tarrying
for
man
,
Mic.
5.7
.
nor
waiting
for
the
Sons
of
men
,
are
,
if
not
fully
reformed
,
yet
daily
reforming
according
to
their
covenant
,
viz.
the
word
of
God
and
example
of
the
best
reformed
Churches
,
viz.
Iudaea
,
Rome
in
her
first
and
true
glory
,
Corinth
,
Galatia
,
Ephesus
,
Plilippi
,
Colosse
,
Thessalonica
&c.
Yet
you
,
even
you
Watchmen
are
blind
,
and
found
beating
,
and
abusing
the
spouse
,
for
her
inquiries
,
and
sit
like
a
company
of
Black
Ravens
or
Rooks
in
a
mist
,
gaping
after
what
way
the
whole
body
will
take
their
flight
,
before
any
Individuall
,
though
never
so
clear
in
discovery
of
the
right
,
dare
once
move
from
his
standing
before
his
fellowes
:
you
wait
one
upon
another
Sperantes
omnes
in
singulis
,
singuli
in
omnibus
for
light
but
behold
obsurity
,
for
brightnesse
but
you
walk
in
darknesse
.
You
groap
for
the
way
like
the
blind
,
like
them
that
have
no
eyes
,
calling
out
help
King
,
help
Houses
,
help
Councells
,
help
Neighbour
Nations
,
help
Brethren
of
Scotland
,
from
all
which
because
they
are
men
▪
and
not
God
,
flesh
,
and
not
spirit
,
there
comes
no
help
at
all
,
save
help
to
Gods
people
against
you
,
and
such
help
too
,
that
he
that
helpeth
you
shall
fall
,
and
you
that
are
holpen
shall
fall
down
,
and
you
shall
all
fall
together
and
none
deliver
.
You
are
sworn
as
well
as
we
in
the
sight
of
both
God
and
men
to
reform
according
to
the
word
,
and
that
word
is
nigh
enough
,
even
in
your
mother
tongue
,
bibles
,
hearts
and
mouths
,
viz.
the
word
of
faith
which
we
preach
:
Neither
is
it
far
off
you
unless
your
shutting
your
eyes
against
it
,
and
putting
it
away
from
you
,
hath
engaged
the
Lord
to
shut
up
your
eyes
,
and
put
it
further
,
so
that
because
seeing
you
would
not
see
,
thereupon
seeing
you
shall
not
:
You
have
also
promise
enough
from
Christ
to
know
his
will
in
his
word
if
you
look
to
him
onely
and
to
it
:
Yet
you
say
,
who
shall
go
up
to
heaven
to
bring
Christ
down
to
us
again
?
who
shall
descend
into
the
deep
to
bring
Christ
to
us
from
the
dead
?
who
shall
go
beyond
the
Sea
for
us
,
viz.
Holland
,
Germany
,
&c.
and
bring
the
word
unto
us
,
that
we
may
hear
it
and
do
it
?
who
shall
go
into
Scotland
and
brings
us
a
directory
and
platform
of
government
from
them
?
You
swear
to
reform
after
the
example
of
the
best
reformed
Churches
,
but
you
mean
of
Europe
,
not
of
Asia
sure
,
not
the
congregations
you
read
of
in
the
word
,
but
the
Nations
you
dote
on
in
the
world
viz.
Scotland
,
Holland
,
Denmark
,
Swethland
,
Germany
&c.
which
all
qua
Nations
(
excepting
such
in
them
as
truly
fear
God
and
worship
him
answerably
to
his
will
)
are
together
with
this
,
till
they
be
converted
to
the
faith
by
the
spiritual
and
the
civil
sword
,
and
then
(
not
in
nonage
)
baptized
(
not
sprinkled
)
in
the
name
of
Christ
,
with
confession
,
and
for
remission
of
sins
,
and
then
walk
in
free
(
not
forced
)
fellowship
in
breaking
b●ead
and
prayers
,
are
as
far
in
sano
sensu
from
the
denomination
of
true
Churches
,
and
have
as
much
need
of
reforming
,
as
our selves
.
Indeed
you
talk
of
Church
,
of
Orthodoxnes
and
reformation
,
as
the
thing
much
desired
,
making
them
the
Hereticks
and
Schismaticks
that
side
not
with
you
:
see
Baxt.
p.
151.
We
prayed
for
reformation
,
and
the
progresse
of
the
Gospel
,
we
fasted
and
mourned
,
and
cryed
to
God
,
we
waited
and
longed
for
it
more
then
for
any
worldly
possession
;
indeed
we
overvalued
it
,
and
had
too
sweet
thoughts
of
it
,
as
if
it
had
been
our
heaven
,
and
rest
,
therefore
t
is
just
in
God
to
suffer
these
men
(
meaning
the
Anabaptists
)
to
destroy
our
hopes
,
and
if
they
root
the
Gospel
quite
out
of
England
its
just
in
God
,
but
yet
we
hope
they
shall
be
but
our
scourges
,
and
that
God
is
but
teaching
us
the
evil
of
their
Schisms
&c.
But
Sirs
,
what
is
that
hoped
for
reformation
of
yours
,
the
pure
Gospel
you
Presbyters
so
much
talk
of
,
which
those
that
hinder
and
hold
not
with
you
in
,
are
all
sentenced
for
Schismaticks
ipso
facto
:
for
my
part
I
could
never
find
what
reformation
more
in
ordinances
,
discipline
,
doctrine
and
government
,
you
Presbyterian
Priesthood
aimd
at
,
then
establishment
of
the
Scottish
faith
and
the
removal
of
the
Bishops
,
and
their
superstitious
Clergy
as
they
removed
the
Popish
before
out
of
place
,
that
themselves
might
reign
as
tyrannically
in
their
steads
;
the
pulling
down
of
red
glass
windows
,
and
placing
of
white
,
the
knocking
down
of
Fonts
,
and
setting
up
Basons
to
Rantize
in
,
the
forcing
the
fathers
to
say
the
same
at
the
Font
,
that
the
God-fathers
did
in
old
time
,
the
observation
of
your
own
directory
instead
of
the
old
liturgy
,
giving
the
supper
to
none
at
all
(
for
most
riged
Presbyters
have
denied
that
to
their
whole
parishes
this
seven
year
)
instead
of
giving
it
promiscuously
to
all
,
levelling
the
maintenance
of
the
Nations
ministry
,
so
that
every
one
may
have
a
competency
of
an
100d
per
annum
;
and
not
some
all
,
some
none
as
in
old'n
time
,
and
a
few
such
trivial
translations
,
in
which
the
Gospel
is
no
more
promoted
,
reformation
according
to
the
primitive
faith
and
baptism
far
lesse
furthered
,
then
it
would
be
,
if
never
a
penny
might
more
be
paid
to
the
Priests
that
preach
for
hire
while
the
world
stands
,
such
a
reformation
indeed
you
have
generally
overvalued
,
therefore
its
justice
in
God
to
you
,
and
mercy
to
the
whole
land
,
to
suffer
his
people
to
prosper
in
their
preachings
of
the
truth
to
the
utter
destroying
of
your
hopes
,
which
if
they
were
not
more
after
worldly
possessions
in
many
of
you
that
settled
your selves
in
100ds
per
annum
by
the
shift
,
then
after
that
which
is
truth
indeed
,
t
will
be
the
better
for
you
another
time
,
but
I
testifie
it
to
the
faces
of
you
that
for
all
your
prayings
,
and
fastings
,
and
mournings
,
and
cryings
to
God
,
and
waitings
,
and
longings
for
Reformation
,
you
are
the
fiercest
opposers
of
the
primitive
practise
under
heaven
.
T
is
true
you
CCClergy
are
some
more
reformed
then
some
,
you
differ
each
from
other
as
Papal
,
Prelatick
,
Presbyterian
,
facing
each
other
a
squint
as
the
three
corners
in
a
Triangle
falling
out
,
and
contending
bitterly
with
one
another
about
your
own
false
wayes
,
yet
canina
utentes
facundia
,
concurring
to
bark
altogether
against
the
true
:
yea
even
you
Protestant
Priests
,
yea
you
Presbyters
,
that
pretend
more
strictly
and
peculiarly
to
the
title
of
Preachers
,
and
Presbyters
of
the
truth
,
and
more
serious
searchers
after
it
in
prayer
and
supplication
,
are
together
with
the
flat
Popish
Priests
grosse
hiders
of
the
truth
as
it
is
in
Jesus
,
for
the
revealing
of
which
to
your selves
,
you
seem
(
and
that
sometimes
with
fasting
)
earnestly
to
pray
to
God
,
and
for
the
revealing
of
which
to
them
in
preaching
you
seem
(
and
that
sometimes
Iure
divino
)
to
take
pay
from
men
.
You
cry
mightily
indeed
after
knowledge
,
and
lift
up
your
voices
for
understanding
,
saying
,
Lord
direct
us
more
and
more
into
the
way
of
truth
,
for
we
are
blind
and
ignorant
,
and
in
the
dark
,
neither
know
we
what
to
do
,
but
our
eyes
are
to
thee
,
give
us
pure
ordinances
,
shew
us
the
right
way
&c.
but
if
in
any
of
your
publique
places
never
so
soon
after
your
prayers
the
Lord
stirre
up
the
spirits
of
any
of
the
messengers
of
his
Churches
,
that
go
forth
in
power
,
and
plainness
of
speech
,
to
make
offer
of
any
question
or
further
information
,
you
are
so
far
from
that
candor
,
which
the
Rulers
of
the
Jewish
Synagogues
used
in
this
case
Act.
13.
and
from
saying
men
and
brethren
if
you
have
any
word
of
exhortation
to
the
people
say
on
,
that
you
rather
rate
them
as
dogs
out
of
doors
,
with
what
make
you
here
to
disturb
us
?
we
must
have
an
order
taken
with
you
to
make
you
hold
your
peace
,
and
such
like
rough
repulses
,
as
100ds
of
people
know
are
used
,
by
more
then
one
of
you
Querists
after
truth
,
and
yet
you
tell
us
of
running
into
corners
,
as
refusing
,
and
unwilling
to
be
be
openly
examined
;
and
tell
your
people
that
veritas
non
quaerit
Angulos
see
Featley
p.
167
and
that
we
creep
into
houses
,
as
if
we
were
ashamed
to
come
out
into
your
publique
assemblies
,
though
we
tell
you
ore
and
ore
again
,
that
as
t
is
more
for
want
of
your
leave
,
then
our
love
so
to
do
,
that
we
do
not
tell
the
truth
there
before
your
faces
,
so
our
meetings
,
when
in
private
houses
,
are
more
publique
then
yours
,
when
in
publique
places
,
by
how
much
where
ere
we
are
,
and
what
ere
we
say
,
we
submit
not
onely
to
your
accesse
,
but
your
exception
also
,
as
you
,
though
in
publique
,
do
not
to
ours
.
You
professe
your selves
desirous
to
have
all
things
come
to
light
before
all
,
that
all
things
may
be
proved
by
your
people
,
and
indeed
,
though
he
that
doth
evil
hateth
the
light
,
neither
●ometh
to
the
light
lest
his
deeds
should
be
reproved
,
John
3.21.22
.
yet
he
that
doth
truth
cometh
to
the
light
that
his
deeds
might
be
made
manifest
,
that
they
are
wrought
in
God
,
yet
the
means
and
courses
by
which
truth
should
be
tryed
,
which
are
plain
and
not
puzzling
discourses
upon
the
Scripture
,
you
smother
by
all
the
means
and
courses
you
can
conveniently
devise
,
as
for
any
entire
discourses
of
such
as
are
contrary
minded
to
you
,
though
teachers
of
truth
as
t
is
in
the
word
,
these
you
cannot
away
with
at
any
hand
,
nor
permit
to
be
used
in
publique
before
the
people
,
while
you
have
any
powar
to
shut
your
pulpit
doors
upon
them
,
you
bid
your
people
now
or
then
prove
all
things
,
that
they
may
find
out
which
is
good
,
and
shun
the
evil
,
but
by
your
good-evil
will
they
shall
hear
no
more
then
what
you
tell
them
,
and
chuse
whether
they
'l
take
that
for
truth
or
nothing
,
you
bid
them
cut
where
they
like
,
and
yet
you
'l
be
their
carvers
,
and
force
them
to
feed
upon
what
you
offer
them
or
fast
,
and
welcome
,
for
no
more
messes
must
be
meddled
with
,
though
they
have
never
such
a
mind
to
cut
and
try
,
then
what
is
of
your
dressing
,
&
that
oft
is
no
more
then
some
sugar
sopt
,
sententious
Academical
,
bespangled
,
hide
bound
,
glasse
measured
,
spirit
stinting
stuff
,
which
may
challenge
the
name
of
duncery
,
baldnesse
,
babling
and
prating
,
more
then
that
sincere
milk
of
the
word
you
commonly
call
so
,
which
hour
of
divinity
when
you
have
bookt
down
and
cond
with
no
little
care
,
is
many
times
but
Sed
,
and
some●imes
but
Red
ore
when
all
s
done
neither
:
yet
oft
times
you
crow
couragiously
upon
your
own
dunghil
,
you
pay
it
soundly
in
your
own
pulpits
with
convincing
,
and
opposing
the
approach
of
heresies
,
and
argue
so
substantially
against
them
that
you
carry
the
cause
,
and
win
all
,
but
t
is
because
you
play
there
by
your selves
;
for
if
any
chance
to
hear
you
,
that
hath
never
so
much
wherewith
to
undeceive
your
deluded
people
,
yet
they
may
not
receive
his
interrupted
reply
to
never
so
little
:
when
you
in
the
first
place
have
pleaded
your
cause
,
the
next
thing
to
be
done
is
for
all
them
,
that
hear
and
have
ought
against
you
to
hold
their
peace
▪
they
must
not
andere
audire
alteram
partem
least
they
be
infected
,
though
wise
men
know
there
is
no
other
way
to
be
perfected
in
the
knowledge
of
the
truth
,
and
freed
from
that
hobnob
implicit
faith
,
which
is
wrongly
acted
,
when
rightly
objected
,
then
by
hearing
all
that
is
to
be
said
against
it
as
well
as
for
it
;
yea
the
heathen
herein
may
be
thy
Tutor
,
O
PPPriest
,
Qui
statuit
aliquid
&c.
You
cry
out
they
are
not
Orthodox
that
oppose
you
,
and
so
forbid
all
audience
of
them
to
your
people
,
whom
you
feed
with
a
word
and
a
blow
,
a
bit
and
a
knock
,
lest
if
they
be
not
as
well
corrected
into
a
refusal
of
all
direction
from
others
,
as
directed
by
your
selues
,
they
quickly
discern
difference
between
you
and
them
:
yet
you
would
fain
be
counted
free
and
forward
,
that
all
should
have
liberty
according
to
their
duty
to
try
all
but
the
niggard
shall
never
be
called
liberall
,
nor
the
churl
said
to
be
bountiful
for
me
,
for
he
deviseth
not
the
liberal
things
,
whereby
the
liberal
shall
stand
,
yea
the
instruments
of
the
churl
are
evil
,
and
he
deviseth
wicked
devices
,
to
destry
the
poor
with
lying
words
,
when
the
needy
spoaketh
right
things
:
yea
his
heart
works
iniquity
,
to
practise
hypocrisie
,
and
to
utter
error
befor
the
Lord
,
to
make
empty
the
soul
of
the
hungry
,
and
to
cause
the
drink
of
the
thirsty
to
fail
,
Isa.
32.5.6.7.8
.
As
for
pro
and
con
discourse
,
or
disputation
,
you
smother
that
likewise
with
all
your
might
,
for
as
you
desire
no
more
of
it
then
needs
must
,
so
you
decline
it
what
you
can
,
and
disclaim
it
too
,
as
far
as
you
dare
for
shame
be
seen
in
such
a
service
as
disputing
against
disputing
is
,
declaiming
against
it
as
a
dismal
thing
of
some
dangerous
consequence
,
poison
,
means
of
infection
,
contentionem
,
scabiem
and
such
like
:
being
sensible
of
your
sores
you
come
not
to
the
stake
to
be
questioned
in
your
waies
before
your
blind
admirers
,
but
when
you
cannot
with
credit
(
considering
your
over
shooting
your
selves
sometimes
in
hasty
challenges
)
make
a
cleanly
come
off
without
it
,
though
it
be
to
meet
with
those
that
are
inferiour
to
your
selves
,
save
that
the
Lord
is
with
them
;
for
surely
you
see
somewhat
further
then
a
mole
into
a
milstone
,
that
things
are
no
better
with
you
then
they
should
be
,
why
else
should
there
be
such
loathnesse
(
like
that
of
the
Elephant
,
that
s
loath
to
drink
in
fair
waters
for
fear
of
seeing
a
foul
face
)
to
come
to
the
light
,
as
we
find
there
is
in
the
most
of
you
,
as
well
as
in
Dr.
Gouge
,
who
would
at
no
hand
vouchsafe
any
publique
discussion
of
in●ant-sprinkling
,
whether
it
were
of
God
or
man
nec
per
se
,
ne
per
synodum
,
in
his
parish
with
Dr.
Chamberlain
:
yet
sometimes
Euphoniae
gratia
for
reports
sake
you
make
some
pretty
put offs
in
publike
,
and
put
on
tooth
and
nail
for
disputation
,
but
alas
you
curtail
it
into
so
narrow
a
compasse
,
as
namely
half
a
day
,
two
hours
,
or
some
odd
end
of
an
after-noon
,
when
two
dayes
is
too
little
,
two
weeks
scarce
enough
,
two
years
not
too
much
to
discusse
the
truth
in
;
witnesse
not
onely
Iude
,
who
bids
the
Saints
of
the
last
times
(
saving
Tertullian
,
and
Sir
Henry
Wottons
dislike
out
)
contend
for
the
faith
once
delivered
to
the
Saints
,
and
Paul
,
who
for
2
years
space
disputed
dayly
in
the
School
of
one
Tyrannus
(
not
such
a
Tyrant
to
the
truth
as
you
are
,
it
seems
,
for
if
he
had
he
would
have
admitted
not
a
word
out
)
you
confine
it
I
say
into
such
a
corner
of
time
,
that
as
Pilate
askt
what
s
truth
?
and
,
when
he
had
so
said
,
went
his
way
without
an
answer
,
so
you
hast
to
have
an
end
,
not
hearing
half
the
half
quarter
that
is
to
be
said
,
in
opposition
to
your
own
opinions
about
that
question
:
And
during
that
little
while
the
busines
lasts
,
you
carry
all
as
much
as
you
can
above
the
reach
,
and
beyond
the
capacity
of
plain
minded
men
and
women
that
come
together
for
resolution
,
in
Scholastick
terms
,
and
conclave
it
from
their
cognizance
under
the
lock
and
key
of
your
Linsey
wolsey
Logick
,
which
is
neither
fine
enough
for
the
University
,
from
which
you
have
a
while
discontinued
,
nor
home-spun
enough
for
the
Country
;
which
muddy
way
of
mood
and
figure
,
is
neither
suitable
to
the
simplicity
and
plainess
of
speech
in
which
the
Gospel
ought
to
be
declared
,
and
discussed
,
nor
reasonable
to
reason
in
with
Russet
Rabbies
,
that
are
otherwise
reasonable
enough
to
give
you
such
reasons
of
their
faith
and
practise
,
as
you
can
never
rationally
resist
;
nor
is
it
much
more
profitable
to
our
honest
hearted
people
then
if
you
spake
wilde
Irish.
And
when
you
have
done
then
you
smother
and
cloud
over
all
,
that
was
more
plainly
and
punctually
answered
,
and
uttered
to
you
on
truths
behalf
,
in
some
true
counterfeit
Account
or
other
,
in
many
,
if
not
most
of
which
waies
this
Ashford
Dispute
,
as
I
have
already
shewed
before
,
both
was
,
and
was
designed
to
be
smothered
.
Thus
like
the
fish
Caepia
,
when
you
are
like
to
be
catcht
with
playing
too
neer
the
mouth
of
plain
truth
,
you
cast
a
flood
of
ink
behind
you
,
and
darken
all
that
s
done
,
and
like
the
Lizard
,
making
good
prints
with
your
feet
,
putting
on
as
fair
pretences
as
may
be
,
of
willingnesse
to
try
,
and
have
all
things
seen
as
they
are
,
upon
the
forepart
of
your
work
,
and
then
dashing
all
out
with
your
tail
,
and
blurring
all
ore
again
with
with
some
after
and
hinder
part
practises
,
whereby
to
hinder
the
truth
still
from
taking
place
in
the
spirits
of
the
people
.
As
your
Fathers
have
done
before
you
for
ages
and
generations
together
,
so
do
your selves
in
this
point
,
&
more
too
not
a
few
,
Their
delight
was
to
hide
their
counsels
,
and
to
do
their
works
in
the
dark
,
that
they
might
say
who
seeth
and
who
knoweth
us
?
Yea
the
whole
Creation
of
you
out
of
the
Chaos
of
Romes
Catholicon
,
have
been
a
very
race
of
Smotherers
,
that
have
cryed
down
truth
as
Heresie
,
Saints
as
Schismaticks
,
their
tendernesse
as
stubbornnesse
,
their
serviceablenesse
to
Christ
as
selfishnesse
,
seperation
from
your
superstitions
,
and
corrupt
communions
,
as
Sectarism
,
singularity
;
perseverance
in
Christs
way
,
without
turning
back
to
the
flesh
pots
of
Aegypt
,
as
obstinacy
and
will
fulnesse
,
Church
meetings
as
Conventicles
,
Church
Messengers
,
who
are
Christs
true
Ministers
to
the
world
even
to
the
end
of
it
,
approving
themselves
as
so
,
(
as
few
of
you
do
)
in
much
patience
,
in
tumults
&c.
reducing
men
to
primitive
purenes
of
faith
,
fellowship
,
worship
,
baptism
,
Supper
,
life
,
as
Fools
,
Bedlams
,
Juglers
,
Seducers
,
Seditious
,
Tumultuous
,
deservedly
round
and
rough
reprovings
of
you
who
,
are
more
then
any
men
hardened
in
your
abominations
,
as
Elias
,
Iohn
,
Christ
and
others
did
them
that
were
like
you
,
disgracing
,
railing
,
reviling
,
the
one
and
onely
true
baptism
as
Anabaptism
,
basenesse
,
Enthusiasm
,
Scripture
searching
by
the
Laity
,
the
onely
way
of
Christs
own
appointment
for
all
men
to
come
to
acquaintance
with
him
by
,
as
medling
more
then
needs
,
Scripture
opening
by
the
illiterate
Weaver
,
Taylor
,
Shoomaker
,
Souldier
,
upon
whom
the
spirit
,
that
onely
makes
a
preacher
,
may
as
soon
blow
as
upon
a
Schollar
,
a
means
to
multiply
errors
.
And
thus
what
you
Popish
would
smother
in
an
unknown
tongue
,
you
English
P
Priesthood
,
who
deliver
it
from
that
,
would
more
subtilly
smother
in
a
known
,
whilest
how
far
soever
men
see
into
the
word
,
yet
they
must
see
and
say
nothing
,
or
presume
to
see
no
farther
,
nor
practise
any
faster
than
the
Priest
.
Yea
to
shew
how
little
you
degenerate
from
him
,
you
even
fill
up
the
measure
of
your
Father
the
Pope
,
that
wrath
may
come
upon
you
all
to
the
utmost
,
whilst
in
these
last
breakings
forth
of
light
from
all
that
smother
,
wherewith
Synodicall
constitution
hath
overcast
it
,
even
since
your
own
seperation
from
Rome
,
you
damn
it
all
by
whole
sale
for
darknesse
;
ye
are
therefore
of
your
Father
Abadd●n
,
and
the
works
of
that
Father
of
yours
ye
do
,
he
was
a
Smotherer
from
his
beginning
,
and
neither
could
abide
in
,
nor
can
yet
abide
the
truth
,
because
there
is
no
truth
in
him
,
he
opened
the
bottomelesse
pit
,
and
raised
up
such
a
smoak
of
traditions
,
Ceremonies
,
Canons
,
Calumnies
,
lyes
,
nicknames
,
misrepresentations
of
things
to
the
world
,
as
the
smoak
of
a
great
furnace
,
to
the
darkning
of
the
sun
and
the
air
,
when
he
speaks
a
ly
,
he
speaks
of
his
own
,
for
he
is
a
lyar
,
and
next
to
the
devill
the
Father
of
it
,
when
he
smothers
that
which
should
come
to
light
,
he
acts
most
like
himself
,
for
he
is
a
Smotherer
also
,
and
the
father
of
that
practise
.
Wherefore
also
as
he
loved
that
curse
,
even
darknesse
,
drynesse
,
and
smother
so
it
is
come
unto
him
and
his
CCClergy
,
as
he
delighted
not
in
the
blessing
of
light
,
so
it
is
far
from
him
,
as
he
cloathed
himself
,
and
his
with
smoak
,
and
smother
like
as
with
a
garment
so
it
is
come
into
his
very
bowells
,
and
like
oile
into
his
bones
,
it
must
be
to
him
as
the
garment
that
covereth
him
,
and
for
a
girdle
wherewith
he
must
be
girded
;
this
is
the
Reward
of
that
Adversary
from
the
lord
,
and
of
all
that
speak
evil
with
him
against
the
truth
.
Thus
God
hath
left
you
in
his
just
severity
to
wander
in
by
waies
,
and
to
be
lost
in
the
laborinth
of
your
learned
Legends
,
till
you
be
all
moped
,
and
snared
even
in
the
works
of
your
own
hands
,
and
smothered
to
blindnesse
by
your
own
smoak
,
because
when
you
should
have
Fathered
and
Mothered
the
Gospel
,
so
as
to
have
brought
it
out
in
its
primitive
,
native
,
beauty
,
and
brightnesse
,
you
CCClergy
men
have
been
the
generation
in
all
ages
of
your
raign
,
that
have
murdered
and
smothered
it
in
the
world
.
And
instead
of
Patronizing
the
truth
,
and
its
professors
and
promoters
you
have
belyed
,
blasphemed
both
by
the
termes
of
Heresie
,
Hereticks
,
and
worse
;
witnesse
Featly
specially
,
who
from
a
few
feats
of
some
few
mad
men
,
or
rather
Monsters
of
Munster
,
and
other
places
(
hapily
like
to
our
English
mad
braind
Ranters
,
whose
rudenesse
is
in
reason
no
reproach
to
us
,
sith
the
way
of
baptism
,
and
Church-membership
we
walk
in
(
which
these
either
never
owned
or
abode
not
in
)
allowes
not
,
but
is
more
at
odds
with
open
wickedness
,
then
any
other
waies
whatever
)
who
I
say
from
some
particular
pranks
of
one
Iohn
of
Leyden
and
his
compeares
,
that
is
no
more
kin
to
us
,
then
one
Ioan
of
Lin
is
to
the
whole
CCClergy
,
denominates
all
the
Baptists
,
whom
he
yoaks
together
with
them
under
the
nick-name
Anabaptists
,
an
Impure
and
carnall
sect
,
a
cruell
and
bloody
sect
,
a
prophane
and
sacrilegious
sect
,
a
lying
and
blasphemous
sect
,
an
illiterate
and
sottish
sect
,
all
how
truly
it
agrees
to
those
men
of
Munster
and
their
Chieftan
Iohn
of
Leyden
,
it
matters
not
,
but
I
am
sure
as
much
as
you
wipe
your
mouths
and
shift
it
of
from
your selves
to
the
people
of
God
that
walk
in
the
truth
of
the
Gospel
,
yet
there
s
no
generation
of
men
upon
earth
whom
it
all
laies
more
claim
to
then
the
PPPreisthood
of
the
Nations
.
For
first
though
you
stile
your selves
the
Spirituality
,
and
holy
men
of
God
,
you
are
a
race
of
men
(
exceptis
excipiendis
,
still
setting
a
side
those
few
,
even
all
such
whose
consciences
do
not
check
them
of
too
little
chastity
)
more
corporally
carnall
then
every
body
knowes
on
:
yea
saving
the
holinesse
that
you
have
in
a
black
box
,
derived
from
his
Holinesse
the
Pope
,
whose
holiness
all
your
holiness
of
that
kind
hangs
on
,
and
from
the
date
of
which
the
name
of
Spiritualty
also
i
spilt
upon
you
throughout
Christendome
,
from
him
who
thinks
he
hath
,
by
a
promise
to
Peter
,
the
fatherhood
of
the
Clergy
,
as
much
as
Abraham
the
fatherhood
of
the
faithful
,
I
believe
it
is
not
for
nothing
,
nor
without
special
respect
,
as
well
to
the
corporal
,
as
spiritual
whoredomes
and
filthynesse
residing
within
your
Skirts
that
the
great
CCCity
BBBabylon
that
raigneth
over
the
kings
of
the
earth
,
or
WWWoman
sitting
upon
the
Beast
,
or
many
waters
,
i.
e.
tongues
,
nations
,
people
of
Christendome
in
three
PPParts
,
is
stiled
the
great
WWWhore
,
and
Mother
of
Harlots
,
and
SSSodome
,
also
as
well
as
AeAeAegypt
:
neither
doth
shee
onely
seduce
Christs
people
to
commit
fornication
,
and
eat
things
sacrificed
to
idols
,
i.
e.
to
run
a
whoring
in
worship
,
and
do
things
that
way
abominable
unto
God
,
but
she
is
an
adulteresse
,
in
respect
of
her
fleshly
whoredomes
also
:
as
for
the
old
Brothel
or
Italian
Ioan
,
i.
e.
the
Popes
Cardinals
,
and
the
Catholick
Clergy
that
still
retain
their
integrity
to
their
Lord
God
the
Pope
,
from
whom
you
younger
Brethren
the
P
Protestant
Clergy
are
rent
in
Twaine
,
retaining
yet
that
Cle●gyship
and
baptism
,
which
you
had
from
them
,
she
is
so
base
all
over
from
top
to
toe
,
having
no
sound
part
,
that
you
two
that
have
no
other
spiritual
being
(
as
to
your
holy
orders
)
but
what
you
have
from
her
,
do
cry
out
of
her
your selves
for
a
whore
in
grain
,
as
well
you
may
,
when
,
if
we
search
the
Series
of
the
holy
Chairmen
,
Spec.
Rom.
Pontifi
.
p.
91.
to
111.
Thirteen
were
adulterers
,
Three
common
Brothellers
,
Four
Incestuous
Whoremongers
,
Eleven
impoisond
with
vile
Sodomy
,
Seven
erectors
of
Brothell
houses
,
whereof
every
Iillian
was
to
pay
weekly
a
Iulian
(
or
rather
a
Iillian
)
penny
to
the
Pope
,
which
came
oft
to
four
thousand
Ducats
per
annum
,
One
an
arrant
whore
her self
,
viz.
Pope
Ioan
,
alias
Gilberta
an
English
woman
born
at
Lyn
,
who
being
two
years
and
a
half
Pope
,
at
last
dyed
in
childbed
openly
in
the
high-street
of
Rome
,
going
on
publick
procession
by
the
way
to
the
Church
of
St.
Iohn
de
Lateran
so
discovering
her
filthynesse
;
in
memory
whereof
they
go
not
in
procession
that
way
where
this
most
holy
Father-Mother
dyed
,
but
round
about
another
way
.
Besides
how
chast
the
other
Priests
are
of
this
Italian
Sea
,
their
laws
,
privily
permitting
them
to
have
concubines
,
but
not
wives
do
declare
[
*
](A39566-e215870-b)
*
Nicholas
the
first
was
(
I
think
)
the
first
that
prohibited
the
Clergy
marriage
,
saying
that
it
was
more
honest
to
have
to
do
with
many
women
privately
then
openly
to
take
one
wife
:
Insomuch
that
a
Priest
of
Placentia
being
accused
to
have
a
wife
and
children
,
was
deprived
of
his
Benefice
:
but
proving
the
said
woman
to
be
the
wife
of
another
man
,
and
his
concubine
onely
,
he
was
again
restored
Helin
p.
183.
,
by
the
indulgence
of
which
law
very
likely
it
was
that
one
of
the
Popes
Legates
here
in
England
1129
,
Iohn
Cremernsis
by
name
,
when
he
had
disputed
all
day
at
London
for
the
Chastity
of
Priests
ad
ravim
et
sudorem
,
was
found
that
very
night
in
bed
with
a
whore
:
and
how
pure
the
Nuns
and
Friars
kept
themselves
from
butchery
and
bawdery
,
the
innumerable
skuls
of
infants
,
that
have
bin
found
in
moted
Abbies
since
the
demolishing
of
them
here
in
England
sufficiently
testifie
:
so
that
unlesse
the
Ranter
Rant
it
higher
when
he
comes
to
the
height
of
his
spiritual
sensuality
,
whose
lascivious
wayes
many
will
follow
and
fall
off
to
from
the
true
Churches
of
the
Baptists
,
maugre
all
means
to
hold
them
in
,
yet
the
Churches
themselves
(
to
which
therefore
t
is
not
to
be
imputed
)
are
modesty
in
the
abstract
to
that
publick
Pandor
:
as
for
you
two
mystical
Mistresses
the
PProtestant
PPriests
,
who
tumbled
both
together
in
the
belly
of
that
old
Bawd
or
Mystery
Babilon
,
and
made
one
with
her
,
till
her
time
came
to
break
in
PPPieces
,
and
are
yet
scarce
wholly
weaned
from
her
breasts
;
t
is
true
you
are
far
more
modest
then
she
,
for
you
neither
permit
stews
,
nor
prohibit
marriage
of
one
,
as
they
do
,
that
they
may
be
free
to
more
,
nor
set
rates
upon
Venery
as
she
doth
,
neither
are
so
bad
by
as
many
degrees
,
as
you
are
younger
in
years
;
yet
are
you
so
bad
that
way
that
neither
all
the
white
surplices
,
nor
black
superflu●tyes
you
use
to
cover
your
nakednesse
with
,
will
either
cleanse
your
consciences
from
the
guilt
,
or
your
reputation
from
the
stain
of
carnal
impurity
,
so
that
it
may
be
said
of
you
as
of
Israels
Priesthood
of
old
,
Zeph
,
3.4
.
her
Prophets
are
light
and
treacherous
persons
:
Indeed
you
desire
to
walk
in
long
Robes
,
and
therefore
made
provision
in
one
Canon
that
every
Priest
must
wear
a
long
gown
,
or
canonical
coat
,
unlesse
he
were
one
that
was
unable
to
go
to
the
price
▪
on
t
,
&
then
your
Wisdoms
enacted
(
but
necessity
needs
no
law
)
a
law
of
liberty
to
wear
a
short
one
,
well
knowing
that
,
as
short
as
the
Curates
coat
was
,
it
would
be
long
enough
ere
his
silken
non-resident
Rabbi
would
allow
him
mony
to
buy
a
longer
,
yea
you
make
broad
shewes
in
garments
distinct
from
the
vulgar
,
&
all
Laicks
,
as
if
you
were
the
onely
men
that
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
keep
the
law
,
yea
you
love
the
uppermost
rooms
at
feas●s
,
and
chiefest
places
in
the
synagogues
,
and
to
be
called
of
men
Rabbi
,
and
therefore
got
a
certain
impropriation
of
the
Black
Garb
to
your selves
,
that
you
might
be
known
from
Russet
Rabbies
,
and
reverenced
above
them
,
as
men
of
God
,
spirituall
men
,
holy
fathers
,
when
yet
such
hath
been
the
rioting
and
drunkenness
,
chambring
and
wantonesse
,
as
well
as
strife
and
envying
of
the
most
part
of
you
Painted
sepulchres
,
that
few
of
you
have
been
either
pure
,
or
holy
,
or
sober
,
or
spiritual
,
or
godly
minded
men
indeed
,
as
doth
appear
to
all
,
by
the
several
centuries
of
censured
Clergy
men
,
since
this
Parliament
,
put
out
at
one
place
,
and
popt
i●
at
another
,
few
of
which
could
be
much
capable
of
Divine
Irradiations
,
having
such
impure
minds
,
and
unchast
bodies
,
for
the
pure
in
heart
onely
can
see
Gods
face
Mat.
5.
Heb.
12.
and
yet
how
bad
you
are
,
if
all
were
known
,
as
much
as
some
then
was
,
neither
do
I
know
,
nor
yet
they
,
who
began
to
cleanse
the
Augaean
stable
here
in
England
,
but
this
I
may
safely
say
,
that
if
ejection
be
the
due
of
such
,
and
if
every
Spiritual
man
that
is
a
carnal
,
luxurious
wanton
had
his
due
too
,
1000s
of
the
present
Priesthood
might
go
whistle
for
their
Tithes
,
and
their
people
go
sing
for
so
fair
a
way
,
as
would
thereby
be
made
,
toward
their
having
the
truth
taught
them
,
as
it
is
in
Jesus
,
for
little
,
or
nothing
but
acceptance
from
the
mess●ngers
of
the
Churches
.
Secondly
,
as
for
cruelty
and
blood
,
Dr.
Feat
.
himself
more
calls
,
then
clears
the
Anabaptists
to
be
guilty
in
that
kind
;
for
he
brings
nothing
in
proof
on
t
,
but
a
tale
or
two
of
a
tub
with
the
bottom
out
,
viz.
of
40000
of
them
in
Suevia
and
Franconia
,
that
at
their
first
rising
kil'd
all
the
Nobles
and
Gentry
there
,
that
made
head
against
them
[
*
](A39566-e216200-b)
*
That
there
should
be
40000
dipped
disciples
,
at
the
first
beginning
of
them
too
,
shall
be
no
article
of
my
faith
,
who
find
an
increase
but
to
a
few
1000s
of
such
here
in
England
,
under
no
lesse
then
seven
years
talking
of
this
truth
,
and
find
men
more
refusing
to
be
baptized
at
all
in
truth
,
then
forward
to
be
baptized
ore
again
:
yea
in
this
English
Sectarian
army
of
Anabaptists
,
as
it
s
termed
by
you
Priests
,
who
have
a
habit
of
naming
all
men
Anabaptists
,
whether
baptized
or
no
,
that
are
up
in
lawful
armes
for
the
civil
rights
and
liberties
of
the
people
,
against
those
Priests
and
Princes
that
have
destroyed
them
,
t
is
to
be
feared
there
s
not
one
of
an
100
did
ever
own
Christ
so
far
yet
,
as
to
be
baptized
.
;
also
of
one
brother
that
killed
another
,
and
of
one
Iohn
Matthias
that
for
an
abuse
caused
a
man
to
be
condemned
to
death
,
and
then
executed
him
,
and
of
one
Iohn
a
Leyden
that
accused
a
man
of
high
treason
,
and
cut
off
his
head
,
and
at
another
time
one
of
his
wives
heads
,
these
are
his
most
remarkable
observations
of
the
bloodiness
of
the
Anabaptists
,
for
if
he
could
have
brought
more
,
or
more
clear
you
should
undoubtedly
have
had
them
.
By
these
few
instances
(
quoth
he
)
as
it
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fimbria
de
textu
by
the
list
and
selvedg
you
may
judge
how
deeply
the
cloth
is
died
in
blood
:
but
alas
what
s
all
this
to
a
sight
of
the
cloth
it self
?
what
a
small
shew
of
blood
is
here
to
that
of
the
WWWoman
,
which
Iohn
saw
,
and
he
is
blind
that
sees
not
now
sitting
upon
a
Scarlet
coloured
beast
,
araid
her self
also
in
scarlet
i.
e.
died
red
,
red
to
drunkeness
with
the
blood
of
the
Saints
,
and
the
blood
of
the
Martyrs
of
Iesus
,
spiritually
called
BBBabilon
and
Egypt
for
cruelty
to
Gods
Israel
,
raigning
in
wrath
and
rigor
in
three
PPParts
or
Tyrannical
formes
of
governmet
ore
Kings
&
people
,
deceiving
all
nations
to
drink
so
deep
of
the
wine
of
the
wrath
of
the
her
fornications
,
as
to
be
drunk
with
wrath
against
the
Saints
,
and
in
their
drunkeness
,
at
HHHer
will
to
push
and
gore
them
with
ten
horns
,
to
execute
cruelty
on
them
for
truths
sake
,
and
try
them
to
the
tyring
of
themselves
with
cruel
mockings
,
scourgings
,
bonds
,
imprisonments
,
stonings
,
sawings
,
burnings
,
hangings
,
headings
,
and
with
such
geer
as
Feat
.
himself
(
as
if
by
his
own
pen
he
would
prove
the
PPPriesthood
,
and
their
people
to
be
men
of
blood
)
confesses
that
the
Anti-baptists
have
inflicted
upon
the
Anabaptists
p
68.182
,
183.
and
for
which
they
had
no
warrant
from
Christ
,
viz.
drowning
,
racking
,
fleaing
,
stabbing
,
tearing
with
hot
pincers
,
and
(
to
use
his
own
phrase
)
the
severest
punishments
they
could
devise
?
And
finally
in
which
WWWoman
is
found
the
blood
not
only
of
persecution
,
of
Martyrs
,
and
Prophets
,
but
of
war
also
,
and
of
all
them
that
are
slain
upon
earth
;
for
all
this
verily
will
be
seen
at
last
to
ly
hid
in
her
Scholastick
skirts
,
Rev.
18.24
.
As
for
the
Pope
and
his
Clergy
(
fas
est
vel
ab
hoste
doceri
)
both
by
Featley
,
and
others
t
is
asserted
,
and
that
truly
,
that
the
devil
by
him
and
his
adherents
,
hath
acted
such
bloody
persecutions
against
the
true
servants
of
God
,
and
maintainers
of
the
Orthodox
faith
,
as
together
with
such
other
exploits
of
Satan
,
and
his
agents
as
he
there
names
,
hath
been
the
ruine
of
Millions
of
men
:
all
which
is
very
true
of
them
,
yet
not
onely
the
Italian
Seminaries
,
but
our
Brittish
Seminaries
also
have
been
such
stirrers
up
of
strife
between
and
within
these
nations
about
worships
,
Governments
,
Covenants
for
the
same
form
,
and
faith
,
to
the
shedding
of
the
blood
of
thousands
in
war
,
and
such
sowers
,
cum
sanguine
Martyrum
,
semine
Ecclesiae
,
that
though
I
know
the
wrath
of
the
CCClergy
hath
wrought
his
praise
and
his
peoples
peace
,
so
far
that
he
will
restrain
the
remainder
thereof
,
Yet
I
can
more
bewail
then
either
you
avoid
;
or
I
avert
,
that
blood
which
the
Lord
,
that
is
righteous
in
judging
thus
,
will
give
you
to
drink
,
except
you
repent
of
your
cruelty
to
consciences
,
and
to
the
carcasses
of
men
for
their
conscience
sakes
,
and
your
pittilesse
inexorablenesse
towards
others
in
the
self
same
cases
,
wherein
you
cryed
quarter
your selves
:
for
you
cryed
out
for
liberty
still
when
you
were
under
the
Tyrannicall
domination
one
over
anothers
faith
;
the
Bishops
when
they
groaned
under
the
Pope
,
and
the
Presbyters
,
when
under
the
Prelates
,
but
when
you
crept
out
of
the
Captivating
clutohes
,
and
got
quit
from
the
Clerical
cruelty
of
each
other
,
you
curb'd
the
poor
people
still
,
and
chaltered
them
up
sub
paena
to
your
own
new
found
postures
,
and
Impenitent
purses
,
as
mercilessly
almost
as
before
,
and
have
lent
them
but
little
better
liberty
then
the
horse
hath
,
when
his
loadsome
log
is
taken
off
his
leg
,
that
he
may
be
rid
to
a
Jade
another
way
:
for
what
great
difference
between
Rome
and
Canterbury
,
save
that
of
old
our
Pope
lived
further
off
us
,
and
of
late
we
were
bejaded
with
one
neerer
home
?
Includamus
hunc
in
orbe
nostro
tanquam
alterius
Orbis
Papam
saies
Pope
Vrban
the
second
of
Anselmus
Arch-bishop
of
Canterbury
1099.
when
he
set
him
at
his
right
foot
in
a
generall
Councell
,
i.
e.
we
must
count
upon
him
in
our
world
,
as
it
were
some
distinct
Pope
of
another
world
,
and
so
it
fell
out
to
be
too
at
last
:
a
Pope
is
but
a
Pope
at
one
place
,
and
so
he
is
as
well
at
another
,
and
what
amendment
of
the
matter
to
have
one
man
that
Lorded
it
,
and
Pater
Nosterd
over
the
faith
,
and
conscience
of
Gods
people
removed
,
and
Classes
or
Assemblies
of
them
stablished
in
his
stead
?
yet
thus
,
for
ought
I
see
,
it
should
have
been
,
if
the
Trojane
Horse
of
the
Scotch
Presbytery
had
taken
place
here
,
which
men
were
mad
,
being
betwatled
by
subtle
Sinons
Synodicall
pretences
to
hale
in
,
till
some
more
wise
amd
quick
of
hearing
then
the
rest
,
heard
a
noise
of
Arms
more
then
Arguments
clang
in
the
belly
of
it
,
and
so
not
believing
it
to
be
such
a
Donum
divinum
,
such
a
Ius
divinum
as
was
pretended
,
but
a
thing
that
stood
Iure
Hominico
,
Daemonico
rather
then
Dominico
,
could
never
since
be
charmd
by
any
Sinonical
or
Sinodical
solicitation
whatsoever
to
admit
it
into
English
borders
.
Blessed
be
God
that
curst
creatures
begin
now
to
have
short
horns
;
that
the
Trebble
Terrible
one
,
the
Trebble
TTTribe
is
brought
so
low
,
that
those
that
would
have
made
a
man
an
offender
for
a
word
,
yea
for
THE
WORD
spoken
against
their
word
,
and
laid
a
snare
for
such
as
reproved
them
in
the
gate
,
and
turned
aside
the
just
for
a
thing
of
nought
,
and
were
barbarously
,
bitterly
,
bloodily
bent
against
the
poor
among
men
,
that
rejoice
in
the
holy
one
of
Israel
,
are
disappointed
,
else
we
should
have
seen
(
it
seems
by
Featley
and
Gangraena
)
that
not
onely
Pope
Boniface
[
*
](A39566-e216770-b)
*
Qui
intravit
ut
vulpes
,
reg
navit
ut
Leo
,
morieb
a●ur
ut
Canis
:
came
in
a
like
a
Fox
,
reigned
like
a
Lion
,
&
dyed
like
a
Dog
.
and
B●shop
Bonner
,
but
the
bonny
Bishops
of
the
two
latter
broods
P
and
P
are
imbrued
also
not
a
little
with
the
blood
of
Christ
,
whom
they
crucify
throw
the
sides
of
his
Saints
,
for
Sectarizing
after
him
from
themselves
:
witnesse
their
bloody
Tenet
of
persecution
by
prisons
,
fines
,
confiscations
,
banishments
,
&c.
for
cause
of
conscience
;
witnesse
their
constant
crying
out
to
Pilate
,
i.
e.
the
Governours
and
Pilots
of
such
States
,
where
Christ
would
but
live
quietly
beside
them
in
his
poor
disciples
,
away
with
him
,
away
with
him
crucify
him
,
yea
though
the
Governour
strive
with
the
chief
Priests
,
as
Pilate
did
,
to
rescue
him
,
as
finding
no
fault
in
him
;
but
though
they
wash
themselves
with
Nitre
,
and
take
them
much
sope
,
yet
this
iniquity
,
into
which
Smectimnuus
degenerated
,
since
groanes
for
liberty
of
conscience
came
out
of
his
own
mouth
,
is
marked
before
me
saith
the
Lord
:
yea
had
you
been
sprinkled
with
holy
water
it self
,
yet
except
you
repent
,
and
be
baptized
every
one
of
you
,
in
the
name
of
the
Lord
Jesus
for
remission
of
sins
through
his
blood
,
which
so
doing
saves
even
them
that
shed
it
,
you
are
not
onely
by
eating
and
drinking
unworthily
,
i.
e.
disorderly
at
the
Supper
,
which
baptism
must
precede
in
Gospel
reformation
,
but
also
by
your
cruelty
to
his
disciples
,
whom
you
would
have
crusht
if
you
could
tell
how
,
become
guilty
of
the
body
and
blood
of
the
Lord
,
however
repent
,
or
repent
not
,
this
I
say
unto
you
from
the
Lord
,
that
your
bloody
principle
of
persecution
for
conscience
,
and
forced
conformity
to
your
foolish
forms
,
canons
,
creeds
,
chatechisms
,
dictates
,
directories
,
shall
utterly
perish
from
off
the
ear
h.
I
wish
the
Independents
for
their
turn
's
next
look
to
it
in
time
,
and
take
heed
of
turning
aside
too
much
from
that
precious
principle
of
depending
upon
no
King
,
but
Christ
,
in
conscience
cases
,
neither
state
Councells
,
nor
Church
councells
,
nor
Classes
,
save
onely
for
conscience
to
Christ
to
be
subject
freely
in
all
meer
civill
cases
,
to
the
one
,
and
for
cognizance
sake
to
consult
in
meer
church
and
conscience
cases
,
with
the
other
,
and
whom
else
they
please
,
keeping
Church
and
State
as
distinct
as
t
is
possible
,
which
the
CCClergy
have
confounded
so
together
,
that
we
have
lost
the
true
Peculiarities
of
either
,
and
,
as
not
suffering
such
sawcy
doings
,
as
to
have
most
general
Assemblies
of
the
Kirk
quâ
Church
Assemblies
,
to
be
tampering
at
all
with
state
affairs
,
so
not
troubling
any
officers
of
state
,
qua
State
officers
,
no
not
the
highest
,
nor
Committees
nor
Sheriffs
to
wearinesse
with
representations
of
things
pertaing
purely
to
churches
,
and
church
orderes
,
expecting
no
more
then
a
passive
,
permissive
influence
from
them
to
the
church-ward
,
i.
e.
to
let
all
Churches
,
and
all
religions
,
Jewes
themselves
alone
to
their
light
,
till
they
see
the
true
one
,
so
be
they
live
faithfully
under
them
,
and
quietly
,
peaceably
,
and
civilly
one
by
another
:
but
me
thinks
I
smell
a
mixt
mongrel
Independency
too
much
on
foot
and
creeping
on
,
an
Indepency
by
the
halves
,
a
Presbyterian
Independency
,
Independency
too
dependant
in
church
work
,
upon
the
state
for
state
pay
,
enquiring
after
parish
maintenance
,
telling
some
truth
,
and
taking
as
much
tith
as
they
can
lay
their
hands
on
,
lending
liberty
to
themselves
to
have
no
supper
in
the
parishes
,
when
they
please
,
yet
resolving
to
make
the
people
pay
for
it
so
long
as
they
preach
,
whether
they
eat
a
bit
of
it
at
all
yea
or
no
:
A
thing
I
cannot
well
tell
what
to
call
it
that
has
a
smack
too
much
of
Smectimnuus
,
and
yet
t
is
not
so
tyrannical
neither
,
nor
yet
so
tender
towards
a
toleration
of
all
consciences
and
Religions
,
though
of
all
tender
conscienced
Christians
,
as
that
the
poor
Jew
or
natural
Israelite
can
have
any
room
or
creep
hole
by
it
into
the
Common-wealth
;
in
order
to
his
conversion
he
must
keep
out
,
unlesse
he
be
so
converted
before
he
come
,
as
to
resolve
heel
own
Christ
,
and
not
speak
against
him
,
as
not
the
Christ
,
which
what
power
in
any
State
under
heaven
can
banish
a
Jew
out
of
any
nation
for
doing
,
I
plainly
know
not
;
an
Independency
that
is
willing
to
let
Israel
go
,
but
not
to
let
another
Is●ael
come
into
the
Land
,
so
as
to
promulgate
his
principle
which
I'm
sure
is
contrary
to
the
principles
of
Christian
Religion
;
or
if
the
Jew
may
deny
Christ
,
and
yet
live
in
the
world
in
quiet
,
why
not
another
,
unlesse
the
word
can
gain
him
to
the
belief
of
it
,
as
well
as
he
?
Independents
a
word
or
two
with
you
by
the
way
;
no
hurt
I
hope
if
you
will
have
but
patience
,
I
find
proposals
presented
Feb.
11.
1651.
that
make
me
amaz●d
to
think
that
they
should
come
from
Independents
,
for
I
took
Independents
till
of
late
to
be
genuine
Independents
indeed
,
but
I
see
there
s
nothing
,
but
may
have
something
like
it
,
which
is
not
the
same
,
and
such
is
your
Semi-demiindependency
to
me
.
For
supply
of
all
parishes
in
England
with
Orthodox
Ministers
,
it
s
propounded
that
the
Sheriff
of
each
County
give
account
to
the
Committee
what
parish
hath
no
Minister
,
●hat
maintenance
each
such
parish
hath
,
what
Ministers
that
reside
in
each
County
have
no
livings
,
and
such
of
them
as
are
Orthodox
be
placed
there
,
as
the
●ommittee
shall
think
sit
.
For
settling
right
constituted
Churches
,
that
all
Churches
that
are
or
shall
be
gathered
,
signifie
to
the
Committee
of
the
Vniversities
or
elsewhere
,
whom
they
have
or
shall
choose
for
their
Pastors
,
and
that
such
and
such
onely
shall
be
declared
right
constituted
Churches
,
whose
Pastor
shall
be
approved
by
the
Committee
to
be
able
,
godly
and
orthodox
.
Fye
!
Fye
!
Sirs
that
you
will
still
have
such
a
minglement
of
Sheriffs
,
Committees
,
Ministers
,
Churches
,
in
a
kind
of
Omnigatherum
about
the
Gospell
,
and
your
Churchwork
:
and
that
you
will
trouble
the
Sheriffs
to
find
what
pay
is
in
parishes
,
what
parishes
want
Ministers
,
and
what
Ministers
lack
means
;
if
your
Ministers
lack
meanes
cannot
they
look
aft●r
it
themselves
,
and
bestow
themselves
in
some
honest
calling
or
other
to
get
a
living
out
on
?
or
if
they
cannot
,
cannot
your
Churches
see
to
them
a
little
what
they
lack
?
or
do
you
lack
to
have
the
tithes
and
parish
pay
turned
ore
to
you
now
,
as
the
Presbyters
gaped
after
augmentations
from
the
B●shops
,
Deans
,
and
chapters
lands
?
if
you
do
,
I
hope
the
State
will
save
your
longing
as
they
did
theirs
,
and
take
them
sheer
away
root
,
and
branch
,
and
let
those
Churches
,
that
have
Ministers
,
maintain
them
if
they
need
,
and
let
the
Gospel
be
preached
freely
by
Messengers
from
Churches
to
the
Gentiles
,
to
the
world
,
without
charging
them
with
it
till
converted
to
it
,
for
such
you
suppose
the
nation
to
be
now
,
as
well
as
we
,
and
not
a
Church
of
Christ
,
why
else
do
you
gather
Churches
of
Christ
out
of
it
?
will
you
gather
Churches
of
Christ
out
of
Churches
of
Christ
what
rule
have
you
for
that
?
surely
Churches
must
be
gathered
out
of
the
world
:
and
if
so
that
the
nation
be
no
true
constituted
Church
of
Christ
,
it
s
no
true
Church
of
Christ
(
for
Christ
hath
no
falsely
constituted
true
Churches
that
I
know
of
)
and
so
her
Ministers
no
true
Ministers
of
Christ
(
for
Christs
Ministers
are
not
Ministers
of
no
Church
)
but
such
as
came
remotely
,
as
to
their
ordination
and
parish
posture
,
baptism
and
all
,
from
the
Pope
,
whom
if
you
also
look
upon
with
such
favourable
construction
as
to
own
him
,
and
his
ordinations
,
and
his
baptism
and
administrations
,
and
what
the
Prelate
and
Presbyter
sucks
in
a
way
of
succession
from
thence
as
Apostolical
,
so
as
to
stand
Ministers
and
baptized
by
it
,
I
shall
think
the
world
goes
round
then
indeed
,
and
that
whoever
chances
to
get
on
horseback
,
and
sit
in
the
Saddle
here
in
England
,
whether
Prelate
,
Presbyter
or
Independent
they
cannot
chuse
,
for
customes
sake
,
but
face
about
still
,
and
ride
back
at
least
a
little
way
toward
Rome
:
or
do
you
hold
(
as
some
Presbyters
do
)
your
ordination
O
Independents
from
the
Magistrate
?
if
so
he
was
ordained
a
minister
of
God
in
other
cases
,
but
neither
per
se
nor
per
alios
to
ordain
and
authorize
Ministers
for
Christ
Churches
:
yet
me
thinks
I
sent
you
comming
somewhat
neer
that
,
when
you
propose
onely
that
such
shall
be
declared
right
constituted
Churches
,
whose
Pastor
shall
be
approved
by
the
committee
to
be
able
,
godly
and
Orthodox
,
which
Independent
proposition
I
hardly
know
what
to
make
of
it
is
so
odd
:
what
Sits
does
the
denomination
of
a
right
constituted
Church
depend
upon
the
Pastors
being
approved
to
be
able
,
godly
and
Orthodox
?
a
right
constituted
Church
is
that
which
is
built
upon
the
foundation
or
principles
of
the
word
of
Christ
,
and
the
Apostles
,
Heb.
6.1
,
2.
Ephes.
2.
some
of
which
you
Independents
yet
want
(
but
go
on
in
your
light
for
me
,
till
you
see
it
darknesse
,
I
can
speak
but
obiter
to
you
here
,
yet
know
that
if
you
settle
not
upon
all
the
foundation
even
your
Church
will
be
a
come
down
castle
too
ere
long
)
a
right
constituted
church
is
that
which
hath
right
matter
viz.
baptized
professors
,
right
●orm
,
i.
e.
free
fellowship
of
such
together
in
one
body
in
breaking
of
bread
and
prayers
,
whether
they
have
yet
a
Pastor
over
them
yea
or
no
,
for
the
churches
were
rightly
constituted
first
,
and
had
elders
after
ordained
among
them
as
they
were
found
gifted
:
yet
with
you
the
church
that
hath
no
Pastor
,
and
he
not
approved
Orthodox
,
is
yet
not
to
be
declared
a
right
constituted
church
:
what
if
the
Pastor
prove
Het●rodox
does
the
church
loose
its
true
constitution
?
or
I
would
I
knew
what
you
mean
by
constitution
?
for
perhaps
I
do
not
:
and
why
do
you
talk
in
singulari
so
much
of
the
Pastor
,
and
Pastor
of
a
Church
,
as
if
you
were
of
the
mind
that
a
church
might
have
no
more
Pastors
and
Overseers
over
it
but
one
,
whereas
t
is
most
evident
that
there
may
be
more
Elders
,
Pastors
,
Overseers
(
these
are
all
one
,
1
Pet.
5.1
.
)
in
one
Church
,
and
that
not
without
need
neither
when
that
one
flock
or
congregation
grows
numerous
,
for
then
they
oft
grow
out
of
the
observation
too
much
of
one
eye
:
see
Act.
20.
Paul
sent
for
the
Elders
of
the
Church
of
Ephesus
:
whether
any
Church
ever
had
but
one
Pastor
or
Overseer
in
it
or
no
(
if
any
at
all
)
I
know
not
,
but
I
am
sure
the
use
was
to
ordain
more
then
one
to
one
Church
,
Act.
14.23
.
Tit.
1.5
.
but
one
cannot
Lord
it
so
well
,
if
others
be
i
th
traces
with
him
but
however
why
must
all
this
business
of
declaring
which
be
right
constituted
Churches
,
Orthodox
Pastors
,
which
not
,
hang
upon
the
Committees
approving
,
or
not
approving
of
the
Pastors
?
what
if
the
Committee
should
chance
to
be
Heterodox
it self
?
or
the
Major
part
of
it
?
or
the
Major
part
sitting
at
that
time
,
when
this
Pastor
comes
for
approbation
,
what
shall
a
true
constituted
Church
lose
or
keep
her
name
of
a
true
constituted
Church
at
a
venture
upon
the
vote
of
a
Committee
?
and
what
need
at
all
that
the
Committees
be
so
cumbered
with
the
care
of
such
affairs
?
and
what
vanity
to
venture
the
determination
of
which
be
true
Churches
of
Christ
,
which
the
Scripture
declares
plain
enough
,
whether
the
Committee
see
it
yea
or
no
,
upon
the
verdit
of
a
Committee
,
to
whom
other
affairs
are
most
properly
committed
?
let
all
the
Churches
come
before
the
Committee
,
and
all
people
declare
their
ways
,
and
their
God
,
and
he
whom
the
Committee
saies
is
God
,
let
him
be
God
,
and
not
the
rest
;
will
you
have
it
so
?
if
you
will
,
I
will
not
,
take
truth
upon
trust
from
the
vote
of
any
Committee
man
under
the
Sun
:
and
if
you
would
not
have
it
so
,
you
were
better
never
trouble
Committees
with
such
matters
at
all
,
then
not
commit
them
finally
to
them
so
as
to
agree
to
act
at
a
venture
as
they
determine
in
matters
meerly
of
Religion
,
and
that
the
true
Churches
of
Christ
,
who
know
no
King
but
Jesus
in
church
and
conscience
,
will
never
do
,
but
prove
themselves
to
be
true
constituted
churches
of
Christ
,
and
preach
the
Gospell
too
as
it
is
in
Iesus
,
where
ere
they
see
people
ignorant
of
it
,
whether
they
will
hear
or
forbear
,
though
all
the
Committees
,
yea
and
all
the
Kings
,
and
Popes
,
and
Priests
,
and
People
in
the
world
should
declare
against
them
.
Beloved
Friends
me
thinks
you
look
too
like
a
national
Ministry
to
be
of
the
right
stamp
yet
:
I
had
hoped
Independents
would
never
have
turned
State
Ministers
,
and
have
lookt
so
much
after
State
honour
,
State
help
,
State
approbation
,
State
preferment
,
State
Maintenance
,
for
ministering
to
either
their
Churches
,
or
to
the
purblind
nation
,
as
I
see
they
do
:
but
Sirs
if
you
be
true
constituted
Churches
of
Christ
indeed
(
I
do
not
say
you
are
,
nor
is
it
my
businesse
here
to
prove
you
are
not
,
though
you
are
not
,
till
you
own
his
baptism
)
but
if
you
be
,
as
you
imagine
you
are
,
know
that
Christ
hath
set
in
his
Church
Apostles
,
or
Messengers
to
be
sent
forth
not
by
the
State
,
but
by
the
Church
it self
,
to
preach
his
Gospel
to
the
world
,
at
the
Churches
,
and
not
the
worlds
charges
,
and
to
preach
the
Gospel
to
the
Parishes
,
without
pilling
the
poor
parish
people
&
making
way
for
the
Gosp●l
,
and
the
truth
by
force
and
law
,
whether
they
be
free
to
have
it
,
to
buy
a●d
receive
it
on
such
terms
as
you
tender
it
on
yea
or
no
:
therefore
send
forth
and
maintain
your
messengers
among
your selves
(
you
are
rich
enough
)
and
let
them
preach
the
Gospel
to
them
,
&
gather
Churches
;
but
alas
now
I
think
on
t
,
how
can
they
preach
the
Gospel
by
the
halves
,
and
gather
true
constituted
Churches
,
that
yet
own
not
(
as
ye
O
Independents
yet
do
not
)
all
the
principles
of
the
oracles
of
God
,
nor
all
the
first
doctrines
of
Christ
as
that
of
baptisms
,
&
laying
on
of
hands
,
upon
which
together
with
the
rest
the
true
visible
Church
stands
as
on
her
foundation
:
and
are
yet
not
onely
unbaptized
,
but
unwilling
to
be
baptized
,
or
to
baptize
with
any
other
baptism
then
that
Rantism
that
ran
down
hither
through
Rome
?
You
propound
that
when
any
of
the
Pastors
of
right
constituted
Churches
dye
or
leave
them
to
take
up
some
other
imployment
,
they
choose
and
present
another
Pastor
within
six
moneths
,
and
may
have
one
settled
among
them
within
12
moneths
,
by
approbation
from
the
said
Committe
,
or
to
dissolve
or
disperse
themselves
into
other
Churches
.
Good
Sirs
,
what
mean
you
by
this
?
shall
the
Parliament
and
their
Committees
never
have
their
liberty
to
attend
onely
,
and
perfectly
the
true
liberties
of
the
subject
?
nor
be
at
quiet
from
this
wearisome
work
of
approving
,
and
setling
of
ministers
,
that
are
men
mostly
so
unsetled
in
their
minds
that
they
'l
never
(
if
they
have
such
liberty
to
leave
,
as
you
here
allow
them
)
settle
longer
in
one
place
,
then
till
they
have
more
means
,
or
be
more
to
their
minds
in
another
?
had
this
piece
been
propounded
by
parish
ministers
and
people
it
had
become
them
,
as
sounding
somewhat
sutable
to
their
posture
and
principle
,
for
t
is
the
usual
tone
they
talk
in
,
when
one
Pastor
having
left
them
,
to
take
up
another
call
from
Christ
,
or
imployment
somewhere
else
to
his
advantage
,
they
addresse
to
the
Committee
for
the
approbation
or
settlement
of
such
or
such
a
godly
Orthodox
Divine
among
them
,
as
they
have
agreed
with
(
if
they
can
get
the
Committees
good
will
,
for
till
then
all
parties
are
not
agreed
it
seems
among
either
you
or
them
)
to
be
their
minister
:
but
to
see
them
,
whom
I
suppose
to
be
Independents
(
for
I
am
sure
they
are
Independent
men
that
propose
the
next
parcel
viz.
Thomas
Goodwin
,
Nye
Simpson
whose
propositions
these
approve
of
)
to
see
I
say
Independents
flocks
depend
,
it
may
be
half
a
year
,
on
Committees
to
have
their
Pastors
approved
on
,
and
settled
by
the
Committees
among
them
me
thinks
is
something
shameful
:
I
reckoned
that
the
Independent
Churches
had
reckoned
themselves
to
have
had
the
sole
power
not
onely
of
choosing
,
and
presenting
,
but
of
approving
,
settling
and
ordaining
their
own
Pastors
among
themselves
(
but
I
see
I
am
deceived
)
and
why
may
not
the
Church
onely
without
the
Committee
approve
of
her
own
ministers
,
to
be
Orthodox
,
and
be
able
to
minister
in
their
assemblies
and
meetings
,
as
well
as
to
approve
of
such
of
her
members
to
be
Orthodox
,
and
allow
them
to
speak
as
she
shall
judge
fit
to
speak
,
for
in
the
next
proposal
but
one
or
two
,
it
appears
you
judge
she
(
without
the
Committee
)
may
approve
of
such
.
And
what
mean
you
by
your
Pastors
leaving
you
to
take
up
some
other
call
or
imployment
?
are
your
Pastors
also
such
Idol
shepheards
,
as
it
may
be
supposed
now
and
then
will
leave
their
flocks
for
any
other
imployment
?
what
imployment
may
they
lawfully
leave
their
flocks
for
,
with
whom
they
are
in
fellowship
so
as
to
stand
Pastors
no
more
among
them
?
is
their
any
worldly
imployment
to
which
the
Pastors
office
must
give
way
so
to
as
to
cease
for
its
sake
,
when
it
comes
in
place
?
I
know
but
one
employment
in
honour
,
and
excellency
beyond
that
good
work
of
a
Bishop
,
or
overseer
among
his
flock
,
as
namely
that
of
Apostleship
,
or
Messengership
from
the
Church
,
to
convert
the
world
,
if
it
be
that
you
mean
,
I
le
have
you
excused
,
in
choosing
you
other
Pastors
to
oversee
you
in
the
Lord
,
in
your
Messengers
absence
from
you
to
preach
to
the
world
,
but
other
imployment
I
know
none
more
honourable
then
the
Ministership
,
for
which
its
worthy
to
be
left
by
them
that
have
food
and
raiment
in
it
:
neither
count
I
it
perferment
,
but
degeneracy
for
a
Minister
to
be
removed
from
his
Ministership
,
and
Servantship
in
feeding
the
sheep
of
Christ
,
over
which
the
holy
spirit
makes
him
overseer
,
though
it
be
to
a
Lordship
,
a
Mastership
,
a
Presidentship
,
a
Deanship
ore
a
colledg
,
whether
that
Colledge
be
Christs
Church
also
,
yea
or
no
;
specially
if
that
fl●ck
he
leaves
be
left
so
destitute
of
another
Pastor
,
that
it
must
wait
perhaps
12
moneths
for
another
,
and
at
last
,
if
at
long
running
they
cannot
have
one
,
must
be
fain
to
flee
all
to
pieces
,
and
dissolve
their
Church
and
disperse
themselves
up
and
down
to
other
Churches
.
Smite
the
Shepheard
with
some
better
employment
,
and
then
all
his
sheep
that
were
gathered
may
be
scattered
,
and
separate
themselves
together
into
severall
places
:
I
like
this
but
a
little
,
and
am
confident
Christ
Jesus
likes
it
lesse
:
if
you
can
follow
any
manual
imployment
for
your
livings
,
as
Paul
and
others
did
,
and
preach
the
Gospel
too
to
make
it
as
much
as
may
be
without
charge
,
I
like
it
well
but
I
am
jealous
you
'l
make
a
trade
too
much
of
the
Gospel
too
.
You
propound
that
none
presume
under
a
penalty
to
speak
in
any
Assemblies
,
or
meetings
but
ministers
of
the
word
,
members
of
Churches
approved
,
except
meetings
purposely
for
disputing
,
and
that
where
meetings
be
kept
up
likewise
,
persons
speak
there
that
have
Commission
from
some
right
constituted
Church
,
or
certificate
from
two
or
more
able
,
godly
,
Orthodox
ministers
,
of
their
sufficiency
to
speak
,
and
soundnesse
in
the
faith
,
except
Masters
to
their
families
,
Schoolmasters
to
their
Schollars
,
or
others
to
such
,
as
by
their
callings
fall
under
their
government
or
charge
.
Then
at
least
civil
Magistrates
may
speak
any
where
within
their
verge
,
without
certificate
of
their
sufficiency
so
to
do
,
to
the
people
,
that
by
reason
of
their
call
fall
under
their
Government
and
charge
,
but
others
may
not
,
though
the
spirit
moves
them
,
unlesse
they
can
obtain
a
certificate
from
some
Ministers
.
Sirs
,
what
mean
you
to
muzzle
men
up
in
this
manner
under
penalties
,
from
opening
their
mouths
to
speak
,
unlesse
they
bring
testimonials
,
and
certificates
from
men
?
if
any
man
speak
from
God
,
God
will
give
testimony
to
him
by
assisting
him
to
speak
honestly
at
least
,
though
weakly
and
plainly
;
if
God
do
not
testifie
to
any
man
that
speaks
,
so
but
that
the
hearers
judge
him
insufficient
,
or
that
he
speaks
weakly
,
and
sillily
,
and
see
that
God
leaves
him
to
utter
error
,
they
may
leave
him
too
if
they
please
,
if
it
be
free
for
men
(
as
it
never
was
under
the
Priesthood
)
to
refuse
what
they
find
not
to
be
truth
;
and
as
they
like
it
not
to
let
it
alone
:
them
therefore
that
are
weak
in
the
faith
receive
,
and
entertain
,
though
they
have
no
pastport
or
orders
from
men
to
shew
,
you
may
sometimes
entertain
angels
unawares
:
and
what
if
God
stop
that
mans
mouth
(
as
he
may
do
when
he
pleases
(
the
spirit
blowing
where
it
lists
)
who
has
mans
testimony
of
sufficiency
,
&
from
whom
ther
s
the
greatest
expectation
,
and
does
somtimes
when
men
dote
on
men
,
yea
and
opens
the
mouths
of
them
,
that
at
other
times
,
it
may
be
sate
as
dumb
,
asses
)
to
reprove
the
madnesse
of
very
prophets
?
T
is
propounded
by
Mr.
Owen
,
Mr.
Thomas
Goodwin
,
Mr.
Nye
Mr.
Sympson
,
that
such
as
do
not
receive
,
but
oppose
those
principles
of
Christian
Religion
,
without
the
acknowledgement
whereof
the
Scriptures
do
clearly
and
plainly
affirm
that
Salvation
is
to
be
obtained
,
may
not
be
suffered
to
preach
or
promulgate
any
thing
in
opposition
unto
such
principles
:
But
in
this
verily
I
am
not
satisfied
at
any
hand
,
for
not
to
acknowledge
Iesus
Christ
to
be
the
Christ
,
but
to
deny
him
to
be
the
Son
of
God
,
when
he
is
plainly
preached
is
not
to
receive
,
but
oppose
those
principles
of
Christian
Religion
,
the
non-acknowledgement
of
which
,
where
Christ
at
least
is
made
known
,
is
utterly
inconsistent
with
salvation
;
yet
thus
did
the
Iews
when
Christ
in
person
was
among
them
,
contradicting
,
blaspheming
him
,
as
also
the
Samaritans
did
not
receive
him
,
yet
the
civil
powers
of
the
world
had
no
power
from
Christ
to
curb
them
,
and
not
suffer
them
to
say
what
they
would
against
Christ
simply
and
solely
I
say
because
of
that
:
neither
find
I
(
as
before
)
any
warrant
in
the
word
for
Caesar
the
civil
powers
of
the
world
to
prohibit
,
or
sub
paena
any
false
Religions
,
from
standing
,
growing
,
preaching
,
promulgating
,
practising
their
own
principles
,
be
they
Jews
,
or
Heathen
Romans
,
or
Dianitish
Ephesians
,
in
their
several
dominions
under
the
Gospel
any
more
then
to
prohibit
the
true
Christian
Religion
it self
:
All
Religions
lived
under
Caesar
in
Christs
and
the
Apostles
dayes
,
and
were
not
by
him
persecuted
,
nor
constrained
,
either
to
be
of
his
Religion
,
nor
to
say
nothing
against
it
,
nor
against
any
other
:
in
after
times
indeed
when
the
Emperours
grew
bloody
against
the
Christians
,
all
Religions
lived
quietly
under
Caesar
,
but
the
Christian
;
that
was
worse
then
nought
,
and
I
think
it
not
a
little
too
bad
,
and
not
doing
(
as
our
duty
is
)
to
all
men
as
we
desire
they
should
do
to
us
,
but
the
way
back
to
Priestly
blindnes
,
if
we
put
Caesar
on
now
,
because
he
is
a
Christian
,
to
let
the
Christian
Religion
live
quietly
under
him
,
and
none
else
:
for
my
part
I
dare
not
desire
that
the
Jews
may
not
,
not
onely
live
,
but
till
,
they
see
better
,
serve
,
God
in
their
wayes
of
worship
in
the
State
as
well
as
others
,
for
a
being
they
must
have
somewhere
,
and
may
no
where
without
sin
,
if
not
here
,
for
is
it
more
sin
for
one
Common-wealth
to
let
false
worshippers
live
in
it
,
till
they
see
the
truth
,
then
for
another
?
yea
and
let
them
and
others
too
preach
and
promulgate
even
all
that
ere
they
can
for
their
way
.
Ob.
I
know
men
fear
false
Religions
will
seduce
men
from
the
true
to
themselves
.
An.
Let
them
gain
what
they
can
,
whom
can
they
gain
?
not
the
elect
,
which
in
your
sense
are
a
sort
of
individuals
,
without
respect
to
any
thing
done
in
time
,
personally
,
unchangeably
positively
,
and
not
conditionally
determined
to
faith
and
final
perseverance
in
it
to
the
death
,
and
if
they
seduce
others
to
damnation
it self
,
they
are
no
other
then
such
with
you
as
are
as
particularly
,
peremptorily
,
and
not
conditionally
onely
of
their
loving
darkness
more
then
light
,
afore
of
old
ordained
to
that
condemnation
,
therfore
me
thinks
you
of
that
principle
of
all
others
,
should
see
no
danger
of
doing
more
hurt
,
then
God
decreed
to
have
done
,
by
suffering
seducers
in
the
world
before
the
foundation
of
it
,
and
as
for
us
who
hold
no
such
,
though
as
much
election
and
reprobation
as
your selves
in
that
sense
in
which
the
Scripture
speaks
o●t
,
which
bids
us
know
that
God
hath
chosen
the
godly
man
to
himself
,
and
ordained
ungodly
men
to
condemnation
,
not
determining
the
individuals
to
life
or
death
before
birth
,
but
upon
account
of
belief
or
non-belief
of
the
truth
that
s
told
them
,
for
he
hath
chosen
men
to
life
no
otherwise
then
through
belief
,
and
ordained
men
to
be
holy
,
i.
e.
that
they
shall
believe
and
live
holily
that
mean
to
live
for
ever
,
even
we
that
know
there
is
danger
enough
,
and
yet
hope
enough
too
of
life
for
men
,
that
neglect
not
their
own
salvation
,
●are
venture
truth
among
all
false
wayes
whatsoever
,
which
when
and
where
ere
it
lives
uncurbd
as
it
never
yet
did
in
England
without
molestation
more
or
lesse
,
to
these
our
dayes
for
a
1000
years
and
upwards
,
will
shine
through
all
the
rest
so
clearly
to
mens
souls
,
as
either
to
save
them
,
or
else
at
least
to
convince
them
so
as
if
they
perish
by
following
any
false
wayes
,
that
grow
up
by
it
,
to
leave
them
without
excuse
,
because
they
either
did
,
know
,
and
did
not
what
they
knew
,
or
might
have
known
more
then
they
did
but
would
not
:
besides
if
any
religion
be
(
as
I
am
sure
the
true
one
is
not
,
though
the
RRRomish
,
Jewish
,
Turkish
,
and
all
others
are
)
such
a
dead
Sea
of
Divinity
,
as
hath
not
life
enough
in
it
to
live
of
it self
,
if
it
may
have
bare
leave
unlesse
all
others
that
would
live
beside
it
be
sneapt
by
the
civil
sword
,
so
that
they
must
not
shew
their
heads
by
it
for
its
sake
,
let
that
Religion
be
the
Jews
,
and
the
Turks
,
and
the
Popes
,
and
the
Prelates
,
and
the
Presbyters
,
and
the
Independents
,
too
,
if
it
will
,
for
me
,
but
while
I
live
to
Christ
,
surely
t
will
be
none
of
mine
.
So
I
have
done
with
you
my
dear
friends
of
the
Independent
way
,
and
shall
wait
and
pray
that
you
may
first
laying
,
as
your
foundation
,
&
then
leaving
,
the
principles
of
the
doctrine
of
Christ
,
go
on
unto
perfection
.
T
is
time
to
return
to
talk
on
with
the
Pope
and
PPPriesthood
,
to
whom
I
have
almost
forgotten
what
more
I
was
about
to
say
,
being
put
by
it
by
ones
presentment
of
these
proposals
to
me
inter
scribendum
,
which
draw'd
me
on
to
this
long
Perenthesis
,
and
off
from
my
present
purpose
viz.
the
proving
of
the
PPPriesthood
to
be
that
themselves
which
they
most
falsely
father
upon
them
,
whom
they
as
falsely
call
Anabaptists
:
I
have
shewed
how
though
they
call
us
an
impure
and
carnal
sect
,
a
cruel
and
bloody
sect
,
yet
themselves
are
both
these
much
more
then
we
,
yea
and
much
more
that
s
nought
then
either
of
these
two
also
.
For
next
whereas
you
stile
us
a
prophane
and
Sacriledgious
sect
,
yet
that
you
are
a
more
Profane
and
Sacrilegious
generation
then
those
,
whom
Dr.
Featly
calls
so
,
will
appear
very
plainly
if
you
consider
either
what
Sacriledge
,
and
Profaneness
are
indeed
,
or
what
Dr.
Featley
,
if
he
may
be
your
spoksman
,
to
whom
you
refer
us
,
doth
falsey
suppose
it
,
&
hath
defined
it
to
be
,
for
he
states
profaneness
or
sacriledge
(
for
these
two
with
him
are
one
)
to
be
the
extream
in
the
defect
to
Religion
,
to
which
the
extream
in
the
excess
(
saith
he
)
is
superstition
,
which
is
the
offering
to
God
,
what
he
claimes
not
for
his
own
,
whilst
the
other
i.
e.
profaneness
,
Sacrilegiously
Robs
God
of
that
which
is
his
own
in
a
particular
manner
;
which
if
so
,
then
you
CCClergy
men
are
more
guilty
in
this
behalf
then
any
other
under
the
Sun
,
for
,
besides
that
you
erre
from
the
true
religion
in
the
excesse
,
by
superstitious
attribution
of
such
things
to
God
,
as
his
by
institution
,
which
are
not
his
,
but
your
own
inventions
viz.
payment
of
Tithes
to
you
,
infant-sprinkling
,
and
many
other
,
which
you
plead
for
,
(
as
if
the
Lord
had
required
them
)
Iure
divino
,
or
Iure
Apostolico
,
whereas
it
is
no
false
Latine
,
because
true
English
to
say
they
stand
Iure
humano
,
et
Apostatico
or
rather
Daemonito
by
the
devil
and
the
whores
appointment
,
you
erre
from
it
also
in
the
defect
by
Sacrilegious
ablation
,
and
abolition
of
the
true
Baptism
and
Ordinances
from
the
Church
,
which
Christ
hath
appointed
;
this
though
it
be
wonderful
strange
,
yet
is
marvellous
true
,
for
though
ordinary
men
miscarry
from
the
mean
,
but
by
one
extream
ordinarily
,
e.
g.
if
men
erre
from
the
vertue
liberality
by
prodigality
,
they
are
not
covetous
too
,
or
if
by
covetousness
they
are
not
prodigal
too
,
but
so
extraordinarily
out
of
holy
order
are
you
,
O
ye
that
are
in
holy
orders
,
that
you
content
not
your selves
to
go
beyond
the
word
,
but
you
'l
be
behind
it
too
,
you
will
make
God
own
that
he
never
commanded
,
neither
(
to
use
the
phrase
and
figure
in
which
he
speaks
of
himself
)
came
it
all
into
his
mind
,
and
disown
his
own
precepts
,
which
you
make
void
by
your
traditions
:
T
is
bad
to
be
in
the
extream
on
either
hand
from
the
truth
,
but
to
be
in
both
the
extreams
at
once
is
to
be
extream
bad
indeed
,
yet
thus
it
is
with
you
,
O
ye
Priests
,
as
whose
not
onely
superstition
,
but
sacriledge
also
,
hath
exceeded
,
and
by
sundry
degrees
surpassed
all
that
ever
was
,
whether
among
Anabaptists
or
others
:
yea
,
if
you
look
with
a
cleer
eye
,
all
that
of
those
whom
your
Doctor
of
Divinity
makes
such
remarkable
observations
of
,
as
suffering
the
hand
of
God
inflicting
curses
on
them
for
this
sin
of
Sacriledge
.
The
first
whereof
is
Xerxes
,
who
attempted
to
pillage
the
Temple
at
Delphos
.
[
*
](A39566-e218380-b)
*
O
monstrous
!
is
dotage
come
upon
our
Doctors
now
in
the
hight
,
that
Apollo
is
the
true
God
with
them
,
and
his
Oracles
,
which
by
Christians
were
ever
counted
the
Devils
,
Gods
oracles
,
and
the
spoiling
of
his
Temple
the
spoiling
and
rifling
Gods
church
,
and
the
ruin
which
(
Machinatione
Daemonis
say
Historians
themselves
that
write
it
)
fell
on
them
that
attempted
it
the
curse
of
God
for
this
sin
of
Sacriledge
and
Robbing
God
of
his
due
?
so
it
should
seem
,
for
defining
Sacriledge
to
be
a
robbing
of
God
,
a
rifling
of
his
Churches
,
stripping
Religion
of
her
neces●ary
dresse
and
decent
rites
and
ceremonies
,
and
asserting
that
God
will
curse
with
strange
curses
those
that
are
guilty
of
it
,
his
first
instance
is
the
revenging
hand
of
God
on
Xerxes
for
medling
with
the
Temple
of
Appollo
.
Surely
these
men
who
have
so
high
an
esteem
of
the
God
Appollo
,
and
his
Temple
,
would
have
had
the
like
of
Appollo's
Sister
Diana
the
great
Goddess
of
the
Ephesians
,
and
her
Temple
,
whom
all
Asia
,
and
the
world
worshipped
Act.
19.27
.
and
counted
Paul
a
Sacrilegious
fellow
in
dispising
her
Magnificence
,
and
turning
away
people
from
her
worship
,
as
Demetrius
did
,
who
got
his
wealth
by
her
standing
,
had
they
been
alive
at
that
time
:
yet
this
is
the
Doctor
we
are
sent
to
for
furniture
with
knowledge
of
the
truth
by
you
Ashford
Accountants
.
His
second
,
Caepio
the
Consul
,
who
spoiled
the
Famous
Temple
at
Tolouse
.
[
*
](A39566-e218580-b)
*
Alias
,
the
Great
gawdy
building
,
that
was
there
in
as
much
veneration
as
Pauls
Church
in
London
is
,
(
for
that
is
the
Church
with
some
,
whom
a
stone
Church
,
and
wooden
Priesthood
,
pleases
better
then
a
spiritual
house
of
living
stones
,
and
spiritual
ministry
in
it
.
Thirdly
Crassus
,
Fourthly
Herod
,
both
whose
men
of
warre
were
ruined
for
rifling
the
Sepulchre
of
David
.
Fiftly
,
Belshazzer
who
was
frighted
with
an
hand-writing
for
carousing
in
the
vessels
of
the
Temple
.
Sixtly
Copronymus
that
had
a
Carbuncle
arose
in
his
forehead
for
taking
a
Crown
out
of
a
Christian
Church
(
alias
,
Steeple
house
)
which
was
set
with
Carbuncles
.
Seventhly
Iulian
together
with
Felix
,
who
both
had
Gods
vengeance
lighting
on
them
for
carrying
away
the
Golden
Vessels
,
and
rich
presents
which
the
Devotion
(
he
should
have
said
the
Superstition
)
of
Constantine
and
Constantius
dedicated
to
God
in
the
new
Temple
at
Ierusalem
.
[
*
](A39566-e218780-b)
*
Built
by
Queen
Helena
,
who
(
if
you
consult
the
Story
)
in
no
lesse
Superstitious
Devotion
,
then
they
the
Vessels
of
the
Temple
,
did
consecrate
the
Temple
it self
to
the
Honor
of
Christ
,
Pueri
sacer
est
locus
extra
meiite
.
Eightly
,
Rotman
with
C●iperdolin
,
who
seized
on
the
Church
,
alias
high
place
dedicated
to
St
Mauritius
,
a
Saint
of
the
Popes
canonizing
.
Ninethly
Munster
and
Phyfer
,
who
being
it
seems
in
war
,
made
their
magazines
,
and
cast
their
ordnance
in
the
covent
of
the
Franciscans
.
[
*
](A39566-e218890-b)
*
Alias
the
holy
habitations
of
the
most
abominable
holy
Fryars
,
who
no
question
fryed
in
the
fire
of
holy
wrath
and
rage
,
to
see
their
holy
Cloisters
and
Chappels
sacrilegiously
prophaned
to
civil
uses
,
which
by
them
,
and
their
Lady
Abbesses
were
wont
to
be
made
use
of
(
saving
their
holy
Superstitions
)
to
nothing
but
uncivil
and
unclean
.
Tenthly
,
Iohn
of
Leyden
,
who
sacrilegiously
converted
into
apparel
for
himself
,
and
others
the
holy
things
of
God
,
(
for
so
he
must
call
them
,
or
else
he
keeps
not
to
his
text
,
and
his
own
interpretation
of
it
,
which
is
that
the
Anabaptists
are
a
sacrilegious
sect
)
viz.
the
holy
Copes
,
holy
Altar
Cloathes
,
and
holy
vestments
which
the
Priests
were
wont
to
wear
in
their
holy
Masses
,
which
Iohn
of
Leyden
I
should
have
thought
he
had
been
lost
,
if
he
had
not
come
in
at
the
last
,
sith
at
first
or
last
I
find
him
serving
every
turn
of
Dr.
Featley
,
insomuch
that
the
whole
six
fold
tale
,
he
tells
of
the
Anabaptists
,
would
never
handsomely
have
hung
together
,
if
Iohn
of
Leyden
the
Tailor
did
not
stitch
it
up
,
for
Iohn
of
Leyden
serves
to
prove
them
an
Illiterate
and
sottish
sect
,
Iohn
of
Leyden
a
blasphemous
and
lying
sect
,
Iohn
of
Leyden
an
impure
and
carnall
sect
,
Iohn
of
Leyden
a
cruel
and
bloody
sect
,
Iohn
of
Leyden
a
prophane
and
sacrilegious
sect
,
Iohn
of
Leyden
a
sect
whom
Gods
vengeance
followes
,
Who
ere
is
another
,
Iohn
of
Leyden
is
one
,
You
may
thank
Iohn
of
Leyden
,
else
all
were
undone
.
These
are
the
many
instances
,
wherewith
your
Dr.
patches
up
two
or
three
pages
of
that
fift
piece
of
his
Remarkables
,
wherein
he
tell
tales
the
Anabaptists
to
be
a
sacrilegious
sect
,
in
which
,
if
ye
were
not
bedoted
as
much
as
your
ipse
Dixit
(
O
ye
disciples
of
Dr.
Featley
)
you
might
see
of
your selves
,
first
that
if
the
actions
instanc't
in
were
sacriledge
,
yet
the
men
were
no
Anabaptists
,
for
the
last
are
more
called
then
proved
so
,
and
the
rest
,
which
are
well
nigh
two
parts
of
three
,
were
never
so
much
as
named
so
since
the
world
stood
,
secondly
that
if
the
men
had
been
all
Anabaptists
,
yet
all
the
actions
were
no
▪
sacriledge
,
for
set
aside
what
Belshazzer
did
,
whose
action
of
common
drinking
in
the
Temple
vessels
,
was
then
sacriledge
,
as
now
it
now
it
would
not
be
(
all
that
relative
holinesse
of
Temples
,
and
Vessels
,
Places
and
Things
dedicated
,
the
Doctor
so
much
prates
of
,
being
ceased
since
Christ
crucified
Iohn
4.
)
I
say
set
that
aside
and
all
the
rest
,
viz.
rifling
of
the
things
which
he
calls
Churches
,
viz.
the
Temple
of
Appollos
at
Delphos
,
and
that
of
Tolouse
,
that
of
St.
Maurice
at
Munster
,
of
Queen
Hellina
at
Ierusalem
,
and
the
Fryers
Covent
(
whether
they
may
be
called
Theft
or
no
,
I
know
not
)
were
are
as
far
from
being
sacriledge
,
as
the
places
were
from
being
holy
places
in
truth
,
and
that
is
as
far
as
the
Popes
holiness
is
from
Gods
:
but
to
conclude
this
matter
,
it
s
much
of
a
price
to
you
(
O
Priests
)
whether
the
matters
of
fact
that
Fearley
fains
,
to
be
sacriledge
,
and
would
fain
fasten
,
and
father
as
well
upon
the
Anabaptists
of
this
present
age
,
as
that
above
,
be
so
yea
or
no
;
for
this
we
are
sure
of
however
,
that
either
the
things
he
defines
it
by
viz.
the
demolishing
,
alienating
,
or
common
using
of
hallowed
Temples
,
Fryers
Covents
,
Tables
,
Altars
,
Altar
Cloathes
,
Copes
,
Cups
,
and
other
rich
Vestments
,
Vessels
,
Vtensills
,
Fonts
,
Pulpits
,
Profits
,
and
Emoluments
,
Gleabs
,
Centries
,
Tithes
,
first
fruits
,
oblations
,
and
other
Obventions
is
no
sacriledge
,
nor
robbing
of
God
,
nor
fingering
of
holy
things
(
as
I
utterly
deny
it
to
be
)
or
else
if
it
be
,
that
the
Protestant
Priesthood
are
more
deeply
guilty
of
it
,
if
not
in
affection
,
yet
at
least
in
action
then
the
Anabaptists
of
this
age
:
for
if
we
ask
,
who
sacrilegiously
sacrificed
,
and
in
their
sacred
zeal
for
King
Charles
against
King
Christ
coined
to
his
common
use
,
and
unholy
war
,
the
plate
devoted
to
their
Colledge
uses
in
the
holy
Benevolence
of
Benefactors
?
did
not
some
of
you
Masters
,
Provosts
,
Fellowes
of
Colledges
and
such
like
?
who
,
towards
a
Reformation
from
Rome
,
demolished
645.
holy
Abbeys
,
and
Monasteries
,
90
holy
Colledges
,
110
Hospitals
,
3314.
holy
Chanteries
,
and
Chappels
,
and
diverted
the
infinit
riches
,
which
was
devoted
by
the
freewill
offering
of
devout
persons
,
and
assigned
for
the
Maintenance
of
the
ministry
that
then
was
,
viz.
the
holy
Priests
,
Monks
,
Nuns
and
Fryers
from
the
Ecclesiastical
use
of
that
Spiritualty
to
the
Temporall
Revenew
of
the
Crown
,
didst
not
thou
O
Prelacy
flatter
King
Henry
the
eighth
into
this
,
and
the
subversion
of
the
Roman
Supremacy
that
thou
mayest
have
a
Supremacy
of
thy
own
,
under
a
colour
of
giving
it
to
the
King
?
who
have
confiscated
the
holy
Pallaces
and
devoted
profits
of
two
Arch-bishopricks
,
20
Bishopricks
,
26
Denaries
,
60
Arch-deaconries
,
544
spiritual
dignities
,
and
Prebendaries
,
to
Auxiliations
and
Augmentations
,
hast
not
thou
O
Presbyterian
?
didst
not
thou
alone
uncover
the
sin
and
nakednesse
of
thy
old
father
Episcopacy
out
of
a
covetous
and
ambitious
desire
to
steal
away
the
birth-right
from
the
elder
brethren
the
Deans
,
Prebends
,
and
Canons
;
and
now
that
heaven
deceives
thy
longing
expectation
,
so
that
thy
Kingdom
falls
irrecoverably
,
and
men
will
no
more
fall
down
before
thee
,
nor
do
the
worship
,
and
double
honour
of
observation
and
maintenance
to
thy
Lording
Eldership
,
but
impropriate
all
that
thou
gapest
for
to
themselves
,
together
with
all
thy
Vicarages
,
besides
5439
Parochial
benefices
,
being
no
impropriations
,
so
that
neither
thou
nor
the
true
Ministry
neither
shall
have
any
of
it
,
unlesse
thou
forsake
thy
errors
for
it
,
and
they
the
truth
,
is
it
these
Independents
whom
thou
falsely
callest
Anabaptists
,
or
those
whom
we
truly
call
Antibaptists
,
that
are
now
acting
all
this
sacriledge
?
and
more
lately
yet
,
who
did
a
way
,
I
mean
directive
,
for
indeed
the
civil
power
,
whom
you
in
your
pulpits
sub
pena'd
to
it
,
did
it
corrective
,
who
I
say
did
a
way
most
sacrilegiously
the
sacred
crosses
,
viz.
Coventry
,
Cheapside
,
Charing
,
&
others
?
who
councel'd
away
the
curious
crucifixes
?
who
spoiled
the
holy
Cathedrals
of
their
holy
Organs
,
and
Popish
pipes
and
pictures
?
who
prophaned
the
holy
Fonts
in
all
the
holy
Churches
and
Chappels
,
because
they
found
the
people
Idolizing
them
?
upon
which
account
they
ought
as
well
to
demolish
the
very
churhces
themselves
:
who
profaned
all
the
holy
dayes
,
and
feasts
dedicated
to
the
honour
of
Saints
by
the
Pope
(
which
were
more
then
daies
in
the
year
)
and
those
that
were
in
use
under
Prelacy
viz.
Easter
,
Christmas
,
Whitsunday
,
&c.
didst
not
thou
O
Presbyter
?
who
altered
the
holy
Altars
,
and
alienated
to
other
use
the
holy
Altar
Clothes
?
who
robbed
the
old
Church
robbers
the
Bishops
,
and
the
sons
of
that
Hierachy
of
their
holy
Robes
,
and
Divested
the
Church-men
of
the
holy
vestments
,
wherewith
they
were
adorned
,
and
wherewith
also
they
adorned
(
much
more
then
by
their
conversations
)
the
doctrine
of
God
and
our
Saviour
Jesus
Christ
,
viz.
the
4
cornerd
cap
,
and
holy
hood
,
the
sacred
Sandals
,
and
costly
cassokes
,
lawn
sleeves
and
consecrated
copes
,
silken
girdles
,
plush
,
velvet
,
and
Sattanical
gowns
,
and
cancelled
that
very
Canons
themselves
that
their
Holinesses
contrived
,
wherein
they
commanded
the
wearing
of
them
?
who
pul'd
away
the
holy
railes
from
before
the
sanctum
sanctorum
in
every
holy
quire
where
they
were
stated
?
did
not
ye
O
Presbyterians
?
hear
therefore
ye
deaf
that
ye
may
understand
,
and
look
ye
blind
that
ye
may
see
,
for
if
this
be
sacriledge
and
Church-robbing
,
and
holy
theft
,
and
robbing
God
&c.
to
casheere
all
the
forenamed
consecrated
commodities
,
then
thou
O
Priesthood
art
deeper
in
the
guilt
of
it
then
any
Baptists
,
yea
we
are
not
so
much
as
accessary
to
that
violent
ablation
of
these
things
,
as
whose
principle
leads
us
to
lend
leave
to
those
,
not
in
the
Church
,
but
in
the
world
,
that
will
use
these
fooleries
,
to
use
them
;
yea
if
we
wish
the
abolition
of
what
your
Divines
call
sacriledge
to
remove
,
yet
our
strength
against
them
is
to
sit
still
,
and
save
our
paines
,
and
see
all
this
kind
of
Sacriledge
committed
on
them
to
our
hands
;
but
in
very
deed
as
we
are
not
the
men
,
so
this
you
call
so
is
not
the
thing
you
wot
of
,
but
a
meer
scarcrow
and
bugbear
to
fright
fools
with
indeed
,
and
not
a
purloining
of
holy
things
[
*
](A39566-e219690-b)
*
For
then
by
my
consent
they
shall
be
counted
Sacrilegious
too
,
that
shall
ever
happen
to
be
spoilers
of
the
tripple
crown
,
for
as
for
outward
things
(
contradict
it
O
ye
classicall
Clergy
if
ye
can
)
there
is
no
holinesse
in
them
now
as
of
old
there
was
,
neither
in
places
,
nor
in
Vtensils
,
nor
in
Ornaments
,
nor
in
Monuments
,
nor
Emoluments
,
nor
in
Altars
,
nor
Glebes
,
for
those
things
that
are
truly
holy
,
are
laid
up
in
the
soul
,
and
,
to
answer
your
Doctors
question
,
though
I
have
heard
of
a
two-fold
holinesse
viz.
inherent
,
and
relative
,
in
the
subject
,
and
in
the
object
,
yet
as
I
may
truly
say
this
with
the
Dr.
that
inherent
holinesse
no
intelligent
man
ever
attributed
to
inanimate
things
,
so
this
against
him
that
relative
holinesse
,
none
but
a
superstitious
Christian
ever
attributed
to
any
thing
under
the
Gospel
,
that
is
of
mans
invention
,
donation
and
dedication
,
as
almost
all
Dr.
Featleys
furniture
,
and
rinkets
are
,
but
such
onely
as
are
Relatively
holy
,
as
are
in
such
special
relation
to
Gods
that
he
claimes
,
and
challenges
,
peculiar
interest
in
,
as
his
by
donation
,
dedication
,
ordination
,
institution
,
&c.
in
which
regard
some
Temples
are
holy
,
e.
g.
his
people
in
Church-fellowship
,
living
stones
built
up
an
habitation
of
God
through
the
spirit
,
but
not
such
Temples
as
Dr.
Featley
meanes
of
dead
stones
,
as
are
by
men
hallowed
to
his
name
,
some
dayes
as
the
feasts
dedicated
by
himself
,
but
not
any
dedicated
by
men
to
his
honour
;
some
persons
as
Priests
and
Levites
under
the
law
,
Presbyters
and
Deacons
calld
i.
e
gifted
and
qualified
by
him
(
not
ungifted
dumb
dogs
,
drones
,
and
drunkards
,
so
denominated
,
dedicated
,
donated
by
meer
men
)
under
the
Gospel
;
some
lands
,
profits
,
and
preferments
,
reserved
,
and
assigned
by
God
as
the
inheritance
of
his
Saints
and
Ministers
i.
e.
servants
viz.
not
Glebes
,
Tithes
,
Centries
,
but
the
heavenly
Canaan
,
the
holy
City
,
the
holy
Ierusalem
that
comes
down
from
God
out
of
heaven
,
incorruptible
,
indefiled
that
fadeth
not
away
;
some
certain
Vtensils
,
instruments
,
Ordinances
,
and
means
of
serving
him
,
and
of
communion
with
him
here
for
a
time
,
till
we
come
to
the
perfect
,
and
immediate
injoyment
of
him
,
viz.
the
Table
,
the
Font
,
not
such
as
Dr.
Featley
means
,
but
the
Lords
Table
,
and
Baptism
it self
,
the
laver
of
regeneration
;
some
Vessels
,
but
not
silver
Chalices
,
nor
the
whores
Golden
cup
full
of
trash
,
abomination
and
filthinesse
,
but
the
Earthen
Vessels
i.
e.
homely
,
and
(
to
outward
appearance
)
silly
,
empty
,
weak
,
plain
dispensations
,
and
administrations
,
which
Christ
hath
chosen
,
whereby
to
save
them
that
believe
,
and
to
bring
to
nought
the
gawdy
formes
,
and
wayes
of
mans
wisdome
;
some
vestments
,
not
the
Cope
,
nor
the
Miter
,
black
coat
nor
surplice
,
stained
with
the
filthinesse
of
the
whores
fornication
,
but
fine
linnen
white
and
clean
,
i.
e.
the
righteousnesse
of
the
Saints
,
imployed
in
the
immediate
service
and
worship
of
God
,
for
I
will
be
sanctified
of
every
one
that
comes
neer
to
me
saith
the
Lord
;
any
of
which
holy
things
to
alienate
,
unjustly
detain
,
deprave
,
profane
,
or
purloin
from
any
of
those
places
,
or
persons
to
whom
(
what
ere
the
law
of
the
Land
doth
)
the
law
of
God
,
and
the
Gospel
hath
appropriated
,
and
apportionated
them
,
is
that
(
call
you
it
what
you
will
)
which
we
call
sacriledge
,
and
is
a
sin
that
was
never
so
much
committed
by
any
rank
of
men
under
the
sun
as
it
is
by
you
CCClergy
men
,
that
yet
of
all
men
seem
most
to
abominate
it
,
and
of
all
sins
in
the
world
cry
out
against
it
;
for
if
as
ask
who
Lords
it
over
Christs
holy
heritage
?
who
hath
trodden
down
the
holy
City
?
who
slew
the
parsons
of
the
witnesses
?
who
hath
broken
the
Laws
,
changed
the
ordinances
,
broken
the
everlasting
Covenant
,
for
which
a
curse
now
is
devouring
the
earth
?
who
hath
made
void
Christs
commands
by
their
own
traditions
?
who
hath
taken
away
from
the
sacraments
,
the
right
subjects
,
and
manner
of
administration
?
who
have
justified
the
wicked
for
reward
,
and
taken
away
the
righteousnesse
of
the
righteous
from
him
?
who
hath
defiled
the
true
Temple
,
and
made
the
house
of
God
a
house
of
Merchandize
,
slaves
and
souls
of
men
Rev.
18.
a
den
of
theeves
?
have
not
you
the
CCClergy
?
yea
your
Dr.
talks
of
the
Font
,
and
the
communion
Table
,
and
the
pulpit
,
but
who
stole
away
baptism
and
the
supper
,
and
preaching
it self
,
so
that
there
s
nothing
but
sprinkling
bells
,
babies
,
and
confusion
,
and
one
moity
of
a
dinner
,
and
more
Pulpit
,
and
Pew
,
and
Belcony
,
and
Canopy
,
and
Cloth
,
and
Cushion
,
then
preaching
,
and
plain
publication
of
the
Gospel
as
it
is
in
Jesus
?
you
talk
off
robbing
God
in
matters
of
the
law
,
and
Tithes
,
offerings
and
things
that
came
by
Moses
,
and
now
are
not
at
all
;
but
who
hath
robbed
him
in
matters
of
grace
,
and
truth
,
and
ordinances
,
and
things
that
came
by
Christ
,
one
tittle
of
whose
Testament
shall
not
be
contradicted
by
man
nor
angel
under
pain
of
cursing
?
you
talk
of
golden
cups
and
vessels
,
in
which
the
whore
fills
out
her
abominations
and
filthinesse
of
her
fornication
to
the
whole
earth
,
but
who
hath
taken
away
the
key
of
the
Kingdom
of
heaven
,
i.
e.
from
the
people
and
Church
?
in
whom
the
power
lies
fundamentally
,
and
primarily
(
for
t
is
but
derivatively
from
the
church
under
God
,
secondarily
,
executively
,
and
ministerially
in
the
Officers
:
not
onely
Papa
but
PP
too
;
see
Rutherfords
Presbytery
,
wherein
he
wrests
the
power
of
the
Keyes
from
the
people
:
who
hath
taken
away
the
key
of
knowledge
,
and
shut
up
the
Kingdom
of
heaven
against
men
,
as
neither
willing
to
go
in
themselves
by
the
right
way
and
baptism
,
nor
to
suffer
them
that
would
?
who
but
ye
O
Priests
have
been
in
these
things
more
sacrilegi
church-robbers
,
then
sacerdotes
,
or
givers
of
holy
things
?
yea
what
evil
of
this
kind
YYYou
have
wrought
in
the
sanctuaries
of
God
,
how
you
have
laid
them
wast
throughout
the
whole
earth
,
how
you
have
defiled
the
pure
waters
thereof
,
and
did
so
Claudere
rivos
shut
down
the
floodgates
,
that
the
people
could
have
none
of
these
to
drink
,
and
caused
all
discourses
,
and
all
places
to
overflow
with
muddy
and
brackish
waters
,
if
I
should
hold
my
peace
,
the
stones
out
of
the
wall
,
even
those
living
stones
out
of
the
true
Temple
,
that
are
living
monuments
of
Gods
mercy
at
this
day
,
in
that
they
are
alive
from
the
dead
,
even
the
dead
night
of
your
errors
,
will
proclaim
to
the
everlasting
infamy
of
that
generation
,
that
have
been
the
neerer
the
church
,
the
further
from
God
.
Thou
makest
thy
boast
of
God
(
O
PPPriesthood
)
and
wouldst
seem
to
approve
of
the
things
that
are
most
excellent
,
and
art
confident
thou
thy self
art
a
guide
of
the
blind
,
and
a
light
of
them
that
sit
in
darknsse
,
an
instructer
of
the
foolis●
,
a
teacher
of
babes
,
but
indeed
thou
art
a
blind
guid
,
a
dark
lantorn
,
a
foolish
instructer
,
and
hast
need
thy self
to
be
taught
by
those
babes
,
which
live
upon
the
sincere
milk
of
the
word
,
which
be
the
first
principles
of
the
oracles
of
God
thou
hast
a
form
of
knowledge
,
and
of
truth
as
it
was
in
the
Law
,
that
was
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
long
since
abolished
according
to
which
thou
Enthusiasts
to
thy self
a
Iudai
al
,
Pontificall
,
Politicall
,
Pollitical
,
Religion
of
thy
own
;
but
thou
art
grossely
ignorant
of
the
truth
of
the
Gospel
,
and
that
form
of
doctrine
that
Rome
obeyed
from
the
heart
of
old
,
before
it
came
to
be
a
mother
of
harlo●●y
,
and
of
such
a
crew
of
corrupt
children
as
have
since
then
come
from
her
to
the
corrupting
of
the
earth
;
thou
teachest
another
,
but
thou
teachest
not
thy self
,
thou
preachest
a
man
should
not
steal
,
but
thou
stealest
,
thou
saiest
a
man
should
not
commit
adul●tery
,
but
all
the
Kings
,
and
their
people
in
the
christian
earth
have
committed
adultery
with
thee
,
thou
seemest
to
abhorre
it
,
yet
thou
more
then
any
committest
sacriledge
,
yea
thou
o
PPPriesthood
art
that
holy
harlot
,
that
holy
thief
,
that
hast
fingred
the
most
holy
things
,
yea
even
the
holy
Scripture
it self
,
which
is
the
store-house
,
and
under
Christ
the
treasury
of
truth
,
and
hid
it
from
the
world
under
unknown
tongues
,
and
a
heap
of
unsound
sences
,
which
thou
hast
put
upon
it
,
therefore
thou
art
inexcusable
O
woman
when
thou
judgest
the
now
churches
of
sacriledge
,
for
wherein
thou
judgest
them
thou
condemnest
thy self
,
for
thou
that
judgest
doest
the
same
things
,
which
thou
saiest
they
do
,
but
they
do
not
,
and
therefore
is
he
now
killing
thy
children
with
death
,
and
we
are
sure
that
the
judgement
of
God
is
according
to
truth
against
them
that
do
such
things
.
Yea
wo
unto
you
O
ye
blind
guids
,
ye
strein
at
a
gnat
,
and
make
it
sacriledge
,
and
church
robbing
,
to
take
Fonts
,
and
railes
,
and
pipes
,
and
pictures
,
and
altars
&c.
out
of
your
stone
Temples
,
and
keep
a
do
about
cleansing
,
and
hallowing
,
and
having
these
outside
decencyes
,
and
orders
,
and
offerings
,
but
swallow
a
camel
and
demolish
the
true
temple
of
God
,
and
the
vessels
of
the
sactuary
,
i.
e.
the
ordinances
thereof
,
which
is
holy
indeed
,
which
Temple
the
Saints
are
,
that
are
built
together
a
spiritual
house
unto
him
,
and
your selves
are
full
of
ravening
extortion
and
excesse
:
you
are
as
graves
that
appear
not
,
and
the
men
that
walk
over
you
are
not
aware
of
you
,
nor
how
they
are
rid
over
by
you
,
nor
how
very
well
to
be
rid
of
you
,
wherefore
the
wisdome
of
God
even
Christ
Iesus
now
sends
you
prophets
,
and
Apostles
,
and
wisemen
,
and
Scribes
to
warn
you
,
yet
these
you
kill
and
crucifie
,
and
scourge
and
persecute
as
your
enemies
,
because
they
tell
you
the
truth
,
that
the
blood
of
all
the
Prophets
that
have
prophesied
in
Sack
cloth
,
and
tormented
you
and
your
forefathers
,
and
your
people
that
dwell
on
earth
for
42
moneths
,
may
come
on
this
generation
,
and
so
your
house
be
left
unto
you
desolate
for
ever
.
And
fourthly
there
needs
no
more
to
prove
you
to
be
what
you
say
of
us
,
that
we
are
,
viz.
a
lying
and
blasphemous
sect
,
then
all
these
forenamed
falsities
which
are
asserted
of
the
Anabaptists
,
when
of
right
they
belong
more
properly
to
your selves
.
Yea
great
need
indeed
and
good
reason
,
that
you
should
be
the
Plantiffs
in
this
businesse
of
loa●ing
with
disgraces
,
belying
and
blaspheming
,
who
have
bin
your selves
nex
:
and
immediately
under
Satan
Supreme
false
accusers
of
the
brethren
to
the
world
,
and
the
powers
,
Courts
,
and
consistories
thereof
civil
,
and
ecclesiastical
for
Hereticks
,
Schismaticks
,
Sectaries
,
seditious
deceivers
,
hypocrites
,
blaspheme●s
,
enemies
to
Caesar
,
trouble
Townes
,
and
what
not
,
with
which
kind
of
nicknames
you
the
false
kingdome
of
the
Priests
,
have
overwhelmed
the
true
royall
Priesthood
as
with
a
flood
,
the
burden
of
whose
scandals
,
blasphemies
,
tales
,
and
disgraces
,
wherewith
you
have
loaded
the
saints
per
mille
ducentos
sexaginta
annos
,
1260.
years
,
exceeds
any
(
id
genus
)
that
the
saints
have
loaded
you
with
in
number
,
weight
,
and
measure
,
per
millies
mille
ducentas
sexaginta
Lias
1000000260
l.
You
have
cloathed
the
pretious
sons
and
daughters
of
Sion
,
as
the
persecuting
Emperors
did
of
old
,
with
the
skins
of
wild
beasts
,
and
so
cast
them
to
the
dogs
to
be
devoured
,
i.
e.
with
the
names
of
Monsters
,
and
so
exposed
them
to
the
hatred
of
the
world
,
with
the
which
kind
of
sport
not
onely
Dr.
Featley
,
and
Mr.
Edwards
,
while
they
lived
,
made
themselves
merry
,
and
their
friends
too
,
by
bestowing
Legends
a
piece
towards
the
support
of
their
severall
false
wayes
,
as
one
great
Benefactor
did
a
Legend
of
lies
on
the
Papistrey
,
to
the
maintaining
of
that
which
they
call
the
golden
Legend
,
but
others
also
,
bely
the
nicknamed
Anabaptists
of
this
present
age
,
Bax●
.
Featly
p.
161.
167.
also
Featley
and
Pagits
title
pages
.
and
nation
as
denying
any
obedience
to
civil
Magistracy
,
any
propriety
in
goods
,
as
holding
plurallity
,
and
community
of
wives
,
divorce
for
difference
in
religion
,
as
dipping
men
and
women
stark
naked
,
and
such
like
.
Yea
just
the
same
lying
shi●ts
,
and
inventions
that
the
Popish
Clergy
did
use
to
help
their
Religion
by
against
the
Protestants
,
when
they
began
first
to
protest
against
them
,
and
their
abominations
,
do
you
the
Protestant
CCClergy
,
i.
e.
both
Prelacy
and
Presbytery
strengthen
your
cause
by
against
the
Anabaptists
,
especially
of
all
sectaries
.
1.
They
detain
the
People
from
reading
the
Scripture
alledging
to
them
the
perills
they
may
incurr
through
misinterpretation
,
[
*
](A39566-e220540-b)
*
Helin
p.
161
you
likewise
would
not
have
the
Scripture
medled
with
by
this
Clergy
of
Laicks
,
Mechanick
,
fantastick
Enthusiasts
,
profound
watermen
,
Sublime
Coachmen
,
Illuminated
Tradesmen
,
&c.
Apron
Levites
,
Sectarian
Preachers
,
as
Dr.
Featley
and
Mr.
Baily
call
them
,
[
*
](A39566-e220590-b)
*
See
Bay
.
Ep
to
the
Read
.
also
Feat
.
in
his
Epist.
to
the
Read
and
p.
161.
for
they
(
say
you
)
are
dunces
,
and
ignorant
both
of
tongues
and
arts
,
and
so
must
needs
run
into
errors
,
and
are
insufficient
for
these
things
,
let
the
smith
keep
him
to
his
Anvile
,
and
the
Cobler
to
his
last
.
2.
These
bred
Antipathy
between
the
Papist
and
Protestant
,
and
debar
them
all
sound
of
the
Protestant
Religion
as
much
as
may
be
,
by
prohibiting
books
of
the
reformed
writers
,
and
Traffick
with
such
Hereticall
Countries
,
or
such
places
where
those
contagious
sounds
,
and
sights
(
as
they
term
them
)
might
make
them
return
infected
.
You
also
forbid
your
good
Protestants
all
society
,
and
commerce
(
as
much
t
is
possible
)
with
these
pitchy
persons
,
as
those
that
they
can't
come
neer
,
but
they
must
be
defiled
with
them
.
3.
Those
by
the
severity
of
their
inquisition
,
and
so
you
by
your
high
commission
and
spiritual
(
alias
,
spiteful
)
Courts
,
while
they
stood
,
and
by
complaints
to
the
next
Classis
,
Synod
,
&c.
as
in
Scotland
,
and
threats
to
have
an
order
taken
with
such
and
such
(
as
here
in
England
)
crush
as
far
as
you
can
in
your
people
the
very
beginnings
,
and
smallest
suppositions
of
being
this
way
addicted
.
4.
They
teach
their
people
to
Believe
that
the
Protestants
,
and
so
do
you
that
the
Anabaptists
are
basphemers
of
God
,
[
*
](A39566-e220750-b)
*
Sae
Featleys
Epist.
to
the
Read
.
and
his
Saints
.
Those
that
in
England
,
Churches
are
turned
into
Stables
,
you
that
the
Anabaptists
preach
in
Tubs
,
that
Stables
are
turned
into
Temples
,
stalls
into
Quires
,
Shopboards
into
Communion-tables
:
Those
that
the
people
,
i.
e.
Protestants
are
barbarous
,
and
eat
young
children
,
that
Geneva
is
a
professed
sanctuary
of
Roguery
[
*
](A39566-e220880-b)
*
Helin
p.
189
&c.
you
that
the
Anabaptists
are
filthy
,
and
base
in
their
Conventicles
,
and
are
for
Murder
,
Adulteries
,
Butchery
,
Bawdery
,
the
veriest
villains
in
the
world
.
You
tell
the
world
that
the
Anabaptists
would
have
no
rules
,
nor
bonds
of
lawes
:
because
of
their
dissolutenesse
,
which
(
though
it
be
true
enough
of
the
Ranter
that
Peter
and
Iude
speaks
of
,
that
seperate
themselves
from
their
churches
sensual
,
presumptuous
,
self-willed
,
despising
Government
Peter
the
second
Epist.
chap.
2.
yet
is
most
false
of
our
Churches
that
seperate
from
you
)
that
we
would
have
no
discipline
in
the
Church
,
no
learning
nor
universities
.
No
coercive
power
in
the
civill
Magistrates
to
restrain
us
because
we
walk
inordinately
,
whereas
though
we
cannot
away
with
your
Canons
,
yet
we
are
the
only
men
in
the
world
for
the
rule
,
which
Christ
himself
hath
set
for
men
to
walk
by
,
even
the
word
,
the
Scriptures
,
which
onely
,
and
not
Synodicall
constitutions
,
nor
holy
chair
we
stand
to
have
the
standard
for
truth
to
be
tryed
by
to
the
worlds
end
,
and
are
for
all
lawes
in
nations
,
save
such
as
obedience
to
which
makes
us
palpably
rebellious
against
the
law
of
Christ
,
viz.
lawes
for
tithes
with
trebble
dammages
,
for
Christ
never
appointed
mens
goods
to
be
streined
,
and
they
sold
out
of
what
they
have
to
pay
his
own
Ministers
for
preaching
his
own
Gospel
,
much
lesse
to
pay
the
Popes
Ministers
for
preaching
a
Gospel
of
their
own
?
also
laws
to
come
to
masse
in
Latine
,
or
Masse
in
English
,
or
any
service
of
mans
making
under
penalty
,
we
also
stand
for
a
true
Church
that
hath
right
matter
viz.
professed
believers
baptized
,
and
right
form
viz.
free
,
not
forced
fellowship
in
breaking
of
bread
and
prayers
:
we
are
also
for
the
true
discipline
i.
e.
Christs
(
not
the
Clergies
)
in
that
Church
,
we
hold
also
that
Magistrates
,
though
their
persons
should
be
wicked
men
and
heathens
(
for
the
notion
of
Christian
addes
nothing
to
their
power
as
Magistrates
)
are
the
ordinance
of
God
,
To
maintain
all
civil
justice
and
righteousnesse
,
between
man
and
man
,
and
to
restrain
abuses
such
as
murder
,
treason
,
adultery
,
drunkennesse
,
theft
,
false
witnesse
,
though
they
have
no
coercive
power
to
keep
men
from
serving
God
according
to
his
own
will
,
that
power
we
deny
,
yet
go
not
about
by
violence
to
withstand
it
but
in
quietnesse
suffer
under
it
,
when
it
is
put
forth
against
us
:
we
are
also
for
learning
,
for
t
is
a
good
talent
,
to
use
for
God
,
and
too
good
for
the
Devill
,
a
good
servant
,
but
a
bad
master
,
and
we
wish
that
there
were
more
of
it
then
there
is
among
you
CCClergy
(
if
it
may
be
also
well
improved
,
as
it
seldome
is
by
those
of
you
that
have
it
)
for
as
those
of
you
that
are
more
singular
schollars
then
the
rest
in
humanity
,
and
that
meer
Anthropo-Theology
that
is
among
you
,
which
you
call
Divinity
,
are
deep
dunces
for
the
most
part
in
the
school
of
Christ
,
and
most
opposite
,
through
the
wisdome
of
their
flesh
,
which
is
enmity
against
God
,
to
the
follishnesse
of
the
Gospel
,
so
no
lesse
then
legions
of
you
are
little
learned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
either
.
Yea
verily
,
and
fiftly
,
howbeit
among
other
things
you
brand
the
Anabaptists
with
the
names
of
an
illiterate
and
sottish
sect
,
cut
as
chips
out
of
Nicolas
Stock
(
whom
Featly
faines
to
be
the
father
of
the
Anabaptists
,
and
stiles
a
very
blockhead
,
and
such
as
know
not
how
to
teach
,
nor
dispute
for
truth
)
because
they
know
not
the
original
,
and
cannot
conclude
,
in
mod
and
figure
p.
113.164.163
.
nor
make
able
ministers
of
the
Gospel
,
because
they
understand
not
the
Scripture
in
the
Original
languages
,
and
cannot
expound
without
Grammer
,
nor
perswade
without
Rhetorick
,
nor
divide
without
logick
,
nor
sound
the
depth
of
any
controversie
without
Philosophy
,
and
School
divinity
p.
118
yea
Dr.
Featley
defeats
1000s
of
his
fellow
Clergy
men
utterly
in
so
saying
,
from
the
name
of
able
Ministers
,
yea
as
he
saies
of
us
in
another
,
so
may
we
of
them
in
this
case
,
hos
suo
ingulamus
gladio
,
we
may
wound
them
with
their
own
dudgeon
dagger
,
for
if
ignorant
and
unlearned
men
are
not
fit
to
make
ministers
;
then
not
onely
,
their
Laity
(
which
are
millions
)
are
unlearned
for
the
most
part
,
and
so
by
Dr.
Featleys
own
confession
unfit
to
be
teachers
of
truth
,
but
even
multitudes
of
their
CCClergy
too
,
for
it
is
none
of
the
least
brands
saies
Dr.
Featley
p.
164.
of
the
Roman
Antichrist
that
he
filled
the
Church
,
with
a
number
of
ignorant
Mass
Priests
,
Monks
and
Friats
,
who
blind
guids
(
as
they
were
)
of
the
blinder
people
,
fell
with
them
into
the
ditch
of
Superstition
,
Heresie
and
Sensuallity
:
and
(
say
I
)
the
English
Antichrist
i.
e.
the
Arch-bishop
of
Canterbury
,
a
chip
of
the
old
block
,
that
was
an
Apprentice
at
Rome
in
old'n
time
,
till
he
set
up
for
himself
here
,
and
became
indeed
what
the
old
Caiaphas
,
Pope
Urbane
the
second
,
prophesied
of
him
in
a
complement
about
1099
(
little
thinking
then
(
God
wot
)
that
he
would
serve
him
such
a
trick
as
to
set
up
his
posts
against
his
posts
,
and
take
away
his
custome
,
and
trading
here
in
England
)
Papatus
alterius
Orbis
:
this
English
Antichrist
I
say
hath
multiplyed
many
teachers
,
and
feeders
,
that
are
far
better
●ed
,
then
taught
in
matters
of
either
God
or
man
,
and
as
few
Scholars
as
are
among
the
true
Churches
(
if
there
were
none
,
the
truth
would
stand
without
them
,
and
God
delights
in
no
mans
legs
)
but
if
there
were
need
of
that
to
the
making
ministers
of
the
Gospel
,
there
is
proportionably
fewer
among
your
churches
,
considering
how
little
Christs
flocks
is
,
and
how
voluminous
the
fold
of
the
WWWhore
,
and
how
few
truly
are
so
,
that
go
under
that
name
among
the
people
,
with
whom
hand
tam
cultus
quam
cucullus
facit
monachum
?
for
though
you
talk
of
secular
learning
,
yet
if
that
were
so
necessary
to
a
Minister
,
as
the
Ministry
say
it
is
,
it
would
not
onely
cut
off
Peter
and
Iohn
from
that
denomination
,
who
were
though
better
gifted
,
yet
lesse
learned
in
that
sense
then
the
least
of
you
,
but
most
of
you
CCClergy
also
,
among
whom
throughout
your
whole
dominion
of
Christndome
,
there
s
few
Country
Curates
are
well
studied
Scholars
indeed
,
in
Logick
,
and
other
arts
and
sciences
;
and
as
for
the
tongues
and
original
languages
of
the
Scriture
(
I
speak
it
to
the
shame
of
the
Ministry
,
who
unminister
themselves
in
saying
it
is
so
necessary
)
there
is
scarce
five
of
20.
know
the
originall
in
the
old
Testament
,
and
not
twenty
to
5
so
well
as
you
should
do
in
the
new
;
and
as
for
the
onely
true
learning
and
original
of
all
wisdom
,
the
fear
of
God
,
growth
in
grace
,
and
the
knowledge
of
Christ
,
and
misteries
of
his
kingdom
,
and
the
spirit
,
that
Christ
promised
to
his
people
,
to
teach
them
all
things
,
which
it
were
better
for
you
by
all
your
learning
that
you
had
more
of
,
unlearned
Peter
himself
may
truly
tearm
the
most
of
you
such
unlearned
ones
,
as
wrest
the
Scripture
to
your
own
destruction
[
*
](A39566-e221380-b)
*
parva
est
vobis
cura
linguarum
,
minor
Artium
,
minima
pietatis
.
were
most
of
you
as
little
learnd
,
as
good
,
a
pealcod
shell
might
make
you
gown
and
hood
.
Act.
4.13
.
2
Pet.
3.16
.
yea
so
ungifted
are
the
most
of
you
so
much
as
to
pray
,
and
then
well
may
you
be
to
preach
,
(
and
that
is
to
be
unlearned
as
to
the
ministers
office
)
that
unlettered
,
or
at
least
unspirited
Artificers
,
may
be
the
proper
name
of
some
Clergy
men
,
as
well
as
of
the
teaching
tradesmen
Dr.
Featly
speaks
of
,
for
these
receive
the
holy
spirit
,
that
gifts
them
to
it
,
but
not
many
of
the
Clergy
are
gifted
to
pray
extempore
without
book
:
if
I
onely
said
this
you
would
not
believe
me
,
but
sith
your
great
Patron
Dr.
Featly
,
to
whom
you
send
us
,
is
my
Patron
as
to
this
,
you
must
believe
it
whether
you
will
or
no
(
unlesse
you
would
have
us
believe
him
,
whom
you
will
not
believe
yovr
selves
)
who
gives
this
good
reason
,
p.
95.
why
its
necessary
to
have
set
formes
for
the
Ministers
of
the
church
of
England
to
pray
by
,
if
they
pray
at
all
in
publique
,
for
there
is
not
one
Minister
(
saith
he
)
or
Curate
of
an
100
specially
in
Country
Villages
,
or
Parochial
churches
,
who
hath
any
tolerable
gift
of
conceived
(
as
they
term
them
)
or
extempore
prayers
;
which
if
so
,
you
have
smal
reason
to
cry
out
of
others
,
as
illiterate
;
yea
verily
your selves
will
appear
to
be
(
as
the
Anabaptists
are
stil'd
by
you
)
an
illiterate
and
Sottish
generation
in
things
principally
pertaining
to
Christ
,
and
to
Ministers
of
Christ
to
be
skil'd
in
,
for
that
indeed
is
to
be
truly
learn'd
or
unlearn'd
in
quoquo
genere
viz.
to
be
raw
or
ready
either
in
that
which
men
supremely
pretend
to
excell
in
,
as
the
Divine
doth
to
excell
other
men
in
the
things
of
God
,
or
else
in
that
which
is
most
excellent
in
it self
,
and
most
worthy
ou●
being
learn'd
in
,
as
the
highest
and
most
excellent
objects
that
are
knowable
being
Christ
and
the
mysteries
of
his
kingdome
,
those
consequently
are
the
best
Scholars
in
the
world
that
are
most
deeply
insighted
thereinto
though
elsewise
never
so
ignorant
.
Si
Christum
nescis
nihil
est
si
caetera
noscis
,
Si
Christum
noscis
,
nihil
est
si
caetera
nescis
.
Now
count
which
of
these
two
waies
you
will
,
the
greatest
Clerks
will
appear
to
be
the
greatest
Novices
,
the
greatest
Doctors
the
greatest
Dunces
,
the
greatest
Schoolmen
the
least
Schollars
,
the
prime
of
the
Priesthood
the
prime
Ignoramus's
that
the
Christian
earth
doth
carry
:
for
howbeit
,
O
yee
PPPrists
,
some
of
you
(
for
the
most
of
you
will
never
be
mad
with
much
learning
)
even
surfeit
on
inferiour
literature
viz.
arts
,
tongues
&c.
and
are
taller
then
other
men
by
the
head
in
the
reading
of
History
,
Oratory
pieces
of
pibald
Poetry
and
such
like
,
yet
as
to
the
misterious
plain
Gospel
,
wherein
are
hid
,
and
whence
are
handed
out
unto
us
the
treasures
of
eternity
,
in
earthen
vessels
i.
e.
the
homely
,
base
,
foolish
,
weak
wayes
and
dispensations
which
are
of
Christs
chusing
,
which
it
concerns
Christs
Ministers
of
all
men
to
be
more
clear
in
then
in
any
thing
else
,
they
are
low
,
and
therefore
too
high
and
wonderful
for
you
high
studied
men
to
reach
to
;
they
are
far
about
out
of
your
sight
.
Yea
I
thank
thee
(
O
father
)
Lord
of
heaven
and
earth
that
thou
hidest
these
things
(
because
seeing
they
will
not
see
them
)
from
the
wise
and
prudent
and
revealest
them
unto
babes
:
yea
O
Lord
how
great
is
the
multitude
of
meer
Humanists
,
that
feed
onely
upon
the
common
Theory
of
that
Theology
they
have
framed
to
themselves
,
and
relish
nothing
but
what
is
of
man
?
how
are
thy
depths
,
even
thy
downright
deliveries
of
soul
saving
truth
in
plainess
of
speech
by
the
mouths
of
stammerers
stark
duncery
to
them
?
how
will
not
a
poor
,
marred
,
mocked
,
misreputed
Saviour
,
and
gospel
in
any
wise
down
with
them
?
who
did
of
old
,
and
who
do
still
stand
out
most
stiffly
against
thy
gospel
(
O
Christ
)
but
the
proud
self
conceited
Pharisees
,
Priests
and
Lawyers
,
who
while
the
people
believe
and
justifie
God
,
being
baptized
with
the
true
baptism
,
do
generally
reject
the
councel
of
God
against
themselves
,
being
not
baptized
therewith
?
where
had
thy
message
by
the
mouth
of
Paul
lesse
acceptance
then
at
the
university
of
Athens
?
where
hath
the
word
now
lesse
then
in
the
Academies
,
Christian
Academies
,
seemingly
reforming
Academies
?
where
,
if
thou
didst
not
tell
us
that
Christ
crucified
should
be
foolishnesse
to
the
wise
men
after
the
flesh
,
and
disputers
of
this
world
,
who
could
believe
that
the
Princes
of
Zoan
should
be
such
fools
,
such
idiots
as
they
are
in
the
matters
of
thy
Kingdom
?
where
doth
thy
truth
meet
with
more
difficult
entrance
,
more
course
entertainment
,
more
malitious
accusatious
,
more
captious
questions
,
secret
underminings
,
open
oppositions
then
among
the
CCChristian
Ministry
,
which
therefore
is
not
thine
,
but
Antichristian
,
because
it
is
both
for
thee
and
against
thee
?
yea
who
so
blind
as
those
that
seem
to
themselves
to
be
the
onely
Seers
both
for
themselves
and
others
?
ever
seeking
to
thee
for
thy
spirit
,
yet
ever
resisting
thy
holy
spirit
,
speaking
to
them
out
of
the
mouths
of
babes
,
as
a
very
babler
,
ever
teaching
yet
never
learning
which
be
the
first
principles
of
thy
doctrine
,
ever
serving
thee
,
yet
ever
thinking
they
do
thee
service
when
they
affront
thy
servants
,
O
Lord
let
as
many
of
them
as
do
it
ignorantly
obtain
thy
mercy
if
it
be
thy
will
,
and
let
thy
truth
shine
into
their
souls
that
they
may
be
saved
:
as
for
such
as
are
more
malevolently
disposed
,
if
it
may
not
be
otherwise
but
that
the
main
body
of
the
CCClergy
shall
evermore
be
adversaries
to
thee
and
thy
Clergy
,
Amen
sobeit
.
And
now
have
shewed
the
Reasons
,
why
God
suffers
Hereticks
,
and
hath
suffered
the
Arch-heretick
,
and
Schismatick
,
and
mother
of
Abominations
of
all
Christndom
i.
e.
the
CCClergy
,
that
have
been
Wolves
rather
then
Pastors
to
Christs
sheep
,
the
last
of
which
reasons
was
this
,
to
provoke
the
true
Pastors
to
diligence
,
and
watchfulnesse
,
to
prove
them
whether
they
be
hirelings
or
not
,
such
as
will
flee
when
the
wolf
comes
,
or
lay
down
their
lives
for
the
sheep
,
and
having
discovered
whom
I
mean
by
Pastors
viz.
not
the
Priests
,
but
those
of
the
truly
gathered
,
and
constituted
churches
;
that
have
separated
themselves
from
the
Priest
,
and
his
parish
popish
posture
,
I
proceed
yet
a
little
further
.
For
This
last
Reason
administers
the
matter
of
this
ensuing
discourse
concerning
the
wayes
how
Pastors
of
right
constituted
Churches
,
such
as
those
of
the
Baptists
onely
are
,
should
oppose
,
or
rather
should
have
opposed
the
coming
in
of
these
wolves
the
CCClergy
(
for
the
Pastors
of
old
,
through
their
negligence
did
suffer
them
to
come
in
)
and
drive
them
out
being
entered
:
What
the
Magistrates
duty
is
in
this
case
it
presumes
not
to
set
down
here
,
partly
because
the
Magistrates
duty
is
discovered
,
and
discourst
on
above
,
and
partly
because
it
presumes
the
Magistrate
will
be
wise
enough
in
this
age
,
to
know
what
he
is
to
do
towards
the
freeing
of
himself
from
that
infinit
care
and
cumber
that
hath
crusht
him
in
former
dayes
,
by
the
CCClergies
constant
clacking
to
him
to
correct
Hereticks
,
Schismaticks
,
and
Sectaries
,
and
crying
out
to
him
to
lend
them
his
helping
hand
,
and
the
edge
of
his
civil
sword
about
Church-work
:
yea
and
if
God
who
did
once
put
it
into
the
hearts
of
the
Kingdomes
of
the
earth
to
fulfill
his
will
,
and
to
agree
and
with
one
mind
to
give
their
power
,
strength
and
Kingdom
unto
the
beast
,
and
to
serve
the
whore
that
rode
them
Rev.
17.13.17
.
and
as
ten
horns
to
toss
the
Saints
at
her
will
,
will
now
put
it
into
the
minds
of
these
ten
horns
,
even
all
the
Kingdoms
of
Christndom
to
hate
the
whore
,
and
make
her
desolate
,
and
naked
,
and
eat
her
flesh
,
and
strip
her
of
all
her
tith
,
and
spiritual
glory
,
revenue
,
dignity
,
and
burn
her
with
fire
,
and
in
their
rage
to
ruin
great
BBBabilon
the
City
that
in
three
PPParts
or
PPProud
PPPriesthoods
hath
reigned
over
them
,
as
I
believe
he
will
Rev.
16.19
,
17.16.18
.
throughout
,
as
I
can
neither
much
help
or
hinder
it
,
so
I
find
no
warrant
to
cry
Alas
,
Alas
for
it
,
as
the
Kings
,
and
Merchants
that
come
down
with
her
shall
do
,
but
rather
Allelujah
with
all
the
people
,
Rev.
18.9.11.16.19.1.2.3
.
&c.
There
are
two
publique
wayes
,
for
private
are
suffering
,
fastings
,
and
prayers
,
and
teares
&c.
matters
wherewith
the
CCClergy
(
for
the
most
part
of
them
)
never
yet
kild
themselves
,
nor
approved
themselves
yet
as
the
Ministers
of
Christ
by
,
as
his
true
Ministers
did
of
old
,
which
have
been
practised
by
Pastors
in
those
primitive
dayes
viz.
Disputing
,
Preaching
,
concerning
both
which
this
discourse
intends
onely
a
short
survey
,
leaving
the
proceedings
in
them
to
their
judgements
,
whom
God
hath
made
faithful
.
Disputation
(
say
our
Ashford
Disputants
)
hath
ever
been
decried
by
most
iudicious
and
grave
men
;
Tertullian
is
bitter
(
say
they
)
against
it
;
Perdes
in
contentione
vocem
,
nihil
consequeris
nisi
vilem
de
blasphematione
landem
,
and
I
say
so
too
,
a
man
may
very
easily
wrangle
ad
ravim
,
dispute
himself
hoarse
,
and
lose
his
tongue
in
contention
,
and
get
nothing
,
but
a
base
repute
of
blasphemation
,
specially
when
,
as
t
was
at
Ashford
,
and
somewhere
else
within
a
mile
of
an
oak
the
contention
is
so
sharp
,
that
there
s
not
onely
six
tongues
to
one
or
two
talking
for
it
,
tuning
altogether
against
the
truth
,
but
six
bells
balling
out
also
to
bear
it
down
with
:
And
another
magni
res
est
periculi
veterem
fidem
quasi
novellam
otiosa
disputatione
discutere
,
and
so
indeed
it
is
a
matter
of
great
disadvantage
idlely
to
dispute
the
old
faith
,
as
if
it
were
some
new
one
:
whereupon
,
that
truth
may
receive
detriment
by
us
in
nothing
,
henceforward
we
do
all
men
to
wit
,
that
howbeit
the
CCClergy
and
their
creatures
claim
antiquity
to
be
on
their
sides
still
,
both
in
the
point
of
baptism
,
and
other
differences
between
them
,
and
the
men
call'd
Anabaptists
,
and
delude
their
people
into
a
blind
misbelief
that
all
that
truth
,
[
*
](A39566-e222160-b)
*
Hang
out
your
lights
here
,
your
new
lights
quoth
he
,
scoffingly
,
who
in
pride
prints
himself
Capape
,
Captain
generall
of
all
the
Presbyterian
forces
in
England
,
&c.
viz.
Dr.
B.
which
now
comes
to
light
,
is
to
be
taken
for
granted
to
be
heresie
before
hand
,
new
faith
,
new
wayes
,
a
new
Gospel
(
and
this
they
do
more
easily
and
effectually
,
by
how
much
t
is
true
that
the
fog
of
their
errors
hath
been
so
thick
,
that
men
can
find
but
little
of
that
,
which
now
shines
forth
,
in
the
dayes
of
our
more
immediate
forefathers
,
though
there
were
many
righteous
men
no
question
then
disiring
to
see
and
hear
what
we
now
do
and
could
not
)
howbeit
I
say
they
have
prepostest
people
thus
,
yet
in
order
to
the
dispossessing
of
them
of
that
praejudication
,
by
reason
whereof
the
primitive
truth
,
which
(
however
God
winktwhile
it
was
a
time
of
ignorance
)
must
,
now
it
comes
to
light
again
,
be
received
in
the
love
therof
,
that
they
may
be
saved
,
and
in
the
rejection
of
which
they
will
be
damned
2
Thes.
2.
gets
little
entertainment
into
their
hearts
;
I
here
proclaim
it
again
to
all
people
upon
earth
(
as
that
truth
,
which
,
as
I
have
shewed
above
,
God
will
shew
the
Clergy
once
to
their
shame
)
that
the
baptizing
or
dipping
believing
men
and
women
in
that
way
,
wherein
we
do
it
,
is
no
new
faith
,
practise
,
nor
baptism
,
but
that
one
only
true
baptism
,
which
was
instituted
by
Christ
,
and
used
in
the
primitive
times
of
the
Gospel
,
and
that
their
sprinkling
infants
is
a
meer
trifle
,
a
toy
,
a
new
trick
,
and
tradition
of
the
church
,
in
its
beginning
to
degenerate
into
darknesse
and
superstition
;
and
also
that
t
is
a
tradition
(
though
more
antient
,
and
reverent
then
some
others
:
as
Mr.
Rogers
said
of
it
,
and
of
which
the
church
hath
been
pos●est
for
1500
years
,
as
Mr.
Marshall
(
a
little
more
then
he
could
undoubtedly
prove
too
,
said
of
it
)
is
confest
not
onely
by
the
Italian
Clergy
,
as
Bellarmine
,
who
said
it
could
not
be
proved
by
Scripture
,
but
(
as
simply
as
our
Clergy
wrests
the
Scripture
into
the
proof
on
t
)
by
the
Remonstrants
also
,
who
held
it
but
as
a
very
antient
Rite
,
that
could
scarcely
be
left
off
without
great
offence
;
yea
and
Dr.
Gouge
also
,
that
would
not
be
intreated
to
say
ay
or
no
to
it
at
Dr.
Chamberlains
request
,
now
he
sees
people
begin
to
pry
into
it
,
did
once
acknowledge
that
it
was
a
tradition
of
the
church
;
see
Dr.
Chamb.
to
Mr
Bakewel
p.
3.
where
he
saies
he
hath
under
Mr.
Barbers
hand
that
he
said
so
,
and
used
it
as
an
argument
to
perswade
him
to
take
the
oath
ex
officio
:
And
I
desire
all
men
to
understand
by
these
presents
,
before
whom
we
may
happen
to
dispute
this
point
hereafter
,
that
we
declare
against
infant-sprinkling
as
a
novelty
in
the
faith
,
and
when
we
plead
the
dipping
of
believers
,
as
we
are
not
in
jest
,
intending
otiosam
disputationem
such
idle
,
dribling
demi
disputes
,
and
dainty
dispatches
,
as
the
Priesthood
put
us
off
with
,
wherein
he
flams
us
i
th
mouth
for
an
hour
or
two
with
the
flap
of
a
fox
tail
,
and
lends
us
two
or
three
licks
of
Latine
,
and
Logick
and
away
again
,
but
a
more
serious
,
earnest
and
constant
course
of
conferring
,
till
the
truth
be
tryed
to
the
utmost
,
so
what
we
are
so
careful
to
contend
for
,
it
is
no
new
one
,
but
that
old
faith
and
baptism
,
which
was
once
delivered
to
the
Saints
,
this
course
of
continued
discourse
,
though
it
suits
not
with
such
,
as
seeing
see
not
,
whose
waies
and
courses
are
so
much
the
more
suspitious
to
be
naught
,
by
how
much
the
lesse
they
abide
the
light
,
And
a
Modern
Author
whose
Learning
and
Judgement
lives
in
the
Memories
of
many
of
our
Kentish
Clergy
,
[
*
](A39566-e222360-b)
*
Sir
Henry
Wotton
.
passed
this
sentence
on
it
,
Pruritus
disputandi
scabies
Ecclesiae
,
yet
I
say
is
that
,
the
very
life
of
the
truth
is
so
far
concerned
in
,
that
there
s
very
little
of
it
comes
to
light
in
the
CCClimate
of
the
CCClergy
,
by
reason
of
their
subtle
sneaping
things
as
much
as
may
be
out
of
sight
,
that
make
against
them
;
I
know
the
perverse
disputings
against
the
truth
of
men
of
corrupt
minds
destitute
of
the
truth
,
supposing
that
gain
is
godlinesse
,
that
t
is
reformation
enough
to
mend
the
means
of
Presbyters
out
of
the
Bishops
superfluities
,
is
the
scabb
of
the
Church
of
England
indeed
,
but
I
speak
not
of
the
pravity
,
but
purity
of
the
disputation
,
when
plain
minded
men
destitute
of
all
self
ends
are
minded
to
be
serious
and
self
denying
,
and
single-hearted
in
this
work
in
order
to
more
then
either
money
or
meer
dispute
it self
:
nor
is
it
Pruritus
disputandi
an
itching
simply
after
dispute
(
for
who
are
we
simple
Coblers
,
Cartars
,
Smiths
,
Fishermen
,
Farmers
,
&c.
to
stand
before
the
wise
and
the
Scribe
,
and
the
disputer
of
this
world
in
that
work
,
if
God
had
not
rejected
them
,
and
made
his
wisdome
foolishnesse
)
but
it
is
pruritus
disprobandi
,
a
deep
desiring
of
disproving
your
practises
as
Popish
,
dispelling
your
smoak
of
errors
,
and
endeavouring
to
the
utmost
of
our
power
according
to
what
you
have
sworn
us
to
in
that
kind
,
to
root
out
,
not
by
the
civil
sword
,
but
the
plainnesse
of
the
word
,
your
superstition
,
heresie
,
Schism
,
and
whatsoever
shall
be
found
contrary
to
sound
doctrine
,
that
disposes
us
to
desire
it
.
Indeed
The
Heathen
said
it
was
a
wicked
custome
to
dispute
about
the
Gods
,
de
nat
deor
.
for
thereby
things
certain
are
oft
called
into
question
,
nor
have
they
said
thus
without
reason
,
considering
what
little
strength
of
Reason
they
had
wherwith
to
assertain
it
,
that
their
Gods
were
Gods
at
all
,
but
me
thinks
it
should
not
be
counted
therefore
a
wicked
custome
among
true
Christians
,
that
own
the
true
God
(
unless
to
put
forth
such
curious
questions
about
God
as
the
Schoolmen
do
,
viz.
An
deus
potius
non
fuisse
?
whether
God
could
have
chosen
,
whether
he
would
have
been
God
or
no
?
and
such
like
fooleries
)
to
dispute
about
their
God
,
and
about
his
worship
for
fear
it
should
grow
more
doubtful
by
discussing
;
and
howbeit
considering
the
strong
causes
that
commonly
stiffen
and
harden
the
CCClergy
in
their
Heresies
,
or
the
utmost
of
their
ends
in
disputing
,
and
some
of
those
sorry
effects
that
ensue
,
there
is
but
little
encouragement
to
that
work
of
disputing
with
them
,
yet
sith
truth
can
likely
be
no
looser
by
comming
to
the
light
nor
,
is
diminisht
,
but
displayed
the
more
by
how
much
it
is
discussed
,
I
see
no
reason
why
it
should
be
declined
,
and
why
Heteticks
are
not
to
be
disputed
withall
:
and
here
it
cannot
be
amisse
.
If
we
consider
,
1
the
Causes
,
2
the
de●ign
of
Hereticks
,
3
the
Common
effects
of
disputation
with
them
.
[
1
](A39566-e222580-b)
1
Causes
.
Among
the
causes
of
the
CCClergies
Heresies
may
be
reckoned
,
Amor
sui
,
a
conceit
of
themselves
,
a
fancied
perfection
and
purity
in
them
more
then
others
:
Amor
sui
primum
aedificavit
civitatem
diaboli
saith
St.
Austin
)
self
love
first
set
up
the
divels
Kingdome
,
Even
that
great
City
BBBabylon
that
in
three
PPParts
reigns
over
the
Kings
and
nations
of
the
earth
:
for
though
there
were
many
superstitions
grown
in
uppon
the
Christians
before
in
the
first
three
hundred
years
,
yet
the
pompous
Kingdome
of
Priests
had
no
foundation
whereupon
to
rise
,
so
long
as
the
Roman
Empire
remained
Heathen
,
for
then
the
very
Bishops
of
the
Church
of
Rome
,
whom
the
Devil
hath
since
made
his
Vice-gerents
in
the
world
,
were
persecuted
to
the
death
by
the
devil
himself
,
acting
in
the
heathen
Emperors
in
bloody
butchery
against
Christians
,
yea
the
Ministers
went
under
miserable
martyrdome
as
well
as
others
,
and
kept
indifferent
close
to
the
truth
,
but
when
once
the
Dragon
who
fought
against
Michael
and
his
Angels
with
open
rage
before
,
and
acted
against
them
under
the
very
name
of
Christians
,
by
his
Angells
the
heathen
Emperors
,
and
massacred
Millions
of
Christians
when
he
saw
the
Emperor
himself
Constantine
the
Great
turned
Christian
,
and
resolved
to
vindicate
Christs
cause
,
and
rescue
the
Christians
from
their
bloody
sufferings
,
and
finding
that
Michael
and
his
Angels
did
now
prevail
against
him
,
and
his
cruel
Cutthroats
,
so
that
place
must
be
no
more
found
for
them
in
heaven
i.
e.
the
high
places
of
power
in
the
Empire
,
and
that
he
could
execute
his
wrath
now
no
longer
by
them
against
the
saints
,
as
Christians
,
a
Christian
being
now
come
to
the
Crown
,
he
had
no
other
remedy
now
then
to
play
his
cards
about
another
way
and
turn
Christian
also
himself
,
that
he
might
have
the
fairer
advantage
to
crush
the
true
Christians
,
that
kept
the
commands
of
God
,
and
the
faith
of
Jesus
,
under
the
new
nicknames
of
Hereticks
,
Schismaticks
,
&c.
that
would
not
obey
the
orders
of
the
Church
,
insomuch
that
who
but
the
devill
?
who
so
busie
as
he
now
to
have
Christian
Bishops
favoured
,
cherished
,
advanced
,
honoured
with
all
the
honours
that
might
be
,
next
to
that
of
the
very
Crown
Imperial
it self
?
who
so
earnest
as
he
to
have
all
the
world
brought
about
by
all
means
possible
,
and
in
all
the
hast
to
become
Christians
,
and
to
become
one
holy
Catholick
Christian
Church
?
and
so
within
a
while
(
Deo
permittente
non
approbante
)
having
set
forth
the
beast
,
or
Roman
Empire
in
another
shape
,
and
christned
it
with
the
name
of
Christendome
,
he
scrambles
up
his
Kingdome
to
himself
again
,
makes
over
his
power
,
seat
and
great
authority
to
this
beast
,
thus
transformed
,
and
this
beast
gives
it
all
up
to
the
Whore
,
he
sets
him
up
a
Vicar
General
,
and
names
him
the
Vicar
of
Christ
,
the
head
of
the
Church
,
Bishop
of
the
Universal
See
,
and
such
like
,
and
by
him
,
and
the
Ministers
(
of
Christ
)
that
issued
from
him
,
fills
all
the
earth
with
abomination
;
and
reigns
with
as
full
force
,
though
not
so
open
face
,
but
under
a
mask
(
having
all
things
in
a
kind
of
apish
imitation
of
Christs
kingdome
)
to
the
suppressing
of
the
truth
,
as
in
former
daies
he
had
done
,
and
all
this
came
to
passe
through
this
sin
of
self
love
in
the
Clergy
,
which
as
it
grew
great
,
so
love
to
the
truth
grew
smaller
and
smaller
,
till
it
came
to
be
totally
extinguisht
,
and
the
light
of
it
wholly
ecclipsed
from
the
earth
,
for
when
the
good
man
Constantine
in
his
zeal
,
to
the
truth
,
gave
them
great
Revenues
,
to
which
other
princes
added
more
still
[
*
](A39566-e222770-b)
*
After
the
overthrow
of
the
exarchate
,
the
Emperors
now
neglecting
Italy
,
the
Romans
began
now
to
be
governed
by
the
advice
&
power
of
the
Popes
:
Pepi●
and
his
son
Charls
having
overthrown
the
Lombards
gave
unto
the
Popes
the
Exarchate
,
Vrbine
,
Ancona
,
Spolero
,
and
many
other
Towns
and
territories
about
Rome
.
according
to
the
voice
that
was
then
heard
in
the
aire
,
viz.
hodie
venenum
infusum
est
ecclesiae
so
it
sell
out
,
for
the
Clergy
fell
to
make
much
of
themselves
and
things
of
the
earth
,
to
serve
and
seek
their
own
interests
,
fell
to
wrangling
and
jangling
about
Primacy
,
Superiority
,
who
should
be
universall
Bishop
,
and
such
base
,
unworthy
,
abominable
and
self-pleasing
practises
,
so
that
the
truth
took
no
more
place
in
their
hearts
from
thenceforth
for
ever
.
From
thenceforth
they
began
to
grow
in
high
esteem
of
themselves
,
and
not
only
to
fancy
,
but
also
to
inveagle
both
Princes
and
people
to
fancy
some
perfection
,
holinesse
,
choicenesse
,
spiritualnesse
and
purity
in
them
more
then
in
all
other
men
,
and
to
distinguish
themselves
from
the
people
by
their
garbs
,
and
titles
of
Holy
men
of
God
,
the
Spiritualty
,
the
Clergy
,
or
Heritage
of
God
,
the
Tribe
of
Levi
,
the
lot
of
Gods
own
inheritance
,
the
Priesthood
,
Ghostly
fathers
,
Divines
,
shutting
out
the
people
from
sharing
with
them
in
these
terms
of
honour
(
which
belong
onely
to
Gods
people
,
whom
of
all
the
rest
in
the
mean
time
,
they
villyfyed
with
the
names
of
Hereticks
)
as
if
God
himself
had
no
regard
almost
to
any
but
themselves
,
and
did
behold
all
manner
of
men
,
but
these
Ministers
,
afar
off
,
calling
other
princes
,
and
lords
(
for
the
Clergy
men
were
become
lords
and
princes
too
now
,
i.
e.
spiritual
ones
)
Temporall
Princes
,
Lords
Temporall
,
Secular
men
,
and
the
people
the
Laity
,
Mechanicks
,
that
must
not
meddle
with
the
Scripture
,
so
much
as
to
look
in
it
(
for
so
it
was
in
old
time
)
not
so
much
as
to
take
upon
them
to
be
skilled
in
it
,
much
lesse
to
speak
out
of
it
,
or
expound
,
or
understand
any
otherwise
then
as
these
Divines
say
is
the
meaning
of
it
;
yea
under
the
raign
of
these
latter
Lords
,
the
Protestant
CClergy
,
though
they
have
it
in
such
plain
English
before
their
eyes
,
yet
what
a
horrible
thing
was
it
,
but
a
few
years
behind
fancied
by
Featley
(
and
still
is
well
nigh
universally
by
the
CClergy
here
in
England
,
who
appropriate
all
the
wisdome
about
the
Scripture
to
themselves
,
what
a
horrible
thing
I
say
,
for
the
people
to
talk
on
,
or
have
more
to
do
with
Scripture
,
then
to
take
it
as
the
Priesthood
gives
the
sense
of
it
:
The
Shoomaker
goes
not
beyond
his
last
,
nor
the
Taylor
beyond
his
measure
(
quoth
he
)
only
the
trade
(
and
well
might
he
so
call
it
,
for
by
that
craft
they
have
their
wealth
,
as
handicrafts
men
theirs
by
other
crafts
)
of
expounding
Scripture
is
a
mystery
,
which
every
Artizan
arrogateth
to
himself
,
the
Physitian
here
will
be
prescribing
receipts
,
the
Lawyer
will
be
demurring
upon
Dubia
Evangelica
,
and
every
handicrafts
man
will
be
handling
the
pure
word
of
God
with
impure
and
unwashed
hands
:
this
the
pratling
huswife
,
this
the
old
dotard
,
this
the
wrangling
Sophister
,
in
a
word
this
men
of
all
profession
,
and
men
of
no
profession
take
upon
them
to
have
skill
in
:
sic
ille
:
&
quid
ni
quaeso
O
Sacerdos
?
what
was
the
Scripture
given
for
thee
only
to
look
in
?
or
wast
thou
set
to
keep
people
out
from
it
under
lock
and
key
?
or
may
the
spirit
blow
no
where
,
but
where
thou
listest
?
must
not
all
people
search
it
?
or
must
they
search
and
find
no
more
truth
in
it
then
thou
findest
?
or
must
they
not
take
it
into
their
mouths
,
lest
they
defile
it
,
as
Bishop
Wren
thought
,
who
prohibited
the
people
to
talk
on
it
at
their
tables
,
for
fear
they
should
prophane
it
?
It
should
seem
so
by
Dr.
Featley
who
cryed
down
the
people
as
Asses
,
Apron
Levites
,
Russet
Rabbies
,
the
Clergy
of
Laicks
&c.
wondering
that
their
dores
,
and
posts
and
walls
did
not
sweat
,
upon
which
any
note
was
fixed
to
give
notice
of
the
exercises
of
men
of
any
manual
imployment
:
yea
t
is
a
thousand
pitties
,
quoth
he
,
that
such
owls
and
bats
,
and
night
birds
(
as
if
the
Clergy
onely
were
the
children
of
the
day
,
and
the
people
the
children
of
the
night
,
and
darknesse
)
should
slutter
in
our
Churches
,
and
sile
upon
our
fonts
,
Pulpits
and
Communion
Tables
.
This
was
the
cause
of
that
great
Schism
of
Corah
,
Dathan
and
Abiram
Numb
.
16.
all
the
congregation
is
holy
,
But
this
is
the
cause
of
that
schism
of
Pope
,
Prelate
and
Presbyter
from
the
primitive
freedome
,
that
gifted
Disciples
,
whether
officers
or
no
,
had
to
speak
to
exhortation
,
edification
&
comfort
,
and
that
the
congregation
then
had
to
admonish
her
Ministers
upon
occasion
Col.
4.17
.
viz.
all
the
congregation
are
prophane
,
onely
the
Priesthood
holy
enough
to
draw
neer
within
the
rails
,
and
to
preach
to
the
people
out
of
the
Pulpit
,
they
are
afraid
(
I
wot
)
least
the
preaching
of
others
there
should
sile
and
bewray
it
,
what
need
else
of
causing
the
pulpit
to
be
washed
,
as
I
have
heard
one
of
our
Kentish
Clergy
men
did
his
,
after
two
tradesmen
had
preached
there
in
his
absence
:
they
think
they
are
men
meliore
luto
,
of
some
better
mould
,
and
taller
by
far
in
Gods
affections
then
the
People
are
;
This
conceit
makes
them
go
apart
,
look
upon
themselves
as
sons
of
Anack
,
their
Brethren
as
Grashoppers
,
shun
commerce
and
society
with
them
,
as
with
publicans
and
sinners
;
In
detestation
of
whom
,
as
not
consecrated
,
they
say
Odi
Profanum
vulgus
:
and
in
a
kind
of
proverbiall
spel
,
procul
hinc
,
procul
este
profani
:
and
as
dislike
of
others
,
so
2.
Dislike
of
their
own
places
is
another
cause
of
the
Heresies
of
the
Clergy
:
the
foot
will
be
the
hand
,
or
not
of
the
body
,
the
hand
will
be
the
head
or
else
will
be
no
body
at
all
:
the
Servant
regarding
neither
the
Councell
,
nor
the
command
,
nor
the
Example
of
his
Master
,
who
came
not
to
minister
to
,
but
to
minister
and
gave
in
charge
that
there
should
be
no
dominion
among
his
disdiples
,
and
bade
them
that
meant
to
be
greatest
to
be
last
,
and
least
,
would
needs
be
above
his
Master
,
and
he
that
was
sent
greater
then
he
that
sent
him
,
and
by
this
he
entred
exceedingly
into
error
:
the
Minister
could
not
indure
to
be
the
foot
,
to
have
the
whole
body
of
the
Church
stand
above
himself
,
though
sure
,
if
he
were
,
as
a
king
is
,
Major
singulis
,
yet
he
is
Minor
omnibus
,
and
must
stoop
to
the
vote
of
the
congregation
:
he
could
not
bear
it
to
be
the
hand
onely
to
execute
what
the
head
directed
in
,
but
he
must
be
the
●ead
to
give
laws
and
ordinances
of
his
own
:
Corah
could
not
be
content
with
his
place
,
but
sought
the
Priests
Office
,
the
CCClergy
could
not
be
contented
with
such
Shepheardship
as
the
Gospel
had
at
first
,
but
they
must
needs
be
made
Priests
after
that
more
pompous
way
of
the
law
;
nor
to
be
Priests
onely
in
sensu
diviso
from
all
the
Saints
,
but
they
must
seek
the
High
Priests
office
too
,
and
have
Arch-Patriachs
,
Arch-Bishops
,
Lord
Bishops
&c.
they
could
not
brook
it
to
be
amonst
the
Saints
as
them
that
serve
,
but
they
must
be
as
they
that
sit
at
meat
,
having
all
others
to
serve
them
:
and
in
no
mean
manner
neither
have
some
of
their
Holinesses
been
served
,
when
Kings
and
Emperours
have
stood
bare
before
them
,
bare
foot
at
their
doo●s
,
(
as
Henry
the
fourth
Emperour
,
and
his
wife
,
and
son
did
at
Pope
Adrians
gate
before
they
were
admitted
to
the
speech
of
him
)
and
not
onely
so
,
but
held
their
stirrups
also
,
and
lay
down
to
have
their
necks
trod
upon
by
him
(
as
Frederick
Barbarossa
did
to
Pope
Gregory
,
saying
non
tibi
sed
Petro
,
and
was
answered
again
by
the
proud
Prelate
,
et
mihi
et
Petro
)
in
a
word
have
held
it
honour
enough
to
kiss
his
feet
.
In
the
state
Absoloms
ambition
O
that
I
were
a
Iudge
!
was
the
cause
of
his
rebellion
,
and
the
same
kind
of
aspiring
mind
after
no
lesse
then
all
power
both
in
heaven
and
earth
,
Church
and
State
too
,
made
the
Clergy
,
when
time
best
served
their
ambitious
turn
,
to
rebell
so
abominably
against
all
civil
power
,
as
not
onely
to
exempt
themselves
fully
from
the
jurisdiction
of
Temporal
Princes
,
but
most
wickedly
to
subjugate
all
civil
power
to
such
depency
on
them
and
their
Lord
God
the
Pope
,
that
when
they
have
not
been
slaves
to
the
Clergies
Imperious
will
,
and
carnal
concernments
,
he
hath
took
upon
him
to
act
according
to
that
power
he
claimes
,
most
blasphemously
saying
,
by
me
Kings
raign
,
to
force
them
to
surrender
their
crownes
,
and
sacrifice
their
lives
too
to
his
lust
(
witnesse
the
case
of
King
Iohn
here
in
England
)
and
in
scorn
to
kick
off
the
crowns
of
Emperours
with
his
feet
,
and
in
testimony
of
their
taking
all
civill
power
as
well
as
spiritual
to
themselves
,
Eugenius
the
second
took
on
him
within
the
Roman
territory
,
the
authority
of
creating
Earls
,
Dukes
,
●nd
Knights
,
as
the
Exarchate
had
done
before
him
,
Helin
p.
182.
also
Innocent
the
third
held
a
councel
in
Rome
in
which
it
was
enacted
that
the
Pope
should
have
the
correction
of
all
Christian
Princes
,
and
that
no
Emperour
should
be
acknowledged
till
he
had
sworn
obedience
unto
him
Helin
p.
184.
upon
the
same
ambitious
account
Pope
Boniface
the
eight
,
by
a
general
bull
exempted
the
Clergy
from
all
taxes
,
and
subsidies
to
Temporal
Princes
,
whereupon
Edward
the
first
,
put
the
Clergy
out
of
the
protection
of
him
,
and
his
laws
,
by
which
cou●se
the
Popes
bull
left
roaring
here
in
England
,
He.
G.
p.
184.
the
same
Boniface
boasted
one
day
in
his
pontifical
attire
with
the
keyes
of
the
Kingdom
of
heaven
in
his
hand
,
that
all
spiritual
power
was
committed
to
him
,
and
the
next
day
in
the
Robes
of
an
Emperour
,
with
a
naked
sword
born
before
him
,
that
all
civill
power
was
committed
to
him
also
,
ecce
duo
gladii
hic
:
yea
after
the
translation
of
the
E●pire
from
France
to
Germany
the
Popes
began
to
make
open
protestation
that
the
Pontifical
dignity
was
rather
to
give
laws
to
the
Emperours
then
to
receive
any
from
them
Helin
G.
p.
188.
and
as
in
the
state
ambition
,
so
in
the
Church
the
desire
of
a
change
from
Membership
to
Mastership
,
from
Servantship
to
Lordship
,
over
the
true
Clergy
,
is
the
true
cause
of
the
Clergies
Heresie
and
Schism
,
for
being
raised
by
earthly
power
and
greatnesse
,
they
forgot
the
salvation
of
souls
,
sanctity
of
life
,
and
the
commandements
of
God
,
propgation
of
Religion
,
charity
toward
men
;
and
to
raise
armes
,
to
make
warre
against
Christians
,
to
invent
new
devises
for
getting
money
,
to
prophane
sacred
things
for
their
own
end
,
to
enrich
their
kindred
and
children
was
their
onely
study
,
saith
Helin
out
of
G●iciardine
Geog.
p.
188.
3.
Gloriae
secularis
aucupium
,
a
desire
to
be
somebody
.
Iudas
,
Thudas
,
Simon
Magus
are
Instances
of
it
,
which
Simon
sin'd
and
erred
so
grossely
out
of
his
vain
glorious
desire
to
be
lookt
upon
as
some
great
one
,
as
to
offer
to
buy
the
gift
of
the
holy
spirit
for
money
:
of
which
sin
and
error
of
Simon
,
no
men
under
heaven
are
more
guilty
then
the
CCClergy
,
for
as
they
endeavour
to
to
get
gifts
and
endowments
for
the
honour
,
&
office
of
ministry
in
the
Church
by
laying
out
money
at
Schooles
,
and
purchasing
to
themselves
degrees
,
as
if
the
spirit
must
undoubtedly
gift
men
for
the
Ministry
that
mean
to
bestow
themselves
that
way
,
when
once
they
are
train'd
up
to
be
Masters
of
Arts
in
the
university
,
so
,
to
say
nothing
how
they
pay
for
their
ordination
,
and
actual
admission
into
the
function
it self
,
when
so
fitted
,
though
themselves
call
it
Simony
,
or
the
sin
of
Simon
to
buy
spiritual
livings
,
(
these
with
them
we
see
are
the
gifts
of
the
holy
spirit
)
yet
such
is
their
unsatiable
greedinesse
after
glory
,
and
greatnesse
in
the
world
,
that
as
hateful
a
sin
as
Simony
seems
to
be
among
them
,
few
of
their
spiritual
gifts
shall
be
lost
for
lack
of
buying
,
if
a
fee
be
lookt
for
,
yea
how
few
are
dispens●t
f●eely
:
and
fairly
from
the
spirit
,
and
not
rathet
from
the
flesh
i.
e.
some
base
,
corrupt
,
rotten
,
fleshly
respect
and
selfish
end
or
other
in
the
spiritual
patrones
?
how
little
or
no
spiritual
preferment
is
there
to
bigger
benefices
,
Bishopricks
,
or
what
ever
ecclesiasticall
dignity
in
any
almost
of
the
three
Hierachies
,
but
it
s
either
bruitishly
bought
for
money
,
or
basely
beg'd
for
some
trencher
service
,
or
bestow'd
on
men
,
qua
befriended
,
more
then
qua
befitted
with
Gospel
spirits
,
for
Gospel
service
,
or
in
some
sinister
way
of
legerdemane
or
other
most
paultrily
purchased
,
but
specially
under
the
Papacy
,
where
si
nihil
attuleris
ibis
Homere
foras
.
Calvin
saies
vix
cente
simum
quodque
beneficium
in
papatu
sine
Simonia
conferri
&c.
scarcely
every
hundredth
benefice
is
bestowed
at
this
day
in
the
Papacy
without
Simony
,
as
the
old
writers
defined
Simony
,
I
do
not
say
that
they
all
buy
them
with
ready
mony
,
but
shew
me
one
of
twenty
that
cometh
to
a
benefice
without
some
by
commendation
,
some
either
kindred
or
alliance
promoteth
,
and
some
the
authority
of
their
parents
,
some
by
doing
of
pleasures
do
get
themselves
favour
.
Finally
,
benefices
are
given
to
this
end
,
not
to
provide
for
the
Churches
,
but
for
them
that
receive
them
,
therefore
they
call
them
benefices
,
by
which
words
they
do
sufficiently
declare
,
that
they
make
no
other
account
of
them
,
but
as
the
beneficial
gifts
of
Princes
,
whereby
they
either
get
the
favour
of
their
souldiers
,
or
reward
their
services
,
I
omit
how
these
rewards
are
bestowed
upon
Barbers
,
Cooks
,
Moil-keepers
,
and
such
dreggish
men
.
And
how
judaical
Courts
do
ring
of
no
matters
more
,
then
about
benefices
:
so
that
a
man
may
say
that
they
are
nothing
else
but
a
prey
cast
afore
dogs
to
hunt
after
.
Is
this
tolerable
even
to
be
heard
of
,
that
they
should
be
called
Pastors
,
which
have
broken
into
possession
of
a
Church
as
into
a
farm
of
their
enemie
?
that
have
have
gotten
it
by
brawling
in
the
law
?
that
have
bought
it
for
money
?
that
have
deserved
it
by
filth
services
:
which
being
children
yet
scantly
able
to
speak
,
have
received
it
as
by
inheritance
from
their
uncles
and
kinsmen
,
and
some
bastards
from
their
fathers
?
But
this
is
more
monstrous
,
that
one
man
,
(
I
will
not
say
what
manner
of
man
,
but
truly
such
a
one
as
cannot
govern
himself
)
is
set
to
govern
six
or
seven
Churches
.
A
man
may
see
in
these
dayes
in
Princes
Courts
,
young
men
that
have
three
Abbacies
,
two
Bishopwricks
,
one
Arch-bishoprick
,
but
there
be
commonly
Canons
laden
with
with
five
,
six
or
seven
benefices
,
whereof
they
have
no
care
at
all
,
but
in
receiving
the
rev●nues
,
Inst.
lib.
4.
cap.
5.
Sect.
6.
etc.
Thus
they
:
yea
the
Popes
studied
nothing
more
saith
,
Helin
Geog.
p.
184.
then
to
advance
their
Nephews
,
for
by
that
name
the
Popes
use
to
call
their
bastards
:
hence
came
the
saying
of
Alexander
the
third
viz.
the
laws
forbid
us
to
get
children
,
and
the
devil
hath
given
us
Nephews
in
their
stead
:
and
though
Luther
add
Calvin
were
themselves
men
of
more
moderate
minds
then
to
purchase
preheminencies
,
titles
,
dignities
to
themselves
,
yet
,
though
somewhat
better
then
at
Rome
,
it
hath
been
too
bad
among
the
Successors
of
both
in
Clerical
capacity
as
to
that
corrupt
kind
of
climbing
to
the
chiefest
punctillioes
of
earthly
eminency
they
can
attain
to
:
yea
verily
there
s
very
few
of
them
but
they
are
Papalis
Ambitionis
homines
of
Popely
aspiring
minds
,
seeking
superiority
,
gaping
after
glory
(
of
this
world
,
not
that
to
come
)
liking
to
be
lookt
upon
with
distinction
,
as
men
not
like
other
men
,
as
men
of
worth
,
when
their
worth
lies
more
many
times
in
what
they
have
,
then
what
they
are
,
affecting
to
be
applauded
for
their
very
Sermons
,
to
be
humb'd
when
they
come
to
a
period
,
in
order
to
which
(
I
blush
to
think
how
they
were
wont
to
pause
and
look
for
't
in
university
pulpits
,
and
sometimes
too
when
to
their
greater
shame
they
went
without
it
)
and
to
be
thankt
for
their
great
pains
,
when
they
have
done
:
thus
surfeiting
upon
self-conceit
,
and
being
drunk
with
affectation
,
they
erre
in
affection
to
the
rule
of
faith
(
for
how
can
ye
believe
(
saith
Christ
)
when
ye
receive
honour
one
of
another
,
and
seek
not
that
honour
that
cometh
from
God
onely
?
Iohn
5.
this
honour
from
beneath
is
the
very
element
in
which
,
and
not
in
God
,
(
save
as
they
are
his
creatures
)
these
Chamaeleons
the
CCClergy
live
,
move
,
and
have
their
being
.
The
ar
of
popularity
is
the
breath
,
by
which
the
Heretick
lives
,
vain
glory
the
stirrop
by
which
he
mounts
into
such
magnitude
,
and
towers
so
high
as
to
overtop
not
onely
all
other
people
,
but
all
other
Princes
also
of
the
earth
,
and
to
exalt
himself
above
all
that
is
worshipped
and
called
God
,
he
lackt
to
make
himself
a
name
like
to
the
name
of
the
great
men
that
are
on
the
earth
,
for
the
name
of
Minister
or
Servant
,
to
so
plain
and
disrespected
a
Master
too
,
as
the
Master
Christ
was
,
whose
name
was
cast
out
as
evil
,
who
made
himself
of
no
reputation
,
and
would
have
all
his
Servants
specially
the
Servants
of
all
his
Servants
to
be
of
the
same
mind
and
follow
him
through
scorn
,
shame
,
suffering
,
and
not
be
above
him
here
,
if
they
mean
to
reign
with
him
hereafter
,
this
was
too
mean
a
name
for
him
to
be
known
by
,
he
must
be
Dominus
Dominorum
here
,
&
KKKing
it
over
the
Kings
of
the
earth
:
Paschalis
the
first
caused
the
Priests
of
certain
parishes
at
Rome
,
by
reason
of
the
neernesse
of
his
person
,
their
presence
at
his
election
,
and
to
honour
their
Authority
with
a
more
venerable
title
,
to
be
called
Cardinals
,
they
are
now
Mates
for
Kings
,
and
numbred
about
70.
Helin
Geog.
p.
182.
And
howbeit
Christ
forbad
his
ministers
the
seeking
of
glory
from
men
in
this
world
,
as
not
the
time
for
them
to
come
to
the
crown
in
,
or
to
any
thing
but
the
cross
;
yet
his
desire
was
Dicier
hic
est
to
be
cryed
up
by
the
people
as
Supreme
Moderator
in
all
the
matters
of
Christs
Church
,
and
civil
State
too
,
against
the
plain
will
of
the
old
master
in
his
word
,
and
to
be
sought
after
as
a
new
Master
:
Our
Saviour
saith
of
the
Pharisees
they
loved
the
praises
of
men
,
and
the
present
priesthood
of
the
Protestant
nations
lay
this
to
our
charge
,
who
are
Christs
Messengers
and
Servants
to
his
Churches
,
whom
they
call
Anabaptists
,
calumniating
us
so
far
as
we
are
zealous
,
and
follow
on
(
according
to
the
many
covenants
,
which
both
they
and
we
have
taken
)
to
reform
fully
by
the
word
,
as
if
we
sought
nothing
but
glory
and
to
be
seen
of
men
,
and
meerly
to
make
our selves
Masters
of
a
sect
,
and
such
like
,
which
if
we
do
we
shall
dearly
answer
for
the
sin
of
seeking
,
and
serving
our selves
of
Christs
service
at
the
last
as
well
as
they
,
but
me
thinks
(
if
blindnesse
in
this
point
had
not
happened
to
them
)
they
should
see
of
themselves
,
that
men
cannot
seek
secular
honour
to
themselves
by
siding
with
such
a
sect
as
ever
was
(
and
ever
will
be
whilest
the
world
stands
,
such
is
its
hatred
to
the
truth
)
every
spoken
against
;
yea
verily
the
name
of
these
churches
,
that
own
and
keep
close
to
all
the
principles
of
Christs
doctrine
,
and
own
the
whole
truth
,
for
Christs
sake
,
whose
they
are
,
both
are
,
and
yet
will
be
cast
out
as
evil
by
all
other
churches
:
yet
grant
these
Churches
should
grow
into
more
request
,
and
favour
among
men
(
as
they
do
at
sometimes
more
then
some
Act.
9.31
.
)
yet
their
Messengers
to
the
world
must
expect
to
be
continually
under
clouds
and
to
be
counted
deceivers
,
disturbers
,
trouble
townes
,
turners
of
the
world
upside
down
,
where
ere
they
come
,
and
to
be
in
tumults
,
and
dishonors
,
and
evill
reports
among
most
men
2
Cor.
6.4.10
.
yea
wo
un●o
those
Ministers
that
desire
all
men
should
speak
well
of
them
,
t
is
a
shrewd
sign
they
are
none
of
Christs
,
I
think
God
hath
set
forth
us
Messengers
last
of
all
(
saith
Paul
of
the
Messengers
to
the
Church
of
Corinth
,
when
it
was
at
rest
1
Cor.
4.9.13
.
)
as
men
appointed
to
death
,
for
we
are
made
a
spectacle
to
the
world
,
and
Angels
and
men
,
we
are
fools
for
Christs
sake
,
we
are
weak
,
the
Church
themselves
may
be
honoured
,
but
we
must
be
dispised
,
we
hunger
and
thirst
,
and
are
naked
,
and
are
buffetted
,
and
have
no
certain
dwelling
place
,
and
labour
working
with
our
hands
:
being
reviled
we
blesse
,
being
persecuted
we
suffer
it
,
being
defamed
we
intreat
,
we
are
made
the
silth
of
the
world
,
and
are
the
offscouring
of
alls
things
unto
this
day
.
So
that
I
marvel
men
should
think
we
seek
to
be
cryed
up
among
men
;
yet
thus
are
we
censured
by
the
Clergy
(
and
all
that
ever
were
forward
for
the
truth
,
and
sought
to
vindicate
it
in
any
part
thereof
,
since
it
began
to
return
from
under
those
clouds
,
wherewith
the
Clergy
hath
overcast
it
,
were
so
censured
by
the
Common
Councel
of
Clergy
men
,
in
their
several
climates
)
as
drawing
disciples
after
us
,
that
they
might
be
called
after
our
name
,
and
not
Christs
,
and
so
wee
,
and
not
he
be
glorified
:
The
papists
calumniated
Luther
with
it
,
that
he
affected
his
disciples
should
be
called
Lutherans
,
but
he
denyed
it
:
non
●ic
o
●atue
,
non
sic
;
oro
ut
meum
nomen
taceatur
,
absit
ut
mihi
faetido
vermium
succo
accederet
,
ut
filii
Christi
meo
vilissimo
nomine
dicerentur
;
in
like
manner
say
we
to
them
,
who
are
insatuated
into
the
same
faith
concerning
us
,
Non
sit
O
sacerdos
,
non
sic
:
Oramus
non
ut
nostrum
,
sed
ut
Christi
nomen
nominetur
,
et
ut
quisquis
nominat
nomen
Christi
ab
iniquitate
ista
abscedat
2
Tim.
2.19
.
Imo
absit
a
nobis
gloriari
,
nisi
in
cruce
Iesu
Christi
,
per
quem
mundus
nobis
cru●ifixus
est
,
&
nos
mundo
Gal.
6.14
.
novit
dominus
qui
sui
sunt
:
as
for
your selves
O
Priests
non
v●detis
id
manticae
quod
in
tergo
est
.
T
is
the
praise
of
men
that
most
of
you
seek
,
much
more
then
the
praise
of
God
,
this
makes
you
so
erre
from
the
way
of
truth
,
this
makes
it
more
tedious
to
you
,
then
t
is
ordinarily
to
other
men
,
to
be
of
that
sect
that
is
every
where
spoken
against
,
and
to
see
the
Gospel
,
whose
constant
companions
disgraces
are
,
when
it
shines
upon
you
:
you
are
impatient
of
hearing
so
much
ill
as
poor
Christ
in
his
disciples
must
,
and
so
are
for
the
most
part
capable
but
of
little
good
.
4.
Covetousness
St
paul
cals
it
the
root
of
all
evil
,
al
in
the
church
al
in
the
commonwealth
growes
out
of
the
root
of
Papal
,
Prelatical
,
Presbyterian
,
(
I
had
almost
said
,
and
might
say
it
,
if
they
turn
Tith-mongers
too
,
whether
per
se
or
per
alios
)
Independent
covetousnesse
:
Achans
●acriledge
,
Naboths
Murder
,
Naamans
Idolatry
,
Iudas's
treason
,
Demetrius's
persecution
,
Demas's
apostacy
;
even
all
the
mischief
of
all
these
kinds
,
which
haue
been
acted
by
the
CCClergy
throughout
all
christendome
,
who
,
as
is
shewed
above
,
are
in
truth
the
most
sacrilegious
,
cruel
,
false
worshipping
,
Christ
selling
,
truth
treading
,
and
Apostatical
generation
that
are
,
from
Apostolical
purity
,
doth
proceed
from
this
rotten
root
of
covetousnesse
,
which
hath
so
corrupted
the
whole
Masse
of
men
called
Ministers
,
for
this
1260.
years
and
upward
,
that
vel
duo
vel
nemo
,
few
or
none
of
them
have
ever
preacht
the
Gospel
,
nor
freely
,
and
fully
held
forth
the
truth
in
all
points
,
as
it
is
in
Jesus
,
from
thenceforth
to
this
very
day
.
And
indeed
how
can
any
other
be
expected
,
then
corrupt
doctrines
from
men
of
corrupt
minds
,
which
hold
gold
to
be
godlinesse
,
1
Tim.
6.5
.
and
suppose
liberal
and
bountiful
maintenance
,
and
rich
Revenues
to
be
the
chief
corner
stone
in
their
church
work
?
yet
thus
the
Clergy
by
their
wonted
clamors
for
it
not
onely
at
Rome
but
at
Westminster
also
seem
to
me
to
suppose
;
yea
the
higest
pitch
that
many
of
them
seem
to
point
at
in
reformation
of
religion
is
the
restoring
of
impropriations
,
,
and
crushing
the
pride
of
the
swelling
Poppies
or
Ep●scopal
clergy
,
and
conferring
that
large
allowance
on
the
Presbyterial
:
you
cry
out
that
a
base
Ministry
can
never
do
good
upon
the
people
,
and
that
the
poverty
of
the
Ministry
is
enough
to
bring
them
into
contempt
,
and
that
the
church
is
robbed
of
a
painful
Ministry
,
because
there
is
not
hony
enough
in
the
hives
to
feed
a
drone
.
But
I
say
you
have
made
your selves
more
base
by
far
,
and
brought
your selves
into
more
contempt
by
your
covetousnesse
,
and
greedy
gaping
after
riches
,
then
ever
yet
you
came
into
by
poverty
,
and
that
one
Drone
will
devoute
more
maintenance
if
men
put
into
his
mouth
as
long
as
he
will
open
it
,
as
many
honest
,
self-denying
ministers
will
make
a
good
shift
,
not
only
to
live
,
but
to
live
to
Christ
on
:
they
are
not
seducers
that
preach
on
cheaper
terms
,
but
the
basest
Ministers
,
if
you
count
that
basenesse
,
to
be
destitute
of
liberal
maintenance
,
were
ever
yet
the
best
Ministers
of
the
Gospel
,
and
the
most
inriching
Ministers
to
the
people
:
Christ
foresaw
clearly
enough
that
a
rich
ministry
would
make
but
poor
work
in
his
Vineyard
,
therefore
in
his
wisdome
chose
not
many
rich
,
nor
mighty
,
nor
noble
,
but
the
foolish
,
weak
,
base
,
abject
,
dispised
ones
in
the
eyes
of
the
world
,
and
earthen
vessels
to
send
his
treasure
by
into
the
world
1
Cor.
1.26
27.28
.
2
Cor.
4.7
.
yea
those
Ministers
of
Christ
that
were
in
afflictions
,
necessities
,
distresses
,
hunger
and
thirst
,
cold
and
nakednesse
,
poor
and
having
nothing
,
that
neither
had
,
nor
provided
silver
nor
gold
,
nor
brasse
in
their
purses
(
as
Peter
and
Paul
and
the
rest
of
the
primitive
preachers
had
not
)
were
the
most
pretious
,
plain
,
painful
,
profitable
preachers
of
the
Gospell
that
ever
the
earth
bo●e
,
Matth.
10.9
.
Act.
3
6.
1
Cor.
4.11
.
2
Cor.
6.4
.
ad
11.
2
Cor.
11.23
.
ad
28.
and
if
mighty
meanes
were
such
a
mighty
means
to
make
able
Ministers
of
Christ
,
as
is
pretended
by
you
Clergymen
,
that
tell
the
State
they
may
as
well
set
Carpenters
to
build
without
tools
,
as
send
forth
Ministars
without
liberal
maintenance
,
I
wonder
there
are
no
better
Ministers
at
Rome
,
where
they
are
maintained
more
like
Monarchs
then
Ministers
of
Christ
:
but
t
is
a
true
proverb
,
that
their
golden
cups
made
them
become
such
wooden
Priests
:
Cum
ecclesia
peperit
divitias
filia
devoravit
matrem
:
you
tell
the
Magistrates
that
they
l
discourage
persons
from
medling
therwith
,
if
they
allow
not
large
maintenance
to
the
Ministry
,
But
I
pray
God
they
may
never
meddle
more
with
the
Ministry
,
that
are
incouraged
to
enter
on
it
with
respect
to
maintenance
,
such
ever
more
maimed
then
maintained
the
Gospel
:
such
which
loved
the
gold
of
the
altar
dearer
then
the
altar
,
and
Corban
more
then
conscience
,
and
minded
the
wages
more
then
the
work
,
as
(
exceptis
excepiendis
some
few
onely
excepted
)
the
national
Ministry
ever
did
since
donations
of
dignities
from
Temporal
Princes
fell
upon
them
,
were
ever
more
murderers
then
Ministers
of
the
Gospel
,
nil
tam
sanctum
,
the
Heathen
said
but
gold
would
expugne
it
.
You
would
be
rich
,
and
so
fall
into
temptation
and
a
snare
,
and
into
many
foolish
and
hurtful
lusts
,
that
drown
men
in
destruction
and
perdition
;
your
love
of
money
was
the
mother
of
all
mischief
,
which
while
you
coveted
after
,
you
were
seduced
from
the
faith
:
yea
in
these
daies
wherein
you
vow
,
and
protest
for
the
faith
,
as
if
you
would
fain
follow
on
to
find
it
fully
,
as
t
was
once
delivered
to
the
Saints
,
you
l
neither
find
it
further
,
nor
follow
it
faster
then
it
keeps
pace
with
your
outward
enjoyments
,
so
that
we
may
say
truely
Quantum
quisque
sua
nummorum
servat
in
arcâ
,
tantum
habet
et
fidei
:
so
much
money
as
you
can
get
by
it
,
so
much
faith
,
religion
,
reformation
you
l
be
for
,
and
no
more
;
yea
like
Lawyers
,
that
look
more
at
the
greatnesse
of
the
fee
,
then
the
goodnesse
of
the
cause
,
nay
being
feed
better
,
leave
their
old
Clients
and
turn
to
the
other
side
,
so
do
many
of
you
in
these
daies
(
wherein
many
run
to
and
fro
that
knowledge
may
be
increased
)
turn
to
and
fro
that
livings
may
still
be
established
on
you
,
from
masse
,
to
liturgy
,
and
back
again
,
and
back
again
,
and
then
to
the
directory
,
from
all
which
,
while
you
stood
in
the
practise
of
them
,
there
was
no
moving
you
by
Scripture
nor
reason
:
but
qui
pecunia
non
movetur
hunc
dignum
spectatu
arbitramur
.
But
you
plead
that
the
mouth
of
the
Ox
must
not
be
muzzled
that
treadeth
out
the
Corn
,
that
t
is
the
will
of
God
that
such
as
have
sown
in
the
Church
spiritual
things
should
reap
their
carnal
things
,
that
such
as
preach
the
Gospel
should
live
of
the
Gospel
.
I
answer
t
is
most
true
there
is
a
power
,
and
liberty
allowed
,
●or
such
as
serve
the
Church
to
eat
and
to
drink
,
and
to
subsist
(
in
case
they
cannot
subsist
otherwise
)
at
the
charges
of
the
Church
,
when
she
sets
them
a
part
for
her
service
,
1
Cor.
9.
but
it
is
most
commendable
,
and
thankworthy
in
the
Ministry
to
serve
the
Church
and
preach
the
Gospel
freely
and
as
far
as
t
is
possible
not
to
be
burdensome
in
this
kind
at
all
,
as
namely
in
case
they
have
any
estates
of
their
own
,
or
can
improve
themselves
in
any
such
outward
employment
,
labor
or
lawful
calling
wherby
to
obtain
a
competent
livelyhood
,
and
lay
out
themselves
and
the
gifts
,
that
Christ
hath
freely
given
them
,
in
the
service
of
Christ
freely
too
,
as
men
may
do
many
times
,
if
they
be
not
idle
,
and
loving
their
own
ease
more
then
to
ease
the
church
of
Christ
of
unnec●ssary
pressures
in
their
purses
.
And
thus
the
Apostle
Paul
,
and
the
first
Ministers
of
the
Gospel
did
,
and
though
they
pleaded
a
power
to
live
upon
them
,
in
case
they
could
not
live
without
them
,
that
the
Church
might
know
it
to
be
their
duty
freely
to
minister
to
their
Ministers
necessities
,
when
they
saw
them
willing
freely
to
expose
themselves
to
necessi●ies
,
for
the
truths
sake
,
rather
then
seek
superfluities
to
themselves
,
yet
they
did
not
use
that
power
they
had
,
much
lesse
abuse
it
too
make
a
trade
of
it
,
but
did
rather
suffer
all
things
that
they
might
make
the
Gospel
as
little
chargeable
as
might
me
1
Cor.
9.12.18
.
yea
they
received
wages
sometimes
when
they
went
out
to
warfare
,
i.
e.
to
preach
the
Gospel
up
and
down
,
so
as
was
utterly
inconsistent
with
the
totall
maintaining
of
themselves
,
which
while
they
abode
more
settledly
at
one
place
,
they
did
attend
to
with
their
own
hands
:
for
its
evident
that
to
this
end
they
might
not
hinder
the
Gospell
from
taking
place
in
mens
hearts
by
seeming
too
much
to
make
a
trade
of
it
,
they
laboured
,
working
with
their
own
hands
,
as
oft
as
they
could
conveniently
,
and
their
own
hands
ministred
to
their
own
necessities
,
and
they
had
some
honest
outward
occupation
(
as
also
Christ
himself
had
,
and
followed
too
,
till
he
was
wholly
taken
up
in
travel
to
preach
the
truth
,
therefore
Mark.
6.3
.
is
not
this
the
Carpenter
?
)
wherein
they
wrought
at
all
times
,
saving
when
they
were
actually
imployed
in
some
service
of
preaching
to
the
world
,
writing
,
disputing
,
visiting
&c.
as
is
plain
to
him
that
consults
these
Scriptures
,
in
the
last
of
which
,
entangle
himself
in
the
affairs
of
this
life
(
for
t
is
not
good
indeed
that
Ministers
,
mind
the
world
so
much
as
to
cumber
themselves
with
over
much
business
in
it
,
that
they
may
be
more
free
,
then
other
men
to
please
Christ
,
who
calls
them
in
a
more
special
sense
,
then
all
Christians
,
to
be
his
souldiers
,
yet
I
believe
he
is
far
from
prohibiting
him
in
that
speech
from
following
any
civil
calling
at
all
,
for
in
the
very
verse
before
2
Tim.
2.3.4
.
he
bids
him
endure
hardnesse
as
a
good
Souldier
of
Iesus
Christ
:
yea
Ministers
of
all
men
should
be
patient
of
all
things
for
the
Gospel
sake
,
that
they
hinder
it
not
by
their
delicacy
viz.
of
hard
work
sometimes
,
and
hard
fare
too
,
if
occasion
be
,
and
hunger
and
thirst
,
and
cold
and
nakednesse
,
and
extremities
,
and
necessities
,
and
distresses
,
rather
then
lie
too
heavy
upon
the
flock
of
Christ
,
which
is
a
lit●le
flock
,
and
those
few
mostly
poor
folks
too
in
this
world
,
though
rich
in
faith
,
that
may
have
more
mind
then
ability
to
Minister
to
their
Ministers
,
and
many
of
them
more
need
to
be
ministred
to
by
their
Ministers
,
if
at
any
time
they
have
abundance
,
then
to
have
their
houshold-stuff
strein'd
,
and
sold
,
(
as
poor
folks
kettles
,
pots
,
pans
,
and
platters
are
by
the
Priests
,
and
their
publican
tith-gatherers
)
to
pay
them
.
You
tell
us
that
the
first
Ministers
were
gifted
from
God
to
preach
the
Gospel
ex
tempore
,
and
therefore
well
might
they
work
,
and
yet
easily
preach
the
Gospel
too
,
but
the
Ministers
now
must
attain
to
it
by
much
study
,
and
hard
pains
,
and
therefore
had
need
to
be
sequestred
wholly
from
all
earthly
imployments
,
that
they
may
give
themselves
wholly
to
that
work
of
preaching
,
and
to
have
such
sufficiency
of
means
allowed
them
,
as
may
free
them
from
all
thoughts
of
other
things
,
and
furnish
them
to
buy
abundance
of
books
,
without
which
tooles
you
say
in
the
trade
of
preaching
,
you
cannot
set
up
possibly
to
any
good
purpose
:
thus
Featley
p.
101.
prophecy
(
quoth
he
)
is
an
extraordinary
gift
of
the
holy
spirit
,
preaching
a
special
faculty
acquired
by
many
years
study
,
and
Mr.
Evans
,
in
his
Sermon
to
the
Lords
my
Lords
(
quoth
he
)
we
know
you
would
have
a
learned
Ministry
,
but
it
is
impossible
for
learning
ever
to
flourish
without
maintenance
,
you
may
as
well
set
carpenters
to
build
without
tooles
,
as
send
forth
Ministers
without
their
parchments
:
we
plead
not
my
Lords
,
for
our
backs
,
and
for
our
bellies
,
but
for
good
books
;
and
furnisht
brains
:
there
are
some
that
will
seduce
upon
cheaper
tearms
,
but
there
must
be
honest
provision
made
that
every
Minister
may
have
a
good
library
,
or
el●e
the
Land
is
like
to
have
but
an
ignorant
Ministry
,
and
a
perishing
people
;
again
my
Lords
,
we
know
you
would
have
a
gracious
people
,
to
fear
God
,
honour
the
King
,
and
obey
your
honours
;
but
it
is
sufficiently
known
that
a
base
Ministry
can
never
do
good
upon
the
people
:
the
generall
pride
of
man
is
such
,
that
poverty
is
enough
to
bring
a
man
into
contempt
,
&c.
As
if
because
the
pride
of
man
specially
of
great
men
▪
is
so
great
that
the
poor
mean
Ministers
of
Christ
are
subject
to
be
despised
by
them
,
therefore
they
must
have
a
kind
of
pompous
Priesthood
that
may
delight
their
daintines
,
and
fit
their
vain
fancies
,
and
haughty
humors
:
what
the
Lords
of
the
earth
would
have
I
know
not
so
well
as
themselves
,
I
believe
they
would
have
a
learned
Ministry
to
lean
to
,
and
live
at
ease
on
,
and
a
people
to
fear
God
as
far
as
themselves
do
,
among
whom
the
fear
of
God
hath
been
taught
still
after
the
precepts
of
the
men
called
CCClergy
;
and
to
honour
the
King
,
and
obey
their
Honours
:
but
this
I
know
,
and
therefore
t
is
but
flattery
(
not
to
say
foolery
)
to
tickle
them
up
with
talk
of
their
great
zeal
of
the
Gospel
,
as
their
fawning
Chaplains
do
,
that
few
or
none
of
their
Honours
are
effectually
called
to
Christ
,
or
have
ever
yet
honoured
him
so
far
as
to
honour
,
own
,
and
acknowledge
his
truth
in
that
primitive
purity
,
wherein
t
was
at
first
given
out
,
partly
because
the
CCClergy
claws
them
too
much
into
odd
conceits
,
and
with
untempred
morter
dawbs
them
into
a
belief
of
an
Omnia
bene
in
that
easie
gaudy
gospel
they
sow
as
a
pillow
under
their
elbowes
,
and
partly
because
not
many
of
these
mighty
and
nobles
ones
will
stoop
,
when
t
is
discovered
to
them
,
to
that
plainness
,
and
simplicity
that
is
in
Christ
2
Cor.
11.3
.
to
that
foolishness
of
mechanick
preaching
,
that
basenesse
of
baptizing
,
that
streightway
of
self-denying
,
that
needlesse
work
of
Scripture
searching
with
their
own
eyes
,
that
weak
nothing
of
Christs
choosing
,
by
which
to
confound
,
and
bring
to
nought
in
the
end
,
the
prudence
of
the
Scribes
and
wisemen
of
this
world
,
whom
they
wonder
after
;
so
the
great
King
of
Kings
and
Lord
of
Lords
Christ
Jesus
was
not
over-seen
,
and
yet
he
chose
such
base
things
,
and
sent
forth
such
a
poor
base
Ministry
of
illiterate
mechanicks
to
preach
his
Gospel
,
at
the
first
beginning
of
it
too
,
which
surely
he
would
not
have
done
if
it
were
his
own
mind
,
that
the
contempt
of
his
ministry
,
which
by
their
poverty
,
illiteracy
,
and
outward
basenesse
is
apt
to
arise
in
the
hearts
of
the
proud
,
should
be
prevented
by
putting
the
outward
pomp
of
much
earthly
riches
,
and
that
low
literature
of
this
foolishly
wise
world
upon
them
?
Mean
while
I
am
not
against
a
Ministers
having
learning
,
let
a
man
have
as
much
as
he
will
on
't
,
so
he
use
it
as
a
telent
to
serve
the
truth
with
,
when
once
he
he
hath
found
,
and
owned
it
:
but
against
that
necessity
of
outward
learning
to
the
Ministry
of
Christ
,
so
as
to
say
(
as
the
Priesthood
doth
)
that
ordinarily
a
man
cannot
be
a
Minister
of
Christ
without
it
:
for
verily
the
spirit
,
which
onely
makes
a
Minister
,
blows
where
it
lists
,
and
doth
(
for
ought
I
see
)
bestow
it self
now
,
as
of
old
it
did
,
[
*
](A39566-e225040-b)
*
Witnesse
Albert
Archbi
.
of
Mentz
,
who
being
at
the
diet
at
Ausbourge
An.
1530.
&
finding
a
bible
on
the
the
Table
,
&
reading
some
leaves
thereof
where
by
chance
he
opened
it
,
said
,
truly
I
know
not
what
book
this
is
,
but
this
I
see
it
makes
all
against
us
:
more
frequently
upon
poor
Mechanicks
and
illiterate
Artizans
,
then
learned
Scribes
,
and
Schoolmen
.
Nor
am
I
against
a
Ministers
having
a
library
,
and
looking
into
other
books
if
he
have
a
mind
to
it
,
and
have
money
enough
of
his
own
to
buy
them
,
so
be
he
do
not
lose
himself
therein
(
as
the
CCClergy
in
all
ages
have
done
)
from
his
serious
study
,
and
sincere
search
of
the
plain
Scripture
it self
:
but
I
am
far
from
desiring
that
poor
people
should
be
charged
to
fill
,
and
furnish
Ministers
studies
with
books
,
and
their
brains
with
notions
out
of
other
Authors
,
that
are
no
more
to
be
heeded
then
themselves
,
further
then
they
speak
according
to
the
word
:
nor
shall
I
ever
acknowledge
such
a
necessity
as
you
plead
that
men
must
needs
busie
their
braines
about
abundance
of
other
mens
writings
,
or
else
cannot
but
be
ignorant
Ministers
of
the
Gospel
,
sith
the
Scriptures
themselves
are
of
themselves
(
if
the
CCClergy
could
once
consider
it
,
or
one
could
possibly
beat
it
into
their
braines
)
profitable
for
all
things
,
and
able
to
make
Ministers
,
and
people
wise
enough
to
salvation
,
and
to
make
a
man
of
God
perfect
,
and
throughly
furnisht
unto
all
good
works
,
but
that
they
do
not
store
their
hearts
(
as
they
should
do
)
with
study
of
them
onely
,
or
at
least
mainly
,
as
the
primitive
Ministers
of
the
Gospel
did
,
and
the
purest
Ministers
of
it
now
do
:
2
Tim.
3.14.15.16
.
I
wonder
what
our
Clergy
men
would
do
to
preach
the
Gospel
if
there
were
no
other
books
extant
but
the
very
bible
,
they
would
surely
either
cease
from
being
Ministers
any
more
at
all
,
or
else
make
better
Ministers
then
they
are
.
I
do
not
speak
this
to
excite
men
to
make
such
a
bone
fire
of
all
books
,
but
the
bible
,
as
Dr.
Featley
saies
Iohn
Matthias
made
p.
165.
and
yet
(
by
the
Clergies
leave
)
I
dare
not
say
as
Dr.
Featly
there
saies
,
that
t
were
better
all
those
who
(
in
his
sense
)
are
obstinate
Sectaries
(
for
many
such
are
pretious
Saints
)
were
burnt
at
a
stake
,
then
that
such
a
bone
fire
were
made
,
for
I
know
no
absolute
necessity
to
the
salvation
of
men
,
of
the
being
of
any
book
in
the
world
but
the
bible
;
which
as
it
was
once
alsufficient
to
make
men
wise
to
salvation
,
without
looking
into
any
other
,
and
before
there
were
many
other
besides
it
,
so
I
know
not
(
sith
we
have
them
in
such
plainness
as
now
we
have
(
maugre
all
the
malice
of
the
Pope
and
Clergy
,
who
would
once
have
made
a
bone
fire
of
the
Scriptures
)
why
it
is
not
as
alsufficient
as
heretofore
,
whilst
yet
there
was
no
more
Gospel
Scripture
then
in
self
:
but
I
speak
it
to
excite
the
CCClergy
(
for
whom
I
have
great
sorrow
of
heart
to
see
their
miserable
neglect
of
,
&
wretched
ignorance
in
the
Scriptures
)
to
give
more
attendance
to
the
reading
of
them
,
as
which
are
alsufficient
,
and
onely
necessary
to
a
Minister
,
if
there
were
no
other
books
at
all
besides
them
;
&
to
fix
them
that
have
been
erratical
in
the
misty
moon
shine
of
mens
inventions
,
under
the
sun
shine
of
that
unspeakably
glorious
Orb
,
I
mean
the
Scripture
,
which
many
Clergy
men
in
Christndom
have
been
so
far
from
being
skild
in
,
that
we
may
well
conceive
,
that
they
never
so
much
as
look
into
it
at
all
.
Sure
Timothy
and
Titus
,
and
Clement
and
the
Ministry
that
was
Coetaneons
,
and
immediately
succedaneous
unto
them
,
were
more
pretious
Ministers
then
any
are
now
adaies
,
and
yet
they
never
read
Sainr
Origen
,
nor
Saint
Austin
,
nor
any
of
those
millions
of
Rabbies
,
Schoolmen
,
and
Scribes
that
have
scribled
since
,
having
learn't
no
more
Gospel
then
what
the
Scriptures
learnt
them
,
for
I
do
not
think
they
had
such
libraries
of
books
as
are
now
pleaded
for
,
which
Scripture
we
have
as
free
accesse
to
as
they
then
had
;
and
have
time
enough
to
read
,
and
preach
,
and
do
somewhat
else
toward
an
honest
livelihood
too
,
as
well
as
they
,
if
we
be
not
idle
,
and
sith
it
s
pleaded
that
their
prophecying
was
an
extraordinary
gift
,
of
the
holy
spirit
,
but
preaching
now
is
a
special
faculty
attained
not
without
many
years
study
,
and
the
constant
course
of
it
maintained
by
constant
study
:
I
say
our
prophecyings
in
the
Church
,
and
preachings
to
the
world
too
,
either
are
or
ought
to
be
all
one
with
theirs
,
or
else
we
are
not
as
we
should
be
:
and
as
no
man
was
a
Minister
then
,
but
by
a
gift
from
above
,
so
I
know
no
man
(
though
Dr.
Featly
knew
so
many
,
that
not
one
among
an
100
of
the
Country
Clergy
,
had
any
tollerable
gift
of
extempore
prayer
)
that
is
a
Minister
of
Christ
,
but
the
same
way
as
they
then
were
viz.
by
a
gift
in
some
fort
to
make
out
the
mind
of
men
to
God
in
prayers
,
and
the
mind
of
God
to
men
in
preaching
,
whether
to
the
Church
in
way
of
exhortarion
,
edification
,
and
comfort
(
for
that
was
Prophecie
1
Cor.
14.1
.
)
or
to
the
world
in
publishing
the
glad
tidings
of
Gods
love
to
it
,
which
is
more
properly
preaching
:
I
know
no
new
way
that
Christ
hath
chosen
to
make
Ministers
in
,
since
the
primitive
times
,
he
did
not
make
his
Ministers
then
by
gifts
,
and
now
by
no
gifts
,
nor
yet
by
new
gifts
,
he
did
not
make
Ministers
then
by
gifts
given
,
and
now
by
gifts
gotten
,
then
from
above
,
and
now
from
beneath
,
then
from
heaven
;
and
now
from
the
universities
,
then
from
meer
knowledge
of
the
Scriptures
,
and
now
from
a
muddy
minglement
,
and
mixt
messe
of
science
falsely
so
called
,
or
skill
in
his
Scriptures
,
and
mens
Scriptures
together
;
then
by
a
simple
spiritual
Donation
,
and
now
by
a
simple
fleshly
Dronation
in
the
Hive
of
such
humane
preparatives
,
as
the
Clergy
conceive
the
spirit
to
be
in
a
manner
so
concerned
to
blow
upon
,
as
if
he
could
scarce
have
their
free
leave
to
breath
besides
them
,
but
as
he
gave
then
,
and
powred
out
his
spirit
as
he
saw
good
,
and
more
ordinarily
upon
men
that
were
not
learned
,
and
wise
with
the
wisdome
of
this
world
then
on
those
that
were
,
so
he
does
now
in
these
latter
daies
,
not
tying
himself
to
men
,
whose
education
is
at
universities
,
more
then
to
others
,
but
rather
more
frequently
filling
men
illiterate
,
as
to
such
science
,
and
secular
Artizans
then
such
as
those
.
I
confesse
the
CCClergies
preaching
is
a
faculty
attained
by
many
years
study
,
and
yet
when
they
have
been
seven
years
,
and
oftentimes
seven
more
,
Apprentices
in
the
Universities
,
they
are
fitter
for
a
living
then
for
preaching
too
[
*
](A39566-e225290-b)
*
Magister
artis
ingenii
que
largiter
venter
docuit
negatas
artifex
sequi
voces
.
,
but
the
preaching
of
the
true
Ministers
is
no
such
thing
.
Nor
am
I
against
any
mans
studying
in
order
to
the
receiving
of
any
good
,
or
gift
,
from
Christ
,
and
his
spirit
,
and
in
order
to
increase
,
and
growth
in
any
spiritual
gift
,
that
Christ
hath
freely
bestowed
upon
them
[
*
](A39566-e225320-b)
*
2
Tim.
3.15.16
.
,
so
their
study
be
that
of
Timothy
,
who
from
a
child
was
verst
in
the
holy
Scriptures
,
yea
I
wish
to
the
Lord
our
men
in
order
to
the
Ministry
would
meddle
more
there
then
they
do
,
for
school
students
are
too
great
strangers
to
the
study
thereof
,
whilst
they
surfeit
on
Logical
and
Theological
systems
so
much
,
as
to
suffer
themselves
implicitely
to
be
seasoned
besides
the
true
sense
of
Scripture
thereby
:
but
I
hope
the
study
of
the
Scripture
which
may
fully
fit
a
man
for
good
a
improvement
of
himself
in
the
Gospel
,
need
not
claim
so
much
honourable
maintenance
,
but
that
a
man
may
maintain
himself
by
some
other
calling
,
and
treasure
them
up
in
his
spirit
too
in
good
time
,
by
his
dayly
commerce
with
them
,
so
as
out
of
that
good
treasury
of
his
heart
to
bring
forth
good
things
without
much
a
do
,
and
such
a
do
as
Clergy
men
make
about
a
text
and
sermon
,
dividing
,
devising
,
and
inventing
,
more
then
freely
venting
the
word
from
the
richnesse
of
its
dwelling
in
them
,
yea
and
so
as
to
be
like
a
good
Scribe
throughly
instructed
to
the
Kingdom
of
God
,
and
bringing
out
of
his
treasury
extempore
upon
all
accasions
,
things
new
and
old
,
and
not
be
like
a
narrow
mouthed
bottle
long
in
filling
,
and
as
long
in
flowing
out
again
.
Though
therefore
there
is
a
power
to
take
pay
in
some
cases
for
the
work
of
preaching
,
yet
first
its
good
that
power
be
not
used
without
necessity
,
but
you
O
PPPriests
,
through
covetuousnesse
do
much
abuse
that
power
,
by
using
it
to
the
utmost
when
yet
you
need
not
,
yea
though
many
of
you
have
means
enough
of
your
own
,
and
may
live
fully
and
preach
freely
too
.
2.
It
must
be
upon
the
Church
only
,
upon
the
brethren
,
on
believers
,
and
not
upon
the
world
,
nor
the
Gentiles
or
unbelievers
,
that
the
Church-ministers
mustly
,
for
that
will
hinder
the
receipt
of
the
Gospel
very
much
among
them
,
if
they
find
it
a
chargeable
Gospel
before
they
own
it
,
therefore
those
that
preached
to
unbelievers
and
infidels
to
convert
them
to
the
faith
,
went
forth
at
first
freely
,
for
the
name
sake
of
Christ
,
taking
nothing
of
the
Gentiles
2.
Ep.
Iohn
7.8
.
But
you
O
PPPriests
receive
pay
from
any
men
,
all
men
of
whom
you
any
can
way
have
it
,
as
well
infidels
,
or
unbelievers
,
as
such
as
are
obedient
to
the
faith
,
for
in
your
national
and
parochial
Churches
,
there
are
not
half
,
nor
a
tenth
part
of
them
believers
,
by
your
own
confession
,
yea
your
Ministry
supposes
them
to
be
infidells
as
yet
,
why
else
do
you
preach
to
convert
them
to
the
faith
,
and
cry
out
there
is
few
of
them
have
the
knowledge
of
God
,
that
they
are
in
a
damnable
state
,
and
such
like
?
or
if
you
say
these
are
not
your
Church
,
then
it
confirmes
what
I
am
saying
,
viz.
that
you
expect
pay
from
men
,
whether
in
church
or
out
,
whether
Gentiles
or
Church-members
,
contrary
to
the
primitive
times
,
wherein
the
ministers
of
Christ
were
not
maintained
by
the
nations
.
3.
It
must
be
every
Minister
upon
the
particular
flock
he
Ministers
too
,
and
feeds
,
and
not
another
flock
,
that
are
fed
by
other
Pastors
,
and
do
not
chuse
,
nor
own
them
to
be
their
Ministers
at
all
,
for
though
the
Messengers
,
whose
ministry
lay
mostly
in
preaching
to
the
world
,
and
assisting
all
the
Churches
where
they
came
,
might
and
did
as
occasion
was
,
not
otherwise
,
take
wages
of
more
Churches
then
one
,
and
sometimes
of
some
churches
(
that
might
be
richer
and
more
free
)
to
do
other
Churches
service
,
that
might
happily
be
neither
so
full
,
nor
forward
,
as
see
2
Cor.
11.8
.
yet
the
Scripture
speaks
thus
,
that
such
should
eat
of
the
flock
that
feed
it
1
Cor.
9.
much
lesse
did
the
Pastor
of
one
Church
ever
take
pay
of
the
Pastor
of
another
in
the
primitive
times
.
But
you
parish
Priests
claim
pay
often
of
other
flocks
then
your
own
;
of
the
people
of
other
parishes
,
that
you
never
preach
to
,
of
the
gathered
Churches
,
and
their
Ministers
too
,
as
they
happen
to
live
,
or
to
have
or
use
houses
or
lands
within
such
or
such
precincts
,
that
never
own
you
nor
never
will
do
,
to
be
their
Pastors
.
Yea
so
it
falls
out
sometimes
,
when
one
man
occupies
several
pieces
of
land
in
so
many
several
parishes
,
that
if
not
seven
,
yet
four
or
five
Priests
take
hold
on
the
skirt
of
one
poor
sheep
of
Christ
,
that
belongs
to
some
seperated
congregation
or
other
,
and
ownes
never
a
one
of
them
all
to
be
his
Pastor
,
saying
we
must
have
so
much
of
thee
for
such
land
that
lyes
in
such
a
place
;
and
so
you
shall
have
several
sheepheards
at
once
at
sharing
time
upon
the
back
of
one
sheep
,
every
one
of
them
pretending
to
have
some
right
or
other
to
share
him
,
when
none
of
them
all
have
any
interest
in
him
at
all
as
his
sheep
,
whilest
he
stands
in
relation
to
some
other
pastor
:
yea
the
true
church
may
say
of
the
Clergy
constreining
her
to
pay
to
them
,
and
so
to
serve
their
false
church
and
Ministry
,
as
the
spouse
saith
Cant.
1.
they
made
me
keeper
of
their
vineyard
,
paymaster
to
their
Priests
,
but
my
own
vineyard
have
I
not
kept
nor
paid
to
my
own
pastors
,
for
indeed
how
can
they
pay
to
these
and
them
too
?
4.
This
is
to
be
done
gratis
willingly
and
freely
to
,
by
the
church
,
but
not
wickedly
to
be
forced
from
them
by
a
foraneous
power
,
and
by
other
weapons
then
those
of
the
Churches
warfare
,
which
are
not
guns
,
prisons
;
summons
before
Committees
,
strainings
,
trebble
dammages
,
nor
taxes
from
the
civil
Magistrates
,
in
whose
nations
the
churches
live
,
for
no
minister
of
Christs
flock
did
ever
run
to
beg
of
the
civil
Magistrate
to
force
his
flock
to
feed
him
,
and
to
flea
his
flock
for
him
with
his
cutlash
,
if
he
could
not
constrain
him
by
the
consideration
of
his
love
,
and
service
,
and
freenes
,
and
forwardnesse
of
his
own
accord
for
their
good
,
as
freely
again
to
consider
the
necessity
of
his
condition
,
and
that
is
no
wise
in
the
way
of
tithes
neither
.
But
the
parish
Priest
will
not
be
contented
with
what
is
freely
given
him
by
them
that
own
him
,
nor
them
that
own
him
not
,
and
are
none
of
his
neither
,
but
he
will
have
it
whether
they
will
or
no
,
and
be
his
own
carver
too
,
and
have
the
tith
,
which
Christ
never
alloted
him
to
take
,
or
rather
the
sixt
,
if
it
be
of
corn
,
considering
the
Husbandmans
charges
of
plowing
,
sowing
,
reaping
,
binding
,
and
standing
to
all
hazard
;
for
the
Parson
takes
no
paines
,
but
to
take
the
cleare
tenth
when
its
ready
shockt
to
his
hands
,
and
is
at
no
charges
at
all
,
save
barely
what
it
costs
him
to
carry
into
his
barn
:
and
this
he
will
have
by
fair
meanes
or
foul
,
it
matters
not
in
what
ravenous
,
hasty
,
trebble
dammaging
,
forcible
,
shameful
,
scraping
,
ridiculous
way
,
so
he
have
it
.
Populus
me
sibilet
at
mihi
plando
&c.
I
blush
to
see
their
basenesse
in
this
particular
.
5.
T
is
the
Ministers
duty
to
preach
constanly
,
to
be
instant
in
season
and
out
of
season
,
to
do
his
work
as
an
Evangelist
,
and
fulfil
his
ministry
,
and
that
frely
,
whether
the
Church
do
their
work
,
their
duty
to
him
,
yea
or
no
:
yea
,
if
from
the
world
he
be
rewarded
with
naught
but
stripes
,
mocks
,
fcosss
,
and
all
the
base
usage
that
may
be
,
yea
the
spoiling
of
his
goods
,
yet
must
he
preach
,
if
he
be
a
messenger
to
them
:
and
if
his
flock
be
so
poor
that
they
cannot
,
or
so
hard
hearted
that
they
will
not
minister
to
his
necessities
,
yet
necessity
lyes
on
him
,
and
wo
to
him
if
he
preach
not
,
and
,
if
he
be
able
,
help
not
those
that
are
poor
among
them
too
.
But
many
of
you
Priests
if
ye
have
never
so
much
meanes
of
your
own
beside
,
whereby
you
are
called
to
relieve
such
poor
people
as
you
rather
peel
,
if
it
be
but
two
pence
almost
that
you
say
is
due
from
them
,
will
have
your
pay
,
or
else
it
may
chance
to
cost
them
three
times
three
pence
,
and
a
better
penny
before
you
have
done
with
them
,
you
know
no
more
necessitie
lying
on
you
to
feed
them
,
then
lies
upon
the
people
to
feed
you
,
though
they
be
far
poorer
then
your selves
,
and
you
better
fed
then
they
taught
;
no
pay
no
preach
is
your
principle
,
so
far
at
least
that
if
one
people
give
better
pay
,
and
one
flock
better
milk
then
another
,
you
are
not
onely
under
a
liberty
,
but
under
a
clear
call
also
to
leave
one
and
cleave
to
the
other
.
6.
T
is
the
Gospel
he
is
to
preach
too
,
or
else
he
can
claim
nothing
at
all
by
any
order
of
Christ
,
the
Church
is
not
bound
to
maintain
men
,
though
in
the
name
of
ministers
,
that
preach
down
,
that
preach
against
the
Gospel
.
But
the
Lord
will
maintain
a
poor
people
in
these
latter
daies
that
shall
maintain
it
to
the
faces
of
you
PPPriesthood
of
the
Nations
,
that
you
have
been
,
and
still
are
,
till
you
repent
and
be
baptized
in
the
name
of
the
Lord
Jesus
for
remission
of
sins
,
the
most
inveterate
enemies
the
pure
primitive
Gospel
hath
,
or
ever
had
,
since
you
reigned
,
to
this
very
day
,
yet
for
all
this
you
must
be
maintained
,
under
the
notion
of
the
ministers
of
the
Gospel
,
and
that
too
in
part
by
them
that
preach
the
Gospel
freely
,
and
a
thousand
fold
more
truely
,
purely
,
perfectly
,
and
plainly
then
your selves
do
;
whether
you
do
the
work
or
no
,
yea
though
you
work
against
the
Gospel
,
yet
you
must
have
Gospel
wages
,
thus
run
greedily
after
the
error
of
Balaam
for
reward
,
though
you
have
forsaken
the
right
way
,
and
are
gone
astray
from
the
Gospel
,
and
are
found
defying
,
and
some
of
you
cursing
,
rather
then
building
up
,
and
blessing
the
true
Israel
of
God
that
do
his
will
,
yet
following
the
way
of
Balaam
the
son
of
Bosor
,
you
love
,
and
look
to
have
wages
,
and
that
of
Israel
too
for
this
unrighteousnesse
2
Pet.
15.
Iude
11.
But
the
love
of
the
wages
of
Balaam
St.
Iude
and
St.
Peter
too
makes
the
character
of
false
teachers
,
cursed
speakers
:
Thus
though
you
do
not
what
is
your
duty
to
the
people
,
which
if
you
did
Christs
people
at
least
(
and
from
none
else
are
his
ministers
to
require
and
expect
maintenance
,
how
far
they
may
accept
it
is
good
to
query
)
would
be
free
to
theirs
,
yet
you
'l
force
the
people
to
do
that
which
is
more
then
their
duty
to
you
,
and
if
men
put
not
into
your
mouths
,
which
are
more
open
to
call
in
tith
then
give
out
truth
,
you
prepare
war
:
and
if
any
say
unto
you
or
your
Assassinated
Assigns
,
which
you
send
for
your
tith
,
as
some
said
of
old
to
the
Priests
servants
,
when
they
came
to
take
the
Priests
due
,
or
rather
more
then
their
due
out
of
the
sacrifice
,
before
they
had
offered
,
or
done
their
part
of
service
,
let
them
do
their
duty
first
,
and
then
take
for
them
as
much
as
thy
soul
desires
,
but
we
desire
them
to
stay
,
and
forbear
to
take
the
wages
before
they
have
done
their
work
,
or
preacht
the
Gospel
,
which
they
pretend
to
take
pay
for
,
but
for
ought
we
find
they
preach
against
it
,
then
these
hasty
hirelings
,
or
the
hirelings
they
hire
to
help
them
,
like
the
rude
servants
of
those
wicked
sons
of
Belial
,
the
sons
of
Eli
the
Priests
,
who
made
themselves
vile
in
this
kind
of
fatting
themselves
,
and
many
more
(
whose
sin
was
therefore
very
great
before
the
Lord
,
insomuch
that
the
name
of
a
Priest
flunk
,
and
was
odious
unto
the
people
,
and
men
abhorred
the
offering
of
the
Lord
for
their
sakes
)
make
answer
,
nay
but
thou
shalt
give
it
me
now
,
and
if
not
I
will
take
it
by
force
,
1
Sam.
212.
ad
30.7
.
T
is
but
a
Ministration
of
meer
necessaries
,
and
meerly
to
necessities
of
Ministers
that
the
Church
is
bound
to
Minister
,
even
of
them
that
do
preach
the
Gospel
,
and
not
to
Minister
such
superfluities
as
shall
sink
themselves
,
and
hoise
their
Minister
up
to
be
a
son
of
Anack
,
and
themselves
grashoppers
,
worth
more
then
almost
all
the
flock
besides
him
,
see
Phil.
4.10.11.12.13
:
ad
17.
so
that
he
shall
think
himself
too
good
to
lay
his
hands
to
any
labour
.
But
you
the
Priesthood
of
the
Nations
have
given
your selves
such
an
universall
Supersedeas
,
and
disingagement
from
all
manner
of
manual
occupation
,
and
secular
callings
,
that
t
is
as
great
a
wonder
to
the
world
to
see
you
about
any
business
of
baseness
as
Dr.
Feat
.
deems
that
,
wherein
Peter
,
Paul
,
and
Christ
Iesus
were
exercised
,
who
were
(
as
to
their
cutward
profession
)
a
fisherman
,
a
tentmaker
,
a
carpenter
,
as
t
is
to
see
the
true
Clergy
of
Laicks
,
whom
you
have
Lorded
it
over
,
improving
what
God
hath
given
them
in
the
pulpit
:
and
whereas
Paul
was
of
opinion
that
t
would
not
hinder
the
Gospel
,
if
the
power
to
live
on
the
Gospel
were
much
used
,
you
are
not
of
this
mind
,
but
suppose
it
to
be
much
hindred
if
it
be
not
made
use
of
to
the
very
utmost
,
and
live
at
least
at
the
length
of
that
Christian
liberty
:
and
whereas
he
deem'd
it
not
a
little
honourable
to
the
Gospel
to
keep
it
from
being
onerable
,
and
without
charge
,
you
fear
there
is
plus
ouer
is
quam
honoris
in
't
to
your selves
,
and
therefore
do
even
abhorr
,
detest
and
abominate
to
have
it
meddled
with
by
Russet
Rabbies
Apron
Levites
,
Mechanicks
,
[
*
](A39566-e225750-b)
*
Featly
p.
113.
or
to
meddle
at
all
your selves
with
Mechanick
matters
,
yea
coachmen
,
weavers
,
felt
makers
,
and
other
base
Mechanicks
,
quoth
Dr.
Feat
.
p.
120.
exercise
in
publique
Churches
,
to
the
great
dishonour
of
God
,
profanation
of
his
ordinances
,
and
scandal
of
the
reformed
Churches
,
as
if
Christs
,
and
Pauls
,
and
Peters
being
tradesmen
before
,
and
some
of
them
after
,
and
even
while
they
were
actually
in
the
Ministry
,
were
an
unworthy
unsuitable
thing
,
because
the
Priesthood
,
who
are
too
proud
to
preach
,
and
take
other
pains
too
for
their
livings
,
are
pleased
to
say
so
:
Yea
such
is
the
covetousnesse
,
and
greedy
mind
of
you
the
Priesthood
of
the
Nations
for
the
most
part
of
you
,
that
you
are
ever
crying
give
,
give
,
and
howbeit
some
of
you
have
too
little
,
yet
those
that
have
most
,
have
never
enough
,
but
are
most
eager
after
more
,
Ier
6.13
,
from
the
least
even
to
the
greatest
of
you
,
every
one
is
given
to
covetousnesse
:
from
the
thread
bare
Curate
to
the
silken
Cassock
,
from
the
Paritor
to
the
Proctor
,
from
the
Parochial
Bishop
to
the
Diocesan
,
to
the
Provincial
Archbishop
,
from
the
Deacons
to
the
Archdeacons
,
Deans
,
and
their
Officials
,
Parsons
,
Vicars
,
Curates
,
and
all
spiritual
persons
hanging
on
that
Hierarchy
,
from
the
Classis
to
the
Aecumenical
Councel
;
from
the
Presbyter
to
the
Pope
,
by
whom
he
stands
so
(
unlesse
he
say
the
Magistrate
made
him
a
Minister
)
from
the
Frier
to
the
Prior
of
his
Covent
,
to
the
Provincial
,
to
the
General
of
his
order
,
from
the
Chorister
to
the
Cardinal
,
from
the
meanest
and
most
inferiour
frie
to
the
whole
fraternity
of
the
spiritualty
,
from
the
parish
Clark
and
Sexton
to
the
whole
Priesthood
,
every
one
is
given
more
or
lesse
to
look
to
his
own
gain
from
his
quarter
,
Yea
Oh
thou
BBBabilon
or
TTTripartite
Tower
,
and
CCCity
,
that
sittest
upon
many
waters
,
tongues
,
Nations
,
Kinreds
,
Kings
and
people
(
compare
Ier.
51.13
.
with
Rev.
16.19
,
17.1.15.18.18
.
per
totum
)
abundant
in
Treasures
,
thine
end
is
come
,
and
the
measure
of
thy
covetousnesse
,
thine
eyes
,
and
thine
heart
are
not
but
for
thy
covetousnesse
,
and
for
to
shed
innocent
blood
with
them
that
are
greedy
of
gain
,
Prov.
1.13
.
and
for
violence
to
do
it
.
Thefore
as
thou
entredst
Christndom
like
a
fox
,
&
reign'dst
like
a
lion
,
so
wilt
thou
die
at
last
like
a
dog
,
and
be
buried
with
the
buriall
of
an
asse
,
and
yet
for
all
that
they
shall
not
lament
for
thee
(
except
such
as
love
,
and
lie
in
bed
of
adutltery
with
thee
,
and
shall
perish
with
thee
Rev.
2.22
.
)
saying
alas
alas
,
ah
Lord
,
or
ah
his
glory
,
but
celebrate
thy
funerals
with
the
dirge
of
Hallelujah
:
(
compare
Ier.
22.
with
Rev.
18.
per
totum
19.1
.
ad
8.
Oh
the
infinite
capacious
gullet
,
&
concavity
of
the
CCClerical
coffer
!
how
hath
it
swallowed
down
,
and
devoured
for
ages
together
(
and
yet
is
not
choakt
,
by
cryes
out
more
maintenance
,
more
maintenance
)
without
streining
,
not
onely
the
gnat
of
great
and
petty
tithes
(
by
which
much
more
then
every
tenth
year
(
happily
every
seventh
they
being
at
no
charge
but
bare
taking
the
tenth
of
corn
)
the
profits
of
all
Christndom
falls
into
the
mouth
of
this
Caterpillar
)
but
also
the
camel
of
free
gifts
,
glebes
,
first
fruits
,
oblations
,
and
other
obventions
,
Arch-deaconries
,
Deaneries
,
Prebendaries
,
Bishopricks
,
and
Arch-bishopricks
,
and
I
know
not
how
many
kinds
of
spiritual
livings
,
spiritual
Lordships
,
and
spiritual
dignities
,
spiritual
Patrimonies
that
are
assigned
for
the
maintenance
of
the
CCClergie
?
among
whom
its
catch
as
catch
can
too
,
so
that
some
get
all
(
the
devil
and
all
)
and
some
none
,
and
yet
some
of
those
poor
wretches
that
get
least
,
get
as
little
of
God
,
as
those
that
lose
him
altogether
,
and
sell
him
for
the
mess
of
pottage
,
of
some
fat
parsonage
,
or
,
as
sometimes
men
do
,
whom
I
am
ashamed
to
call
Ministers
(
unlesse
I
mean
of
the
Pope
)
for
two
or
three
fat
parsonages
,
or
special
benefices
together
:
t
is
a
shame
that
for
all
the
night
is
so
far
spent
here
in
England
,
yet
even
here
there
is
such
endevouring
for
preferments
still
,
such
heaping
up
of
more
spiritual
dignities
,
and
Ecclesiastical
emoluments
then
one
,
and
pluralities
of
profitable
places
,
ingrost
by
single
persons
,
and
such
as
would
be
singularly
accounted
of
too
,
but
never
will
be
,
by
wise
men
,
had
in
so
little
as
single
shame
,
whilst
they
harp
so
much
after
such
double
honour
:
the
Pope
and
Arch-bishops
in
the
Popish
times
were
,
till
of
late
they
grew
more
corrupt
,
complainers
,
and
correcters
of
this
greedy
practise
:
Alexander
the
third
,
and
301
Bishops
in
a
Lateran
councel
saies
Mr.
Den
in
a
Sermon
of
his
concerning
Iohn
the
Bap.
p.
64.
concluded
no
Priests
should
have
2
benefices
1179.
&
1231.
Richard
the
costly
Archbishop
of
Canterbury
complained
to
the
Pope
that
Priests
in
England
held
more
livings
then
one
:
and
though
it
hath
been
thought
that
many
livings
are
a
good
step
to
a
Bishoprick
,
yet
I
have
read
of
one
John
Bland
saith
he
,
elected
Archbishop
of
Canterbury
,
but
refused
by
the
Pope
chiefly
for
holding
two
livings
without
dispensation
1233.
and
John
Pecham
Archbishop
of
Canterbury
made
a
Canon
that
no
Clergy
man
within
his
province
should
hold
two
livings
1304
,
what
a
stinking
shame
is
it
therefore
that
to
this
day
there
is
such
inhauncing
,
ingrossing
?
for
my
part
I
am
well
assuted
that
though
it
be
not
yet
,
yet
long
it
will
not
be
before
stick
and
stone
of
the
whole
fabrick
of
the
tripple
BBBabel
,
or
National
Ministry
will
fall
,
and
all
their
severall
sorts
of
forced
maintenances
fall
with
them
throughout
Europe
,
but
first
here
in
England
,
for
the
tenth
part
of
the
City
,
i.
e.
the
Clergy
here
falls
first
,
yea
as
there
have
two
woes
to
the
Clergy
fell
on
them
here
already
,
which
have
cast
out
the
two
corrupter
sorts
of
these
spiritual
men
,
and
all
their
spiritual
maintenance
and
revenues
,
the
first
whereof
fell
upon
the
flat
Popish
false
Ministry
viz.
Cardinals
,
Votaries
,
Friers
,
Abbots
,
Nuns
and
Abbeyes
,
and
with
them
all
their
maintenance
,
and
the
foolish
forms
of
their
false
ministrations
viz.
their
golden
legend
and
book
of
false
miracles
,
bulls
,
indulgences
,
Masses
,
dirges
,
●igintals
,
and
other
trumpery
,
the
second
upon
the
second
part
of
the
great
City
or
Clergy
viz
,
the
Archbishops
,
Bishops
,
Chancellers
,
Comissaries
,
Dears
,
Deans
and
Chapters
,
Archdeacons
and
their
Officials
,
and
with
them
fell
all
their
land
,
means
,
and
maintenance
,
together
with
all
their
false
manner
of
ministration
viz.
the
Common-prayer
,
liturgy
,
book
of
ordination
of
Priests
and
Deacons
,
Homilies
,
and
all
the
Crutches
of
that
lame
and
lazy
Clergy
:
so
the
third
is
now
nigh
to
come
upon
the
Presbyterian
Clergy
(
whether
they
see
it
or
no
)
for
the
face
of
the
skies
,
and
Scriptures
do
both
look
and
lour
alike
upon
them
,
with
whom
will
fall
that
their
still
pleaded
for
maintenance
by
Tithes
,
Gleabs
;
Parsonages
,
Vicarages
,
and
all
their
Ecclesiastical
Profits
,
and
emoluments
whatsoever
,
together
with
all
their
Church
constitutions
,
Synodical
directories
and
formes
of
worship
and
government
,
Classes
,
creeds
,
Catechisms
,
parochial
posture
:
yea
their
Euphrates
too
is
dayly
drying
up
in
the
hot
sunshine
of
the
Gospel
,
though
they
for
the
most
part
,
scorched
with
great
heat
,
rather
blaspheme
the
name
of
God
that
hath
power
of
these
plagues
,
then
repent
to
give
him
glory
,
Rev.
16.9
.
I
say
most
certainly
all
these
false
national
,
parochial
constitutions
of
Church
and
Ministry
,
Babi-baptism
and
maintenance
must
down
in
due
time
,
but
in
the
mean
time
though
I
wish
its
fall
,
yet
I
heartily
wish
that
you
Clergy
were
so
charitable
as
to
share
the
maintenance
that
s
yet
alloted
you
as
the
National
Ministry
,
a
little
more
evenly
among
your selves
,
and
not
be
so
basely
covetous
as
to
sherk
one
another
without
reproof
,
and
to
suffer
some
to
have
two
or
three
livings
,
or
if
but
one
,
yet
that
worth
two
,
happily
three
,
perhaps
four
,
five
,
six
,
or
700
per
annum
,
as
some
livings
are
,
and
some
as
honest
and
painful
,
and
worthy
in
their
way
,
and
godly
in
suo
genere
as
the
other
,
to
be
pincht
within
the
income
of
as
few
scores
,
as
the
rest
have
100ds
by
the
year
,
some
having
but
seven
,
some
six
,
others
but
five
,
others
four
,
three
,
two
and
some
scarce
a
score
of
pounds
to
bring
the
year
about
with
,
and
yet
have
not
a
farthing
worth
of
help
from
the
high
flown
favorites
of
their
times
:
Dr.
Featley
had
two
livings
while
he
was
alive
(
as
it
seems
by
himself
in
his
Epistle
to
Mr.
Downham
to
whom
he
complaines
that
both
his
pulpits
were
taken
from
him
)
but
though
Episcopal
Parasites
did
hold
no
more
then
they
could
get
,
yet
we
being
six
or
seven
years
past
the
darknesse
of
those
times
,
me
thinks
now
the
Clergy
should
cry
out
upon
each
other
when
they
see
any
clambering
beyond
a
competency
,
and
consider
the
incompetency
of
their
fellows
voluntarily
,
whether
the
Parliament
augment
one
out
of
another
yea
or
no
:
but
no
bubble
stands
higher
then
the
rest
of
the
water
it
rides
on
for
a
while
,
but
t
will
break
within
a
while
and
be
level'd
to
the
residue
of
its
element
,
in
the
mean
time
they
have
enough
among
them
if
they
can
be
contented
to
enjoy
it
in
equal
portions
,
and
not
fall
out
about
the
shifting
it
:
so
much
is
yet
left
,
though
so
much
already
is
confiscated
,
that
moderate
minded
men
that
mean
not
to
erre
from
the
faith
by
the
love
of
money
,
more
then
of
Christ
,
need
not
set
up
their
Notes
to
the
State
to
administer
more
.
I
le
tell
thee
what
thou
hast
had
,
and
yet
hast
oh
HHHireling
SSShepheard
,
within
this
Island
of
Brittain
,
nay
in
England
which
is
but
the
one
half
,
the
whole
of
which
is
but
a
poor
patch
of
about
a
tenth
part
of
the
rest
of
Christndome
,
and
this
out
of
thy
own
mouth
,
I
mean
a
man
of
thy
own
fraternity
see
Helin
Geog.
p.
464.465
.
an
Episcopal
Clergy
man
vaunting
of
the
greatnesse
of
thy
maintetenance
,
which
mouth
of
thine
is
still
opening
in
some
or
other
of
the
younger
brothers
of
the
present
Presbytery
to
this
day
to
call
out
for
more
.
The
Clergy
saith
he
,
meaning
of
England
onely
,
was
once
of
infinite
riches
as
appeareth
by
the
Bill
preferred
to
King
Henry
the
fi●t
against
the
Temporall
revenues
of
the
Church
:
which
were
able
to
maintain
15.
Earles
,
1500
Knights
,
6000
men
of
Arms
,
more
then
a
1000
Almes-houses
,
and
the
King
also
might
clearly
put
up
20000
pounds
:
as
they
now
are
not
so
rich
,
so
are
they
far
more
learned
and
of
more
sincere
and
Godly
carriage
,
wherein
they
give
place
to
no
Clergy
in
the
world
,
and
for
learning
I
dare
say
cannot
be
any
where
paralleld
:
neither
are
they
so
destitute
of
the
externall
gifts
of
fortune
,
but
that
they
are
the
the
richest
of
any
Ministers
of
the
reformed
Churches
:
For
besides
5439
Parochial
benefices
,
being
no
impropriations
,
and
besides
the
Vicarages
,
most
of
which
exceed
the
competency
beyond
Seas
,
here
are
in
England
26.
Deaneries
60
Archdeaconries
and
544
dignities
,
and
Prebends
all
of
which
are
places
of
a
sur
revenue
.
And
as
for
the
maintenance
of
Priests
,
Monks
and
Friars
before
th●
reformation
,
Mr.
Camden
reckoneth
90
Colledges
,
besides
those
in
the
universities
,
110
Hospitals
,
3374.
Chanteries
,
and
free
Chappels
,
and
645
Abbeys
and
Monasteries
,
more
then
half
of
which
had
above
the
yearly
imcome
of
200
pounds
in
old
rents
,
in
Many
above
2000
and
some
4000
almost
.
So
studious
were
our
Ancestors
both
in
those
times
of
blindnesse
,
and
those
of
a
clearer
light
,
to
encourage
men
to
learning
,
and
then
reward
it
:
thus
far
he
concerning
the
wealth
of
the
English
Clergy
:
so
that
here
was
no
lack
yet
I
think
,
but
of
a
law
that
some
should
not
sink
,
and
the
rest
swim
in
superfluity
,
and
hold
two
livings
(
as
Democritus
would
weep
saies
Mr.
Den
,
to
hear
some
pluralists
plead
they
do
)
out
of
Charity
:
it
may
be
out
of
it
indeed
,
but
t
is
in
no
charity
to
their
brethren
,
but
oh
the
bottomlesse
pit
of
the
Priestly
purse
beyond
sea
,
where
poor
Peter
reigns
in
his
posterity
,
who
had
neither
silver
nor
gold
in
his
own
person
Act.
3.6
.
of
the
gettings
of
that
one
great
man
the
Pope
,
to
say
nothing
of
the
endlessenesse
of
his
Priests
eagerness
after
money
,
there
is
no
end
;
nor
yet
weight
,
number
,
nor
measure
of
his
treasures
:
t
would
make
your
eyes
dazzle
to
see
it
,
and
will
make
your
ears
tingle
to
hear
what
a
deal
of
this
ministerial
maintenance
is
at
Rome
,
and
her
immediate
Territories
,
where
there
are
no
lesse
then
a
million
of
Officers
,
mendicants
and
others
maintain'd
at
other
mens
cost
,
themselves
disbursing
not
a
penny
.
The
ordinary
Temporal
revenue
of
the
Papacy
(
saith
Helin
Geog.
192.193
.
)
Boterus
makes
to
be
better
then
two
millions
of
Crownes
:
the
extraordinary
and
spiritual
to
be
wonderful
.
Pius
Quintus
,
who
ruled
six
years
onely
,
got
from
the
Spanish
Clergy
fourteen
Millions
.
Sixtus
the
sixth
took
from
the
Iesuites
at
one
clap
20000
Crowns
of
yearly
Revenue
,
because
they
were
too
rich
for
men
that
vowed
poverty
,
and
having
sate
but
five
years
had
coffered
up
five
Millions
,
four
of
which
his
Successor
Gregory
the
fourteenth
spent
in
lesse
then
a
year
.
Out
of
France
they
reap
no
lesse
then
a
million
of
Crowns
yearly
,
out
of
England
,
when
it
was
the
Popes
Puteus
inexhaustus
,
they
extracted
no
lesse
then
60000
Markes
,
which
in
our
present
money
is
120000
pounds
,
being
at
that
time
more
then
the
Kings
certain
Revenue
.
And
this
was
in
the
time
of
Henry
the
third
,
before
their
Rapine
was
fully
come
to
the
height
.
Let
other
Countreys
be
rated
accordingly
.
Next
adde
the
moneys
received
from
the
particular
pardons
,
for
d●spensing
with
unlawful
Marriages
,
the
profits
arising
from
pilgrimage
,
from
greats
mens
deaths
and
funeralls
,
from
the
indulgencies
granted
unto
Abbies
,
and
Convents
,
in
all
which
the
Popes
have
a
share
,
and
it
would
passe
a
good
Arithmetician
to
passe
his
Entrado
.
Here
take
the
saying
of
Sixtus
the
fourth
that
a
Pope
could
never
want
money
while
he
could
hold
a
pen
in
his
hand
,
yet
is
their
Treasury
seldome
full
,
for
1.
the
State
they
keep
because
of
their
height
of
honor
above
all
Princes
;
2.
the
large
allowance
they
give
unto
their
Legates
,
Nuncios
and
other
Ministers
;
and
3.
their
greedy
desires
to
enrich
their
Sons
,
or
Kinsmen
with
the
Churches
Lands
,
or
money
(
with
which
humour
Pope
Sixtus
the
fift
onely
was
never
touched
)
keep
their
coffers
,
exceeding
low
.
Adde
to
this
the
exceeding
Gorgeousnesse
of
the
Papal
vestments
,
and
especially
that
of
the
tripple
Crown
,
for
when
Clement
the
fist
transferred
his
seat
to
Avignion
,
we
read
how
with
a
fall
from
his
horse
he
lost
a
Carbuncle
(
with
which
his
Crown
was
thick
set
)
worth
6000
Ducats
at
the
least
.
Thus
he
.
And
saith
Lord
Napier
on
Rev.
9.21
.
and
note
(q)
thereof
,
It
is
more
nor
notorious
what
Abbies
and
Bishopricks
from
simple
Princes
,
what
lands
and
yearley
Revenues
from
landed
men
,
what
money
and
goods
from
men
of
all
estates
hath
been
deceitfully
stollen
for
indulgencies
,
pardons
,
remissions
of
sins
,
trigentals
,
soul
masses
,
dirges
de
profundis
,
and
other
superstitions
,
stealing
thereby
not
onely
mens
goods
,
but
even
their
souls
.
If
all
this
treasuring
up
of
trash
be
not
covetousnesse
,
excuse
me
if
I
know
not
what
else
to
make
of
it
:
it
would
make
me
laugh
(
as
sorry
as
I
am
,
for
all
such
hereticizing
and
Schismatizing
among
the
Ministers
from
primitive
plainnesse
,
as
hath
been
)
to
see
a
Clergy
man
stand
up
and
tell
me
now
,
that
much
maintenance
is
a
necessary
means
,
whereby
to
enable
ministers
of
Christ
to
promote
the
Gospell
,
specially
if
they
consider
how
this
covetousnesse
hath
caused
the
CCClergy
in
all
CCChristendome
to
erre
so
miserably
from
the
truth
thereof
after
the
traditions
of
one
another
,
that
some
of
the
great
Ghostly
Fathers
that
had
the
greatest
maintenance
,
if
that
could
have
maintained
them
in
,
or
had
not
rather
bewitcht
them
from
it
,
did
not
onely
turn
rank
Hereticks
but
stark
Atheists
by
their
sin
of
covetousnesse
,
when
maintenance
increased
so
much
upon
them
:
if
either
lucre
or
learning
could
prevent
the
corruption
,
or
cure
the
ignorance
of
the
Ministry
,
the
Popes
had
not
proved
such
incarnate
devills
as
the
richest
,
and
the
learnedst
of
them
did
.
Leo
the
tenth
was
indeed
a
great
favourer
of
learning
,
and
layer
up
of
wealth
,
but
so
little
favoured
he
of
Religion
,
that
he
was
oft
times
heard
to
say
Quantas
nobis
divitias
comparavit
ista
fabula
Christi
,
a
speech
,
saith
Helin
so
blasphemous
,
that
Lucian
,
Porphirie
,
or
Iulian
the
Apostate
could
never
match
it
:
in
his
time
began
the
reformation
by
Luther
,
and
t
was
but
high
time
for
thee
Lord
to
begin
,
who
wilt
make
an
end
also
in
thine
own
time
,
for
men
,
yea
thy
ministers
(
for
so
they
all
call
themselves
)
have
throw
covetousnesse
utterly
erred
,
and
universally
made
void
thy
law
.
But
enough
if
not
too
much
saith
Helin
(
and
so
say
I
)
of
these
Ghostly
Fathers
and
of
their
sanctities
.
I
will
(
as
he
does
p.
185
)
end
with
the
Painter
,
who
being
blamed
by
a
Cardinal
for
colouring
the
visages
of
Peter
and
Paul
too
red
,
reply'd
that
he
painted
them
so
,
as
blushing
at
the
lives
of
those
men
,
who
stiled
themselves
their
successors
.
I
have
done
with
the
causes
of
his
heresies
and
come
to
his
design
.
[
2
](A39566-e226940-b)
2
Design
.
The
design
of
the
Heretick
even
this
Heretick
of
Hereticks
the
CCClergy
is
to
propagate
his
Error
,
and
as
his
grounds
are
wicked
,
so
are
his
manners
in
mannaging
of
them
,
intrat
ut
vulpes
regnat
utleo
,
he
pretends
verity
,
but
intends
onely
victory
,
that
he
may
reign
over
the
kings
,
and
people
of
the
earth
,
and
that
they
might
all
stoop
to
his
commands
,
&
directions
;
and
under
pretence
of
verity
at
first
,
he
did
get
victory
at
last
over
the
whole
world
,
so
that
(
Pape
Oh
strange
)
the
whole
world
wondered
after
him
,
and
doted
upon
him
as
their
Lord
God
,
and
became
slaves
in
chains
to
his
Priestly
will
;
yea
as
he
loved
to
be
supreme
,
and
overcome
,
so
the
lord
let
him
for
a
time
,
that
he
might
manifest
his
own
power
the
more
in
the
overcomming
him
for
ever
in
the
end
;
yea
power
was
given
him
to
make
war
(
by
the
beast
that
bears
him
,
even
all
nations
of
Christendom
which
he
overcame
first
)
against
the
Saints
,
and
to
overcome
them
also
,
and
so
to
be
filled
with
his
own
inventions
:
he
gives
out
when
any
disputes
against
him
,
that
his
desire
is
to
be
satisfyed
by
disputing
,
and
so
perhaps
he
would
,
but
t
is
with
riches
more
then
rightousnesse
,
with
tith
more
then
truth
,
for
in
truth
he
seemes
if
he
must
meet
with
such
as
charge
him
with
error
in
his
doctrine
of
baptism
,
tith
,
forced
maintenance
,
forcing
conscience
,
as
if
he
would
renounce
his
opinions
,
and
practises
in
these
points
,
if
any
can
prove
them
to
be
corrupt
,
but
seeks
onely
opportunities
to
spread
his
odd
opinions
,
of
what
schism
,
and
sacriledge
,
and
robbing
of
God
it
is
,
if
submission
be
not
acted
,
and
tithes
be
not
offered
to
him
,
among
the
vulgar
,
among
whom
his
Ghostly
pretences
produce
a
kind
of
aweful
affrightment
,
and
dread
of
doing
any
thing
against
what
he
saies
;
being
resolved
before
hand
never
to
be
convinced
of
the
truth
as
t
is
in
the
word
,
for
that
overturns
him
in
all
his
preferment
projects
,
and
plucks
him
up
from
all
the
profits
of
his
present
princely
posture
,
which
is
such
a
right
eye
to
him
,
that
he
hath
not
faith
enough
to
believe
that
it
can
possibly
be
more
profitable
to
him
to
part
with
(
though
Christ
himself
till
him
tis
)
then
to
preserve
and
perish
with
it
.
His
disciples
are
for
the
most
part
not
such
as
the
noble
Beraeans
that
would
take
nothing
upon
trust
from
the
very
Apostles
mouths
,
but
searched
the
Scripture
dayly
whether
the
things
were
so
or
no
,
not
onely
men
,
but
honourable
women
too
not
a
few
,
but
rather
meet
idle
,
implicit
,
forefather
faitht
men
,
simple
and
weak
women
,
who
try
nothing
,
but
keep
their
Church
,
and
believe
as
their
Church
believes
,
and
as
their
good
churchman
saies
,
led
away
with
diverse
lusts
and
pleasures
,
leaning
onely
on
their
Priests
understandings
,
pinning
all
their
Religion
upon
their
sleeves
,
adoring
all
that
their
Orthodox
divines
deliver
at
a
venture
,
ever
learning
and
never
able
to
come
to
the
knowledge
of
the
truth
as
t
is
in
the
word
,
whose
honest
ignorant
devotions
he
hath
won
to
himself
by
his
cunning
artifice
of
pretended
piety
,
voluntary
humility
,
seeming
zeal
to
the
truth
,
long
prayers
,
or
rather
multitudes
of
short
prayers
,
and
praises
,
Pater
Nosters
,
Miserere
Mei's
,
Magnificats
,
Te
deums
,
Gloria
Patri's
,
per
Iesum
Christum
Dominum
nostrums
,
and
such
like
devoutries
,
and
being
once
gained
,
are
so
carried
on
with
the
streme
of
corrupt
custome
,
present
fashion
,
foolish
affection
,
that
no
reason
in
the
world
can
reclaim
them
,
he
deterreth
lay
people
as
much
as
may
be
from
reading
,
expounding
,
or
too
much
prying
into
the
Scripture
,
alledging
unto
them
the
perils
they
may
incur
by
misinterpretations
,
he
hath
laid
his
foundations
so
firmly
in
the
dark
consciences
of
men
&
women
by
perswading
them
of
his
own
infallibity
,
Ecclesiastical
Authority
,
his
Ius
Divinum
in
the
Government
and
guidance
of
the
Church
(
as
here
in
Britain
)
and
even
of
his
Temporal
jurisdiction
too
(
as
at
Rome
)
over
both
heaven
and
earth
,
hell
and
purgatory
,
of
his
power
in
the
agony
of
mens
souls
,
to
forgive
sin
,
that
men
and
women
are
becharmed
into
beleif
of
him
:
he
hath
woven
himself
so
far
into
their
credulity
,
that
all
his
sayings
are
received
as
oracles
,
all
his
doings
as
divine
,
all
his
traditions
as
truth
it self
,
all
his
Administrations
as
Apostolical
,
all
his
doctrines
as
Orthodox
,
all
his
Arguments
(
though
confessed
by
himself
to
be
weak
)
as
unanswerable
,
and
all
others
Administrations
,
Actions
,
Answers
,
Arguments
,
though
never
so
consentaneous
,
to
the
true
sense
of
Scripture
,
valued
at
that
price
which
he
sets
upon
them
;
as
if
the
holy
chaire
of
Papall
determination
;
Episcopal
Convention
,
Synodical
constitution
,
could
not
possibly
be
mistaken
:
yea
the
Scripture
it self
is
but
a
nose
of
wax
with
him
,
of
what
shape
soever
the
CCClergy
casts
it
into
,
of
no
more
authority
then
Aesops
Fables
with
the
Papists
,
if
the
Pope
say
the
word
,
so
as
to
disdate
,
digrade
it
,
or
put
any
part
of
it
out
of
commission
:
of
no
other
sense
then
the
Bishops
,
and
Synod
seem
to
say
is
the
sense
on
't
,
with
their
good
Protestants
,
so
altogether
Oraculous
is
the
Pope
among
his
,
the
Bishop
among
his
,
the
Presbyter
among
his
,
and
even
all
the
three
several
CCClergies
among
their
three
several
sorts
of
CCCreatures
,
that
their
different
ipse
dixits
are
ipso
facto
divine
directory
,
and
discharge
enough
too
for
these
different
doters
on
them
insanire
cum
ratione
to
dote
to
and
fro
by
Authority
,
so
as
to
do
,
and
undo
,
and
do
,
and
undo
,
and
do
by
.
In
a
word
he
is
too
bold
to
be
born
down
,
not
so
much
from
such
things
as
make
the
righteous
witnesses
to
truth
as
bold
as
Lions
before
God
,
and
men
,
viz.
the
goodnesse
of
his
cause
,
for
that
is
stark
naugh●
,
and
rotten
,
nor
the
clearnes
of
his
call
either
to
his
Clerical
function
,
or
any
actions
he
goes
about
by
vertue
,
and
in
persuance
thereof
,
for
t
is
clear
enough
that
his
orders
,
emission
,
commission
(
as
to
the
external
etymology
of
them
)
are
more
from
the
Pope
,
then
Christ
and
the
true
Church
;
nor
any
good
answer
of
a
good
conscience
,
for
either
his
conscience
is
so
cloudy
that
he
cannot
,
or
so
cowardly
that
he
dares
not
,
or
so
resolved
that
he
will
not
see
,
or
else
so
clear
that
he
is
condemned
of
himself
when
truth
shines
plainly
upon
his
face
:
but
rather
from
either
his
great
interest
in
,
or
directive
authority
over
the
civil
power
,
that
hath
long
back
as
well
as
bellyed
him
,
as
in
England
,
or
his
having
it
all
in
his
own
hands
and
dispose
as
at
Rome
,
where
ecce
duo
gladii
both
swords
are
in
the
Clergyes
clutches
so
that
he
can
quickly
correct
those
that
contradict
him
:
he
is
too
clamorous
to
be
silenced
,
calling
out
with
such
a
heavy
noise
,
and
divine
ditty
against
the
truth
,
and
condemning
it
with
such
an
outcry
of
Schism
,
Schism
.
Sedition
blasphemy
,
Heresie
,
Heresie
,
before
he
hath
half
heard
it
,
and
so
soon
as
ever
its
opening
its
mouths
to
speak
,
that
all
the
parish
pulpits
in
a
whole
Countrey
(
and
now
and
then
their
steeples
)
ring
out
in
such
combustion
,
to
the
tune
of
Great
is
Diana
of
the
Ephesians
Act.
19
28.34
.
that
truth
hath
no
way
wherby
to
silence
him
,
but
to
be
silent
her self
,
for
when
she
begins
to
declare
,
he
with
his
Heresie
,
Heresie
soon
stops
men
ears
:
he
is
too
arrogant
to
be
convinced
,
he
hath
controuled
whole
nations
,
cut
of
the
spirit
of
Princes
,
bin
terrible
to
the
kings
of
the
Earth
,
and
devinced
invincible
Emperors
in
his
time
,
therefore
may
well
scorn
to
be
convinced
;
abominate
,
detest
,
disdain
to
be
directed
by
Russet
Rabbies
,
Apron
Levites
,
Ministerian
Mechanicks
,
illiterate
Artizans
,
illuminated
Tradesmen
,
Christ
the
Carpenter
,
Peter
the
Fisherman
,
Paul
the
Tentmaker
,
Aquilla
,
and
his
wife
Priscilla
,
from
which
kind
of
poor
folks
and
babes
,
to
whom
it
seems
good
in
gods
fight
to
preach
the
plain
Gospel
,
and
reveal
by
his
word
and
spirit
what
he
hides
from
wise
men
,
when
they
will
not
see
,
this
prudent
PPPriesthood
,
if
he
were
not
proud
,
might
learn
more
truth
and
Gospel
purity
,
then
ever
was
taught
him
by
his
Grand-father
the
Pope
,
or
any
of
those
Clerical
Councells
,
or
Ghostly
fathers
,
which
he
consults
more
with
then
with
Christ
and
Scriptures
.
The
Reason
of
all
his
obstinacy
against
tradesmens
teachings
is
this
,
he
knows
that
his
trade
of
teaching
for
hire
,
and
divining
for
money
Must
fall
,
if
tradesmen
begin
once
to
turn
divines
and
to
teach
truth
for
nothing
,
ye
know
that
by
this
craft
(
quoth
he
Act.
19.25
.
&c.
)
we
have
our
wealth
,
moreover
ye
see
and
hear
&c.
he
is
well
aware
and
so
are
we
that
if
he
lose
the
lives
of
persecution
for
conscience
,
and
sprinkling
of
infants
,
Iachin
&
Boaz
the
two
main
pillars
,
&
grand
Supporters
of
his
kingdom
,
his
Temple
will
quickly
rend
in
to
more
pieces
then
3
PPPs
from
the
top
to
the
very
bottom
,
and
all
his
matchlesse
magnitude
,
and
numberlesse
priestly
Prerogatives
drop
directly
to
the
ground
,
viz.
his
Lieutenantship
to
the
prince
of
this
World
,
his
Lordship
over
the
heritage
,
his
headship
over
the
Church
,
his
dominion
over
the
faith
,
his
title
to
the
tenth
of
every
mans
estate
,
his
merchandize
of
slaves
bodies
,
and
souls
of
men
,
his
leave
to
trample
the
holy
city
,
and
slay
at
pleasure
the
truth
tellers
that
torment
him
,
his
rich
revenues
,
dignity
,
glory
,
power
,
seat
and
great
Authority
,
together
with
all
the
priviledges
,
profits
,
liberties
,
immunities
,
thereunto
belonging
.
All
this
his
royalty
must
fail
if
he
give
ground
but
a
little
,
and
would
have
failed
ere
this
time
,
If
he
had
a
face
could
blush
,
at
his
own
abominable
blindnesse
,
or
ingenuity
to
confesse
himself
hurt
,
or
own
the
plain
truth
while
his
lungs
will
serve
him
in
reply
,
or
Amor
sui
constrain
him
to
cry
heresie
against
the
truth
:
therefore
this
Diotrêphes
,
that
loves
to
have
the
preheminence
over
all
for
ever
,
because
he
hath
had
it
for
a
while
,
receiveth
not
truth
,
but
prates
against
it
in
the
pulpit
,
and
elsewhere
with
malicious
words
,
and
though
he
contradict
himself
ever
and
anon
,
in
his
own
Sermons
,
and
discourses
,
yet
if
he
say
any
thing
at
all
,
he
thinks
it
much
,
when
wisemen
,
weighing
it
,
find
it
little
to
the
purpose
:
Tertullian
thus
describes
Hermogenes
,
Loquacitatem
facundiam
existimaret
,
Impudentiam
constantiam
deputaret
&c.
so
he
,
when
he
bumbasts
the
pulpit
,
and
slashes
the
Saint
Schismaticks
(
in
their
absence
)
before
his
people
,
supposes
he
hath
spoken
with
no
small
grace
,
when
t
is
for
want
of
grace
that
he
did
it
,
and
that
when
he
is
most
audacious
against
all
reformation
,
as
at
Rome
,
and
even
that
he
hath
sometimes
sworn
himself
,
and
others
to
,
as
here
in
England
,
when
he
finds
it
more
crosse
to
his
credit
then
he
thought
of
when
he
undertook
for
t
,
he
counts
them
fickle
unconstant
,
that
change
their
minds
,
and
mend
their
manners
,
and
himself
only
stable
and
constant
to
the
CCChristian
Religion
.
Hence
it
is
that
the
effects
of
Disputation
with
him
have
been
not
onely
f●ustrate
but
dangerous
,
[
3
](A39566-e227610-b)
3
Effects
.
dangerous
I
say
to
him
no
otherwise
then
as
it
overturned
his
Kingdome
,
that
the
truth
of
Christ
might
take
place
,
but
to
them
that
disputed
with
him
in
this
respect
,
as
it
hath
been
no
lesse
then
their
pretious
lives
were
worth
once
to
oppose
,
or
open
their
mouths
against
him
,
witnes
Wickliff
,
Hus
,
Ierome
of
Prague
,
and
all
the
executions
done
in
Queen
Maries
daies
upon
such
as
durst
dispute
against
the
Pope
,
or
meddle
against
the
mass
,
and
those
done
in
Queen
Elizabeths
upon
Barrow
,
Greenwood
and
Penry
,
who
were
hang'd
by
Episcopal
malice
for
professing
against
them
,
and
the
Common-prayer
,
which
now
well
nigh
all
England
hath
renounc't
as
a
corruption
,
and
what
should
have
been
done
upon
such
as
disputed
against
,
or
depraved
the
Presbyterian
directory
,
is
well
known
,
for
that
Clergy
hath
shew'd
themselves
so
much
in
their
Fathers
colours
,
that
ere
long
all
England
will
renounce
both
it
,
and
them
:
and
in
this
respect
it
hath
been
also
frustrate
as
to
peoples
conviction
,
for
truths
witnesses
to
dispute
never
so
clearly
against
him
,
for
as
much
as
he
hath
still
stopt
their
mouths
with
the
stake
,
prison
,
or
gallows
,
and
kept
his
own
wide
open
against
them
in
the
pulpit
,
when
he
hath
secured
them
from
all
capacity
of
storming
him
there
:
for
The
common
sort
are
apt
to
think
those
have
the
victory
that
live
to
speast
last
:
and
that
their
CClergies
cause
is
never
wrackt
by
the
cause
of
Christ
as
long
as
one
is
left
alive
that
can
speak
a
word
in
that
against
the
other
:
And
by
how
much
error
takes
with
our
corrupt
nature
more
then
truth
,
by
so
much
there
is
more
danger
of
its
spreading
,
where
the
Roots
i.
e.
the
self
love
,
vain
glory
,
ambition
,
covetousnesse
,
pride
,
Lordlines
universality
and
cruelty
of
the
CCClergy
,
who
are
plants
that
our
heavenly
father
never
planted
,
Stocks
from
whom
stemes
out
a
stench
,
from
whom
abomination
branches
it self
out
to
the
corrupting
therof
in
al
quarters
of
the
Earth
,
Rev.
11.18.17
▪
5.19.2
.
are
not
plucked
up
,
and
rooted
out
:
for
from
the
Priest
and
the
Prophet
profanness
,
&
heresie
hath
gone
out
into
all
the
world
,
and
spread
it self
like
a
leprosie
,
or
some
raging
canker
;
and
for
the
most
part
such
is
the
resolvednesse
of
the
CCClergy
to
bind
the
people
still
to
a
blind
obedience
to
their
blind
guidance
of
them
beside
the
word
;
that
Disputations
with
them
if
not
carefully
,
I
mean
clearly
,
and
also
coolly
proceeded
in
with
love
to
their
persons
,
and
almost
without
zeal
against
their
evils
(
which
yet
we
must
not
abate
them
an
ace
of
for
all
their
anger
,
pacem
cum
hominibus
cum
vitiis
bellum
)
they
Raise
more
evil
spirits
of
wrath
and
divellishnesse
in
them
then
we
can
lay
,
because
they
see
them
raise
more
good
spirits
of
doubts
and
earnest
enquiries
after
truth
in
the
people
,
who
before
were
wont
to
take
their
ware
on
trust
without
trial
,
then
then
they
can
lay
again
while
they
live
by
all
the
shifts
and
subtleties
they
can
devise
;
for
when
once
people
are
resolved
to
believe
things
to
be
heresie
by
hearsay
no
more
,
but
to
fancy
them
according
as
they
find
them
in
the
word
,
and
to
see
into
the
plainness
of
speech
that
is
in
the
Scripture
with
their
own
eyes
,
they
see
so
much
disproportion
between
the
national
Church
wayes
,
and
those
of
the
primitive
Churches
of
the
Gospel
,
that
they
commonly
resolve
not
to
see
at
all
adventures
through
the
unclear
eyes
of
CCClergy
men
any
more
:
This
makes
them
fret
and
fume
,
and
fain
,
and
fiddle
hither
and
thither
,
which
way
to
fasten
their
Heretical
opinions
further
,
if
it
be
possible
,
on
them
in
whom
they
they
stick
,
and
into
whose
hearts
they
have
eaten
fowl
,
healthless
holes
already
,
and
to
drive
them
deeper
even
with
hammer
and
nailes
,
if
they
can
tell
how
,
or
else
to
cleave
whole
Countries
asunder
with
beetle
and
wedges
:
Heresie
is
said
by
the
Apostle
to
fret
like
a
canker
so
that
it
is
not
the
clearness
,
nor
yet
the
coolness
,
nor
yet
the
heat
of
a
disputation
can
correct
it
in
some
mens
hearts
;
the
tongue
may
heal
any
poisoned
wound
with
licking
of
it
sooner
then
that
which
the
Heretick
,
the
Pope
and
the
Priesthood
hath
made
,
so
deeply
hath
he
found
his
heresies
in
the
dark
cells
of
some
mens
implicit
consciences
,
Athanasius
his
disputation
with
Arrius
,
and
Austins
with
Manickaeus
are
sufficient
Instances
.
Indeed
it
is
not
possible
to
expect
any
good
fruit
from
those
former
grounds
,
as
to
the
CCClergie
themselves
,
and
such
of
their
CCCreatures
,
as
stand
bent
to
believe
all
they
say
,
and
never
doubt
it
,
though
otherwise
much
good
may
come
to
others
,
that
are
inquisitive
,
by
disputation
with
them
,
or
that
he
which
is
possessed
with
self
love
,
and
hunts
so
greedily
after
glory
or
gain
as
the
CCClergie
dots
,
should
be
perswaded
to
hearken
to
any
reason
,
which
contradicts
his
principles
,
or
to
disclaim
that
waie
which
must
advance
his
design
.
What
is
the
result
of
this
discourse
,
to
forbid
all
disputation
with
HHHim
?
no
by
no
means
,
it
is
necessary
to
stop
the
clamors
of
the
adversarie
to
the
truth
,
who
will
cry
out
victoria
,
if
his
challenge
be
not
answered
and
make
our
s●leu●e
be
a
confession
of
the
truth
on
his
side
▪
if
he
be
not
stoutly
encountred
with
.
Saint
Austin
who
was
in
his
time
called
Malleus
hereticorum
,
of
whom
it
is
said
that
he
never
went
so
willingly
to
a
feast
as
to
a
conference
when
Pascentins
the
Arrian
bragd
that
he
had
worsted
him
in
his
dispute
,
and
those
believed
it
,
which
desired
it
,
yet
gave
not
out
from
disputing
,
but
was
onely
careful
to
set
down
his
disputations
in
writing
for
the
future
,
that
the
truth
might
appear
vindicated
from
those
false
reports
,
with
which
commonly
it
is
blasted
,
either
by
word
,
or
else
by
some
such
true
counterfeit
Accounts
in
print
,
as
that
which
is
at
this
day
extant
of
the
disputation
held
at
Ashford
.
A
Disputation
orderly
carried
,
soberly
proceeded
with
,
without
heats
,
and
distempered
passions
,
not
suffered
to
go
out
of
its
due
bounds
nor
to
follow
every
new
sent
,
that
is
taken
up
by
the
way
,
nor
to
degenerate
into
quarrellings
,
and
hasty
fals
chargings
of
the
Anabaptists
as
this
,
and
that
,
&
they
know
not
what
,
without
proving
them
such
,
or
disproving
their
doctrines
(
as
,
if
others
do
not
,
I
do
know
more
then
one
place
where
,
and
where
more
then
once
too
,
it
hath
been
so
)
will
contribute
much
to
the
clearing
of
truth
the
begetting
of
doubts
(
in
them
that
yet
never
doubted
)
but
blindly
believed
the
contrary
,
The
removing
of
doubts
in
them
that
are
already
in
doubts
about
it
,
and
putting
it
out
of
all
doubt
to
them
all
in
the
end
,
that
all
is
not
so
well
yet
as
it
ought
to
be
,
with
the
very
reforming
Clergy
,
and
that
their
parochial
posture
is
popish
,
and
their
constitution
,
ordination
,
administrations
,
baptism
and
the
supper
,
is
all
disorderly
and
out
of
joint
,
to
the
confirming
of
the
strong
,
that
stand
fast
in
the
true
faith
,
the
recovery
of
the
laps't
world
that
hath
departed
from
the
faith
,
Gospel
,
Baptism
,
Church
order
,
which
was
once
delivered
to
the
Saints
,
and
been
seduced
from
Christ
by
the
Scholastical
incroachments
of
the
CCClergy
:
and
(
as
it
may
chance
in
time
,
if
the
civil
powers
that
have
preferred
them
,
would
come
once
to
favour
the
truth
)
the
convincing
●he
SSSeducer
:
it
is
rare
so
to
mannage
one
among
an
unskilful
multitude
where
the
auditors
take
themselves
no
lesse
engaged
then
their
champions
,
and
will
be
ready
,
on
all
hands
too
much
,
but
an
100
fold
more
(
for
ought
I
find
)
among
the
parochial
party
then
the
other
,
disorderly
to
break
the
lists
which
hath
made
so
many
able
Scholars
not
in
mans
onely
,
but
in
Christs
School
also
,
almost
averse
from
undertaking
it
;
but
unless
their
be
sufficient
caution
against
such
exorvitatances
,
as
jangling
with
bells
to
drownd
all
audience
of
truth
,
and
counter
speeches
of
non-sense
,
rather
then
nothing
to
interrupt
him
that
is
about
to
speak
the
truth
,
and
noise
of
shouting
,
if
it
were
possible
,
to
shame
the
truth
,
and
such
like
geer
as
I
have
met
with
in
my
daies
,
better
be
no
disputation
at
all
,
nor
preaching
of
truth
among
such
,
it
being
(
if
not
a
giving
of
that
which
is
holy
to
dogs
,
and
casting
of
pearles
before
swine
,
which
will
turn
again
and
rent
you
,
yet
)
at
least
impossible
any
thing
should
come
of
it
that
good
is
(
and
yet
even
that
shall
be
no
hurt
to
the
Ministers
of
Christ
,
that
are
approved
in
tumults
,
yet
cannot
help
it
)
but
blasphemy
to
the
truth
,
stumbling
to
the
weak
parishioners
,
that
stumble
enough
already
poor
souls
(
the
Lord
help
them
)
to
see
their
preachers
violently
oppose
preaching
,
and
proving
the
truth
out
of
the
Scriptures
;
a
kind
of
shamefull
Glory
to
the
adversaries
of
the
truth
,
the
PPPriesthood
from
some
,
a
glorious
shame
to
the
undertakers
for
it
.
There
is
therefore
a
better
way
for
the
true
Pastors
of
the
true
Churches
,
and
specially
the
Churches
messengers
to
the
world
,
in
which
to
oppose
the
approach
of
heresies
,
which
the
parish
Pastors
make
mickle
use
of
to
oppose
the
truth
by
under
the
names
of
Anabaptism
,
at
least
in
their
Respective
flocks
[
*
](A39566-e228240-b)
*
see
the
last
clause
of
the
first
part
of
the
Ash●ord
pamphlet
p.
11.
and
that
is
by
preaching
.
To
argue
substantially
against
them
,
to
convince
them
soundly
,
is
the
best
in
the
pulpit
,
if
they
can
freely
get
in
,
a
place
wherein
one
might
have
hid
ones
self
for
a
month
together
or
more
,
and
sometimes
a
year
from
some
parish
Priests
,
non-resident
Parsons
,
divinity
Doctors
,
but
specially
the
lazy
Lord
Bishops
not
very
long
since
,
but
now
,
to
keep
out
the
Anabaptists
,
more
frequented
by
some
Priests
then
else
it
would
be
,
a
place
,
which
is
secured
much
,
and
yet
not
alwayes
neither
when
plain
truth
tellers
are
in
it
,
from
those
incursions
to
which
disputations
are
subject
.
It
is
worth
observation
that
neither
Transubstantion
,
nor
consubstantion
have
so
much
as
appeared
in
these
days
,
wherin
so
many
old
Heresies
,
as
infant
sprinkling
for
one
,
which
as
,
a
mad
bul
having
its
deaths
blow
on
the
forehead
,
struggles
more
then
ever
,
are
in
a
sort
revived
,
and
stickled
for
,
and
plyed
,
with
new
and
fresh
assaults
,
and
unheard
of
arguments
,
for
t
was
pleaded
for
but
as
a
tradition
mostly
in
times
above
us
,
as
well
as
new
ones
broached
.
And
the
reason
is
because
all
Ministers
in
these
parts
good
and
bad
,
true
,
&
false
even
the
Priests
themselves
in
their
Sermons
provided
for
the
sacrament
have
every
where
oppugned
them
,
as
having
indeed
no
cleer
colour
in
them
of
either
Scripture
,
common
sense
or
reason
,
as
neither
hath
infant
sprinkling
,
if
the
National
Ministers
would
once
wisely
consider
it
.
The
learned
Hooker
observes
that
in
Poland
so
many
Arrians
sprung
up
because
the
Nicente
faith
was
neglected
there
,
and
had
we
Baptists
in
our
Ministry
of
old
been
careful
to
preach
for
the
true
way
of
baptizing
believers
onely
,
when
the
baptism
of
infants
first
began
to
come
up
,
and
creep
upon
superstitious
grounds
into
the
Church
,
It
would
certainly
have
hindred
the
propagation
of
that
reasonlesse
Rantism
,
and
freed
the
Churches
,
that
now
return
to
the
onely
true
baptism
again
,
which
they
let
go
,
from
that
simple
censure
of
Anabaptism
,
which
now
they
passe
under
from
men
that
take
rantism
to
be
baptism
:
at
least
our
flocks
in
those
daies
,
that
followed
the
truth
,
had
been
so
well
provided
,
as
that
they
would
not
so
easily
have
departed
(
as
they
did
)
from
that
plain
way
of
the
word
in
point
of
baptism
:
Felix
quem
faciunt
aliena
pericula
cautum
.
The
Pastors
are
appointed
by
God
for
watchmen
,
their
office
is
to
to
see
dangers
,
and
to
give
warning
;
they
are
the
dogs
of
the
flock
,
such
as
the
wolf
would
have
●●lent
,
w●e
be
to
them
if
they
barke
not
:
Na●ianzen
was
such
an
one
,
(
as
some
say
)
his
mother
dreamed
that
she
had
brought
forth
a
white
whely
,
and
such
(
they
say
,
for
I
knew
him
not
)
he
proved
that
the
〈◊〉
heretick
durst
not
enter
but
he
spied
him
,
nor
staie
but
he
hunted
him
out
:
if
he
did
thus
,
not
mistaking
heresie
,
and
instead
thereof
hunting
out
truth
(
as
the
Priests
do
,
but
I
hope
he
did
not
)
t
was
the
better
for
the
Churches
,
he
was
the
Pastor
of
:
but
we
be
to
the
Church
the
CCCatholick
aecumenical
visible
Church
cal'd
CCChristndome
,
whose
faithful
Pastors
are
gone
from
the
truth
,
and
turned
wolves
themselves
,
that
weary
the
very
truth
it self
:
Saint
Paul
tells
those
of
Ephesus
,
Act.
22.29
▪
I
know
that
after
my
departure
many
grievous
wolves
shall
enter
into
the
flock
,
and
as
he
said
so
verily
it
it
came
to
passe
,
for
the
three
sorts
of
National
Church
PPPastors
,
Pope
,
Prelate
,
Presbyter
are
in
sheeps
clothing
,
but
indeed
ravening
wolves
,
that
have
devoured
the
truest
flock
of
sheep
that
Christ
hath
upon
this
earth
:
they
are
the
dogs
of
the
flock
indeed
,
but
many
of
them
dumb
dogs
that
cannot
bark
,
and
others
barking
at
the
sheep
themselves
,
and
others
biting
them
with
their
teeth
because
they
put
not
into
their
mouths
,
and
tearing
them
,
though
they
never
teach
them
:
yea
they
are
greedy
dogs
that
never
have
enough
,
looking
each
to
his
gain
from
his
quarter
:
The
rest
of
this
discourse
shall
be
partly
Paraenetical
,
to
the
people
,
partly
Apologetical
to
the
Priests
,
and
so
end
.
As
to
the
Pa●aenetical
part
,
It
concerns
the
advice
of
the
Pastors
of
the
true
Churches
to
their
flocks
.
and
all
people
,
that
they
would
endeavour
to
preserve
and
recover
themselves
from
all
infection
of
Heresie
and
Schism
from
the
primitive
times
,
by
which
the
whole
world
is
gone
astray
,
and
in
order
thereunto
they
commend
unto
them
this
serious
exhortation
.
1.
To
endeavour
to
be
thoroughly
inst●cted
in
the
principles
of
Christian
Religion
,
to
be
houses
with
foundation
,
that
every
wind
of
doctrine
may
not
shake
them
:
Qui
huc
et
illuc
fluctuat
,
quovis
momentur
impellitur
.
He
that
is
not
settled
upon
the
true
foundation
,
yea
and
that
house
,
or
Church
that
is
not
built
upon
a
right
foundation
,
even
the
words
of
our
Lord
Jesus
Christ
and
the
primitive
Prophets
and
Apostles
,
heard
and
obeyed
,
is
driven
to
and
fro
to
this
,
and
to
that
,
and
back
again
almost
with
every
storm
that
rises
,
and
hath
a
time
wherein
t
will
fall
,
and
the
fall
thereof
will
be
very
great
Matth.
7.21
.
ad
.
28.
Ephes.
2.20.21.21
.
we
have
experience
plain
enough
of
this
in
the
Nationall
,
and
PPParish
Churches
,
and
people
,
who
because
they
are
houses
without
foundation
,
or
else
constituted
upon
nothing
but
the
sandy
foundations
of
mens
inventions
,
traditions
,
doctrines
,
and
the
prudentiall
precepts
of
the
PPPriesthood
,
and
not
upon
the
primitive
doctrines
of
the
Prophets
and
Apostles
,
neither
were
ever
perfectly
,
but
at
best
in
part
onely
instructed
in
the
A
B
C
,
and
first
principles
,
or
beginning
word
and
doctrines
of
Christ
(
as
they
ly
plainly
before
us
in
sixt
of
the
Heb.
1.2
.
)
because
I
say
they
never
knew
nor
owned
all
these
,
nor
laid
them
as
the
foundation
of
their
building
,
and
Church
posture
,
but
are
brought
into
that
mongrel
Church
way
they
are
in
,
by
principles
of
birth
,
breeding
,
abode
in
such
a
Town
,
custome
,
fashion
,
lawes
of
men
,
Statutes
,
Spiritual
orders
,
Popes
,
Bishops
,
Synods
,
Canons
,
implicit
faith
,
more
then
by
cleer
knowledge
of
,
acquaintance
with
,
conversion
by
the
light
of
Scripture
,
therefore
they
are
wavering
like
a
wave
of
the
Sea
,
tossed
to
and
fro
with
every
wind
,
and
turn
of
tide
,
and
driven
to
any
thing
that
chances
to
please
the
Princes
,
or
that
civil
power
best
,
under
which
they
happen
to
be
bred
and
born
:
yea
as
t
was
of
old
in
Babylon
,
where
Nebuchadnezzer
reigned
,
all
the
Lords
,
People
,
Tongues
,
and
Nations
within
his
jurisdiction
(
saving
two
or
three
honest
souls
who
saw
Gods
will
and
served
him
according
to
it
)
fell
down
straight
at
his
command
,
and
threatnings
of
the
furnace
if
they
did
not
,
so
hath
it
been
in
BBBabylon
the
new
,
under
the
three
PPPriesthoods
,
wherever
they
have
born
sway
,
all
the
people
(
exceptis
excipiendis
,
a
very
few
that
keep
their
standing
in
every
turn
,
being
built
upon
the
rock
Christ
,
and
his
doctrine
)
fall
down
,
and
do
as
they
and
the
Princes
that
have
committed
adultery
with
them
have
enjoined
,
yea
they
have
reel'd
to
and
fro
like
a
drunkard
,
being
drunk
with
the
whores
wine
,
and
fell
forwards
and
backwards
,
and
forwards
and
backwards
,
and
forwards
again
in
the
lump
,
and
been
by
turns
of
what
religion
,
or
way
soever
hath
pleased
the
powers
to
impose
under
penalty
,
Papists
,
Protestants
,
Papists
,
Protestants
,
Popish
,
Presbyterian
,
or
as
it
happens
.
2
To
love
the
truth
and
imbrace
it
,
those
that
yet
scorn
it
,
and
let
their
affections
be
ravished
in
the
imbracings
of
it
,
such
as
have
or
shall
yet
at
any
time
imbrace
it
;
so
shall
they
be
stable
in
it
,
and
not
soon
moved
from
the
truth
.
3.
To
take
heed
of
itching
ears
such
as
love
to
be
gently
toucht
,
but
not
plainly
talkt
to
,
that
say
to
the
S●ers
see
not
,
prophecy
to
us
smooth
things
,
that
will
not
endure
sound
doctrine
,
nor
any
troublesome
truth
,
that
say
of
the
words
of
Christ
,
the
doctrine
of
his
baptism
,
that
calls
for
self-denyal
,
the
practise
of
which
exposes
to
the
crosse
,
censure
,
scorn
,
shame
,
suffering
,
losse
of
credit
,
custome
,
offence
of
friends
,
fathers
,
mothers
,
husbands
,
wives
,
&c.
which
whoever
loves
above
Christ
,
is
not
worthy
of
him
,
these
are
hard
sayings
who
can
bear
them
:
take
heed
I
say
of
such
ears
as
love
to
hear
some
truth
,
but
not
all
,
that
stand
open
gladly
to
any
thing
,
but
the
losse
of
Herodias
,
the
darling
lust
,
what
ever
t
is
,
whether
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
or
the
pride
of
life
,
God
in
his
Iust
Iudgement
suf●ers
such
to
fall
.
Learn
to
be
doers
of
the
word
not
bearers
onely
,
and
doers
of
all
that
you
know
,
and
not
some
things
onely
,
as
some
do
;
and
patient
both
hearers
,
and
doers
of
what
God
,
and
not
what
man
saies
:
Temptation
hardly
prevails
against
that
soul
that
is
built
upon
the
practise
of
Gods
commandements
;
but
(
as
is
shewed
above
and
exemplifyed
in
the
parish
people
that
are
so
built
and
no
otherwise
,
and
whose
fear
toward
God
is
taught
after
the
precepts
of
men
)
the
soul
that
is
built
on
the
practise
of
mens
commandements
in
his
religion
,
faith
,
worship
,
is
easily
prevailed
with
to
be
of
any
Religion
the
State
pleases
,
as
well
a
false
as
a
true
,
as
well
Popish
,
as
Episcopall
or
Presbyteriall
.
4.
To
beware
of
the
ordinary
converse
,
and
needlesse
society
of
these
Schismatical
Seducers
,
the
PPPriests
,
that
have
drawn
the
whole
world
into
a
deep
dotage
after
themselves
,
and
desperate
departure
from
the
plain
doctrine
of
the
primitive
Churches
,
and
Apostles
,
not
to
frequent
groundlessely
their
popish
parochial
,
Antichristian
Assemblies
,
that
say
they
are
Jewes
i.
e.
the
Churches
of
Christ
,
and
are
not
,
but
do
ly
,
and
are
the
Synagogue
of
Satan
:
and
if
any
of
the
disciples
or
others
,
think
themselves
strong
enough
to
encounter
with
them
,
or
if
they
be
so
indeed
,
yet
to
take
heed
of
being
foiled
,
and
spoiled
throw
their
philosophy
,
and
vain
deceit
,
after
the
rudiments
of
the
world
,
and
not
after
Christ
2
Col.
8.
and
however
of
offending
weak
ones
by
their
example
,
The
Arguments
of
some
,
nay
of
all
these
HHHierarchian
Hereticks
have
not
prevailed
half
so
much
to
the
perverting
of
the
saith
of
so
many
millions
of
men
and
women
,
as
in
all
ages
of
their
reign
have
been
perverted
from
the
truth
,
as
it
is
in
Jesus
,
as
the
examples
of
some
(
shall
I
say
)
nay
of
wellny
all
the
Great
ones
in
all
nations
,
the
gentry
,
the
mighty
,
the
wise
,
the
noble
,
not
many
of
which
can
submit
to
own
the
Carpenters
son
in
the
homely
ordinances
,
mean
waies
,
foolish
and
base
things
he
hath
chosen
1
Cor.
1.
yea
the
Kings
of
the
earth
that
falling
into
folly
,
and
committing
fornication
with
this
cunning
women
the
CCClergy
,
were
besotted
to
sacrifice
all
their
Crowns
,
and
the
wealth
,
and
power
and
strength
of
their
whole
kingdomes
to
her
will
and
to
set
up
her
waies
,
Rev.
17.2.17
.
Who
perhaps
onely
for
noveltie
or
curiosity
at
first
,
but
at
last
after
some
few
ages
and
generations
,
out
of
principles
of
foolish
custome
,
and
pretended
antiquity
have
been
present
themselves
,
and
not
by
their
own
example
onely
,
but
extremity
of
Lawes
,
and
Statutes
,
which
the
Saints
onely
in
each
age
have
smarted
for
the
breach
of
,
enforced
others
to
be
present
at
their
will
worships
,
superstitious
services
,
extravagant
dispensations
,
and
erroneous
exercises
:
and
yet
the
bare
example
of
great
ones
in
a
false
faith
,
without
other
enforcement
,
is
inforcement
,
great
enough
amongst
Parochiallists
,
and
the
carnal
commonalty
,
who
commonly
live
and
believe
much
more
by
example
then
sound
reason
;
the
faith
of
he
Rulers
right
or
wrong
is
usually
the
rule
of
their
faith
,
and
Rex
sum
such
a
convincing
reason
with
them
,
as
seldome
receives
other
reply
then
nil
ultra
quaero
plebeius
.
5.
Not
to
be
too
rash
to
believe
every
Spirit
:
nor
to
receive
any
more
implicitly
the
spirit
of
the
spiritualty
the
PPPriesthood
,
no
though
it
come
●n
never
so
ghostly
shapes
,
and
gorgeous
pretences
of
piety
,
humility
,
zeal
,
prayers
,
tears
,
&c.
for
she
is
a
mystery
,
and
this
is
the
very
mystery
of
the
Whores
iniquity
that
she
hides
all
her
guile
with
a
godly
garb
.
In
nomine
domine
incipit
omne
malum
,
saith
the
old
Proverb
,
and
I
wish
that
in
homine
domini
occidat
omne
malum
,
may
be
a
new
one
,
if
it
prove
a
true
one
,
i.
e.
that
in
thy
fall
O
man
of
God
,
there
may
be
an
end
of
all
mischief
:
yet
surely
a
worse
mischief
to
the
true
Church
sharp
and
,
short
,
will
arise
out
of
thy
ashes
yet
before
the
end
;
false
prophets
mu●●
come
in
the
name
of
the
Lord
as
well
as
true
ones
.
How
gloriously
did
Balaam
profess
.
As
Austin
saith
of
Pelagius
,
whose
doctrine
he
counted
devillish
,
that
his
life
was
like
a
Saints
,
so
I
say
the
Sancti
Sanctorum
of
all
Christendome
in
pretence
,
have
been
in
doctrine
the
veryest
devils
:
Alexander
of
●ales
writes
(
say
some
)
of
Bonaventure
that
Adam
did
not
sin
in
him
,
and
yet
of
all
the
Papists
none
le●t
more
blasphemy
behind
him
:
the
Crocodile
weeps
till
he
hath
got
his
prey
,
the
Priesthood
won
the
world
to
it self
with
the
name
of
Jesus
Christ
our
Lord
,
and
then
set
up
the
trade
of
being
Lords
,
and
Lawgivers
themselves
,
and
rooted
out
his
from
off
the
earth
.
6.
having
once
found
out
and
fallen
into
fellowship
with
the
true
Church
,
that
is
rightly
constituted
upon
the
true
foundation
of
the
Prophets
and
Apostles
,
or
principles
of
the
doctrine
of
Christ
,
to
be
stedfast
and
unmoveable
in
the
way
of
truth
,
not
suffering
themselves
to
be
swayed
aside
in
any
wise
,
by
any
deep
devises
,
or
perverse
pretences
Satan
of
whatsoever
,
and
in
order
to
their
standing
to
avoid
a
weak
and
querrulous
conscience
,
misliking
,
finding
fault
,
complaining
,
taking
offence
at
every
thing
,
where
there
is
no
cause
,
streining
at
a
gnat
,
giving
over
the
company
of
the
flock
for
every
●ub
,
forsaking
the
assembling
of
themselves
together
as
the
manner
of
some
is
,
seperating
from
the
Congregation
,
not
so
much
for
a
ceremony
as
through
a
crooked
and
carnal
conceit
that
t
is
but
a
meer
ceremony
to
assemble
and
meet
,
or
meddle
with
any
outward
ordinances
at
all
,
a
matter
in
force
onely
for
that
small
moment
of
the
primitive
age
of
the
Gospel
,
and
now
of
no
moment
to
us
,
weak
worships
,
low
things
,
carnal
ordinances
,
unprofitable
dispensations
;
empty
elements
,
bodily
exercises
,
beggerly
rudiments
&c.
like
bruit
beasts
depraving
the
precious
precepts
of
Christ
even
those
holy
matters
of
his
which
they
understand
not
the
weight
and
worth
of
:
these
and
such
like
have
made
such
as
of
old
Jude
speaks
of
,
and
we
see
so
doing
at
this
very
day
,
to
depart
,
and
seperate
themselves
from
Saintship
to
sensuality
,
from
Church-fellowship
in
the
faith
to
fellowship
in
filthynesse
:
thus
the
Seeker
seeks
to
subvert
himself
and
others
,
and
all
that
holy
law
of
Christs
own
giving
as
foolishnesse
,
to
overturn
all
that
is
of
Christ
,
whilest
Christ
is
overturning
all
that
is
of
man
,
he
scruples
every
thing
,
till
he
is
satisfyed
to
own
just
nothing
,
as
if
because
there
is
some
waies
of
error
,
therefore
there
can
be
no
way
of
truth
:
he
is
weak
in
the
faith
,
believing
nothing
to
be
good
till
he
believes
every
thing
to
be
so
,
and
nothing
to
be
bad
or
naught
at
all
.
And
wheresoever
his
weaknesse
is
at
first
,
it
thrives
into
wickednesse
at
last
,
so
that
how
ere
he
seems
modest
against
the
truth
a
while
,
yet
after
there
will
be
ra●●
censures
,
arrogant
and
bold
speeches
,
and
Iudgements
,
condemning
,
or
at
least
contemning
both
of
good
persons
and
holy
things
.
Thus
this
man
runs
up
to
ranting
by
little
and
little
,
circumcising
away
all
flesh
(
for
so
he
now
stiles
the
waies
of
the
word
and
spirit
)
crucifying
all
that
flesh
of
Christ
,
till
he
becomes
welnigh
as
spiritual
as
the
devil
.
7
To
endeavour
after
the
true
temper
of
a
son
of
the
Church
,
which
consists
especially
in
these
two
qualifications
.
1
Humility
or
self
denial
.
2.
Charity
or
love
:
humility
is
a
being
low
in
your
own
eyes
,
Christ
bids
you
learn
it
of
him
.
Nothing
hath
broacht
Heresie
and
Schism
so
much
as
self
conceit
,
and
self
love
,
as
is
shewed
above
in
the
case
of
the
PPPriesthood
,
who
conceive
themselves
to
be
those
unerring
orracles
,
from
whom
the
law
for
Religion
and
faith
is
to
go
forth
to
the
people
throughout
the
several
Nations
,
this
makes
men
,
these
spiritual
men
especially
to
stand
out
in
their
own
odd
opinions
,
as
if
all
were
heresy
ipso
facto
that
jumps
not
with
them
,
obstinately
defend
them
,
utterly
untractable
to
any
argument
,
though
never
so
clearly
urged
out
of
the
word
it self
,
that
shall
be
brought
against
them
;
resolved
never
to
yield
to
any
Iudgement
,
nor
willingly
be
in
,
much
lesse
embrace
any
company
that
holds
contrary
to
them
,
proudly
prohibiting
any
(
but
such
as
are
approved
of
by
themselves
)
disdaining
to
be
discipled
by
any
but
men
in
orders
,
as
if
that
poor
people
,
and
those
babes
,
to
whom
God
delights
to
reveal
the
Gospel
,
rather
then
such
prudent
ones
,
as
they
are
in
their
own
sight
,
were
all
as
they
said
of
old
of
such
,
a
people
that
know
not
the
law
,
and
are
accursed
;
for
which
things
sake
the
Lord
suffers
blindnes
to
happen
to
them
,
&
leaves
them
to
live
in
error
as
men
lea
(
ing
to
their
own
understanding
but
true
humility
as
she
is
ever
conscious
of
her
own
weaknesse
and
darknes
,
so
when
she
is
most
sure
that
in
the
Lords
power
and
light
she
sees
light
,
and
is
most
diffusive
of
it
,
and
desirous
that
all
others
should
see
it
also
,
and
very
zealous
of
promoting
it
,
yet
is
she
far
from
glorying
over
others
,
or
boasting
as
if
she
had
not
received
what
she
hath
,
much
lesse
is
she
so
impositive
as
by
compulsion
,
or
otherwise
then
by
plain
proposal
,
round
reproof
,
or
earnest
intreaty
to
inforce
her
faith
as
a
rule
for
all
people
to
believe
by
:
and
howbeit
it
submits
not
,
as
some
say
she
does
,
is
the
judgments
of
others
sooner
then
its
own
(
for
that
verily
is
no
other
then
that
humble
ignorance
,
and
implicit
knowledge
into
which
the
PPPriesthood
hath
beguild
the
earth
,
who
as
much
as
they
perswade
men
to
expresse
their
humblenesse
by
a
voluntary
submission
of
themselves
to
others
judgements
,
yet
are
as
far
from
that
expression
of
their
own
humility
as
men
can
be
,
that
would
have
all
men
see
with
their
eyes
,
swear
into
their
faith
,
and
resign
up
themselves
to
their
judgement
against
their
own
)
yet
she
submits
her
judgement
(
as
proud
Papacy
,
Prelacy
,
and
Presbytery
never
did
)
to
such
free
examination
by
others
judgements
,
as
to
le●d
free
leave
to
such
as
judge
it
wrong
,
and
are
not
satisfied
to
close
therewith
,
to
decline
and
reject
it
,
and
both
to
believe
and
worship
as
they
find
occasion
:
and
howbeit
she
must
contend
sometimes
she
dares
not
contend
with
any
,
much
lesse
her
superiours
(
as
the
Priest
does
with
his
whole
parish
now
and
then
about
some
trifle
or
remnant
of
tithes
)
for
so
small
a
matter
as
a
smal
matter
,
of
means
,
or
maintenance
,
but
for
matters
of
much
more
moment
,
and
of
eternal
consequence
viz.
that
faith
and
Gospel
,
which
was
once
delivered
unto
the
Saints
,
,
for
here
indeed
she
gives
place
by
subjection
neither
to
ghostly
father
,
nor
holy
mother
,
no
not
for
an
hour
that
the
truth
of
the
Gospel
may
continue
,
and
as
t
is
Christs
things
she
seeks
and
strives
for
,
and
not
her
own
,
so
she
assaults
not
without
strong
and
evident
,
and
convincing
reason
from
Scripture
for
her
assertion
,
not
such
butterflies
and
brown
paper
reasons
as
mans
tradition
,
1500
y●●rs
profession
,
nor
meer
internal
imagination
,
and
spiritual
perswasion
,
which
the
Rantizer
and
the
Ranter
render
:
and
even
then
too
she
prosecutes
her
cause
with
such
candor
and
dociblenesse
as
to
be
ready
to
receive
what
ever
is
made
manifest
in
the
conscience
to
the
contrary
,
without
such
arrogancy
as
appears
in
some
Divines
when
they
dispute
,
who
are
more
ready
to
call
them
sawcy
fellows
that
dares
affront
their
false
assertions
,
then
to
clear
what
they
hold
to
be
the
truth
,
and
without
the
Spirit
of
contradiction
,
that
is
wont
to
shew
it self
in
every
haughty
heart
,
which
is
more
asham'd
to
seem
ignorant
then
to
be
so
,
most
specially
in
the
Priesthood
,
when
the
truth
tendred
is
such
,
as
if
it
be
acknowledged
will
not
onely
crack
his
credit
,
but
certainly
pare
his
profit
also
.
As
for
Charity
alias
love
it
is
the
very
cognizance
of
a
Christian
the
property
of
it
is
to
blow
out
the
coals
of
contention
not
kindle
them
in
the
true
Church
of
Christ
,
though
it
contend
sharply
with
the
false
Churches
for
the
truth
,
to
seek
,
what
in
it
lies
,
to
prevent
,
not
foment
rents
,
Schisms
,
divisions
and
offences
therein
,
contrary
to
the
doctrine
at
first
delivered
,
the
love
of
which
occasions
offences
in
the
world
,
it
is
the
very
rafiers
that
hold
all
the
house
of
Christ
(
whose
house
they
onely
are
that
are
built
upon
the
foundation
or
form
of
doctrine
delivered
by
the
first
Apostles
,
the
principles
of
which
are
set
down
Heb.
6.1.2
.
)
together
in
most
comely
frame
and
order
:
Oh
that
the
Saints
and
faithful
brethren
in
Christ
of
those
Churches
,
that
walk
in
truth
,
would
among
all
,
yea
and
above
all
those
pretious
things
commended
Col.
3.12
.
ad
16.
to
be
put
on
,
would
put
on
this
,
which
is
the
very
bond
of
perfectnesse
;
this
is
that
which
will
make
them
endeavour
in
all
lowlinesse
and
meeknesse
and
forbearance
,
and
forgivenesse
of
each
other
,
to
keep
the
unity
of
the
spirit
in
the
bond
of
peace
Eph.
4.2.3
.
the
love
of
the
Brotherhood
within
it self
,
which
is
hinted
to
us
by
Peter
,
Pet.
2.17
.
and
harpt
upon
more
then
any
other
string
by
that
beloved
Disciple
,
Iohn
1
Ioh.
2.9.10.11.3.10.11.12.13
.
&c.
ad
finum
4.7
.
ad
13.20.21.5.1
.
2.
Ep.
5.3
.
Ep.
1.
is
that
more
excellent
way
which
the
Apostle
Paul
so
magnifies
to
the
Church
of
Corinth
,
as
that
without
which
all
other
gifts
,
tongues
of
men
and
angels
,
prophecy
,
understanding
of
mysteries
,
knowledge
,
faith
of
miracles
,
liberality
to
the
poor
,
exposing
the
body
to
be
burned
,
can
make
a
man
no
better
then
as
sounding
brasse
and
a
tinkling
cymbal
▪
yea
knowledge
puffs
up
,
and
so
plucks
down
the
true
Church
,
but
love
edifieth
,
buildeth
it
,
and
pulls
down
nothing
but
BBBabylon
,
1
Cor.
8.1
.
love
sufereth
long
,
and
is
kind
,
love
envieth
not
,
love
●aunteth
not
it self
rashly
,
is
not
puffed
up
,
doth
not
behave
it self
unseeemly
,
seeketh
not
her
own
,
is
not
easily
provoked
,
thinketh
none
evil
,
rejoiceth
not
in
iniquity
,
but
rejoiceth
in
the
truth
,
beareth
all
things
,
believe
all
things
,
hopeth
all
things
,
endureth
all
things
▪
1
Cor.
13.
strengthneth
all
things
,
beautifieth
all
things
,
composeth
all
things
,
the
contrary
to
which
weakneth
,
ma●reth
,
ruinateth
,
consumeth
Gal.
5.
confoundeth
all
things
in
the
Church
Iam.
3●
it
is
not
apt
to
see
things
amisse
more
then
she
must
needs
,
and
if
it
cannot
but
see
them
,
she
will
hid●
,
and
rover
them
what
she
may
,
with
a
safe
conscience
,
especially
the
nakednesse
of
her
father
and
the
shame
of
her
mother
,
unless
they
both
prove
so
abominably
impudent
and
shamelesse
,
as
like
to
the
false
,
National
,
and
Parochial
Churches
,
and
their
ghostly
fathers
palpably
to
play
the
harlot
under
pretence
of
holinesse
to
the
Lord
,
and
then
she
may
not
hold
her
peace
,
but
cry
out
upon
't
,
as
she
will
not
be
held
accessary
to
their
sins
,
and
guilty
of
the
losse
of
love
to
the
Lord
her self
:
she
extenuates
faults
in
very
enemies
,
so
far
as
they
are
enemies
to
us
onely
,
and
not
God
,
for
she
hates
them
that
hate
him
,
and
can
shew
but
little
favour
to
their
faults
,
however
she
will
not
aggravate
them
in
brethren
,
it
is
not
a
light
matter
will
work
dislike
in
her
of
the
brotherhood
,
much
lesse
departure
and
divorce
:
she
covers
a
multitude
of
offences
and
will
not
upon
such
trivial
ones
,
such
meer
mole-hills
,
as
the
sensualists
of
these
times
stumble
at
in
the
true
Churches
,
break
forth
into
distemper
and
rage
:
oh
where
is
the
charity
of
the
true
Church
in
these
times
?
where
is
the
Cherub
that
covereth
?
certainly
if
this
of
love
had
been
the
temper
of
all
Christians
and
disciples
in
the
true
Churches
(
as
t
is
pretended
to
be
theirs
in
the
highest
by
such
as
are
gone
out
from
them
mistaking
lust
for
love
)
the
breach
,
the
rent
of
the
Ranters
from
the
true
Church
had
not
been
so
great
,
nor
the
wound
,
or
separation
of
that
Schismatick
so
grievous
:
it
must
be
a
great
and
unsufferable
crime
,
and
that
evidently
proved
must
make
charity
break
the
bonds
of
peace
,
even
that
of
perverting
the
primitive
Gospel
,
changing
Christs
laws
,
and
falsifying
his
ordinances
in
their
forms
and
subjects
,
depraving
his
Divine
institutions
,
defiling
,
corrupting
,
violating
,
adulterating
his
holy
will
and
testament
,
worshipping
God
in
vain
,
teaching
for
doctrine
the
traditions
of
men
:
and
she
will
not
then
depart
by
separation
till
she
despaires
of
Redresse
,
which
was
the
Protestants
case
with
their
once
holy
mother
the
Church
of
Rome
,
when
she
prov'd
a
strumpet
,
the
Presbyterian
with
their
Ghostly
fathers
,
the
Prelatick
Priests
,
the
Independents
with
the
Presbyters
,
the
Baptists
with
the
Independents
,
and
all
the
rest
,
but
not
the
Seekers
case
with
the
Baptists
,
for
they
act
in
all
things
according
to
the
primitive
pattern
shewed
in
the
word
:
as
for
all
the
rest
,
viz.
the
Po-Prela-Presbyter-Independent
Pastoralty
and
people
,
they
are
altogether
out
of
the
way
,
and
more
or
lesse
corrupt
and
traditional
in
their
constitutions
,
and
dispensations
to
this
day
.
8.
If
doubts
arise
about
the
true
form
and
right
subjects
of
baptism
go
not
to
Seducers
,
or
parish
PPPriests
for
resolution
,
for
they
are
not
very
well
resolved
about
it
,
some
saying
t
is
of
God
,
some
of
men
,
some
that
t
is
to
be
done
to
this
end
and
purpose
,
some
to
that
,
some
upon
one
kind
of
account
,
some
upon
another
,
as
is
discovered
above
in
the
Re-Review
,
they
pretend
at
least
to
be
seekers
themselves
,
and
pray
for
more
light
for
both
themselves
,
and
their
people
,
yet
smoother
it
still
as
it
rises
upon
them
,
yea
many
of
them
are
so
taken
up
with
minding
means
and
money
,
that
they
mean
not
to
find
truth
,
nor
follow
it
faster
,
then
it
goes
along
with
tith
:
go
not
therefore
I
say
to
them
,
That
is
dubius
ad
dubios
,
caecus
ad
caecos
(
saith
Tertullian
in
another
case
)
for
the
blind
to
be
lead
by
the
blind
yea
these
are
the
blind
guides
of
their
blinder
people
,
whom
(
having
themselves
forgotten
Christs
Law
)
they
cause
to
erre
:
these
are
the
staff
to
which
people
trust
and
lean
,
that
declare
their
own
falsehoods
instead
of
Christs
truth
,
these
are
the
stocks
of
which
they
ask
councel
,
that
would
have
all
men
hang
upon
their
mouths
,
and
take
things
for
truth
as
they
come
out
by
common
consent
from
them
;
and
tell
us
that
Gods
advice
is
,
Ask
the
Priest
,
and
so
it
was
concerning
the
Law
,
Hag.
2.12
.
for
the
Priests
lips
should
keep
knowledge
,
and
they
should
seek
the
Law
at
his
mouth
,
but
verily
as
t
was
said
of
the
Priests
of
old
,
Mal.
2.1
.
ad
10.
so
may
it
much
more
truly
be
said
now
,
the
Priests
will
not
hear
the
Lords
commandements
,
and
will
not
lay
it
to
heart
to
give
glory
to
his
name
,
therefore
God
sends
a
curse
upon
them
,
and
blasts
their
understandings
,
and
blinds
their
eyes
,
and
curses
their
blessings
,
because
they
lay
it
not
to
heart
.
Indeed
they
bid
us
Ask
the
Priest
;
as
if
they
were
very
forward
to
resolve
men
,
but
alas
,
as
many
of
them
are
not
much
minded
to
be
resolved
themselves
in
that
point
,
which
intrenches
too
much
upon
their
interest
,
so
much
lesse
are
they
minded
(
for
the
most
part
)
in
order
to
the
resolution
of
others
to
render
any
reason
of
their
way
of
baptism
at
all
before
their
people
,
I
have
been
more
then
either
an
eye
or
an
ear
witnesse
of
not
onely
the
rigid
refusals
to
answer
,
but
also
,
the
rough
repulses
that
have
been
given
by
some
of
chiefest
note
in
our
County
of
Kent
Mr.
Wilson
Williamson
.
,
to
such
as
have
never
so
modestly
propounded
questions
to
them
,
or
demanded
an
account
of
the
truth
of
their
practise
in
their
publick
places
.
And
how
no
answer
,
but
no
answer
,
Dr.
Chamberlain
had
from
Dr.
Gouge
to
this
question
,
Whether
the
sprinkling
of
Infants
were
of
God
or
man
?
is
known
sufficiently
to
all
,
though
it
was
pressed
on
him
in
three
or
four
letters
by
all
the
rationall
and
Christian
considerations
that
could
be
possible
,
yea
though
he
intreated
him
to
return
him
an
answer
for
his
own
sake
,
to
return
him
an
answer
for
Dr.
Gouges
own
sake
,
to
return
him
an
answer
for
the
peoples
sake
,
to
return
him
an
answer
for
Gods
sake
,
yet
how
did
he
put
him
off
with
delaies
(
as
if
the
businesse
were
now
dubious
to
himself
,
when
as
formerly
he
had
acknowledged
,
that
it
was
a
tradition
of
the
Church
)
and
would
give
answer
nec
per
se
,
nec
per
se
Synodum
.
When
therefore
they
shall
say
unto
you
ask
the
Priest
,
seek
unto
us
,
I
say
seek
not
unto
them
,
that
say
they
seek
,
but
are
loath
to
find
themselves
,
or
at
least
are
afraid
that
men
should
find
,
and
see
all
that
,
which
they
cannot
clearly
deny
to
be
the
truth
:
seek
not
to
them
that
peep
,
and
that
mutter
,
and
speak
not
out
,
as
if
the
matter
were
not
momentary
to
be
mentioned
,
as
if
they
were
in
a
quandary
whether
it
be
safe
or
no
to
seek
too
seriously
after
the
truth
o●t
,
should
not
a
people
seek
unto
their
God
?
for
the
living
to
the
dead
?
to
the
law
,
and
to
the
testimony
your selves
oh
yee
people
,
if
they
speak
not
plainly
according
to
the
word
,
it
is
because
there
is
no
light
in
them
,
Isa.
8
19
,
20.
Ask
therefore
the
High
Priest
Christ
Jesus
and
if
you
cannot
be
resolved
so
speedily
as
you
desire
to
your
satisfaction
and
content
,
be
content
to
stay
till
God
shall
reveal
:
in
the
mean
time
,
while
you
doubt
,
suspend
the
practise
,
and
do
nothing
doubtingly
,
but
exercise
your selves
the
while
in
searching
the
Scripture
and
prayer
,
to
which
pretious
practise
God
hath
made
many
pretious
promises
in
his
word
as
namely
,
That
they
shall
be
undefiled
in
the
way
that
seek
the
Lord
,
with
their
whole
heart
:
Psalm
119.1
,
2.
That
if
thou
wilt
turn
at
his
reproof
,
though
thou
hast
been
a
simple
one
,
and
hast
loved
simplicity
,
a
scorner
that
delightest
in
scorning
,
and
jearing
at
the
truth
,
and
a
fool
that
hath
hated
knowledge
,
which
all
are
high
degrees
of
sin
,
yet
he
will
powre
out
his
spirit
upon
thee
,
which
happily
hath
been
thy
laughing
stock
,
and
make
known
his
words
unto
thee
,
Prov.
1.22.23
.
that
if
thou
wilt
receive
his
words
and
hide
his
commaddements
within
thee
,
If
thou
incline
thine
ear
unto
wisdom
and
apply
thy
heart
unto
understanding
,
yea
if
thou
cryest
after
knowledge
,
and
liftest
up
thy
voice
for
understanding
,
if
thou
seekest
her
as
silver
,
and
searchest
for
her
as
for
hid
treasure
,
then
thou
shalt
understand
the
fear
of
the
Lord
,
and
find
the
knowledge
of
God
Prov.
2.1
,
2
,
3
,
4
,
5
,
6
,
7.
Yet
be
assured
of
this
,
humble
ignorance
in
many
questions
debated
in
these
daies
by
Divines
,
and
also
in
old
time
before
us
by
learned
Schoolmen
and
Casuists
,
and
by
the
Popish
priests
,
that
reason
about
the
unreasonable
fopperries
,
and
refusely
scum
that
arises
out
of
the
dead
sea
of
their
divinity
,
is
more
acceptable
to
God
then
contentious
curiousity
:
yet
not
such
humble
ignorance
about
the
ordinances
of
Christ
as
our
Priesthood
would
hold
men
in
,
as
if
the
Law
and
Oracles
of
Christ
,
which
are
all
plain
to
him
that
understandeth
,
were
in
things
necessary
to
salvation
so
difficult
,
and
obstruse
that
poor
mechanicks
must
meddle
no
more
in
t
then
they
have
leave
from
them
;
in
facili
et
apecto
postta
est
salus
,
the
way
of
salvation
is
plain
to
be
found
in
the
book
of
God
,
he
that
believeth
and
is
baptized
shall
be
saved
:
Repent
and
be
baptized
every
one
of
you
in
the
name
of
the
Lord
for
remission
of
sins
,
and
ye
shall
receive
the
gift
of
the
holy
spirit
:
but
the
PPPriesthood
hath
led
men
the
next
way
round
about
to
salvation
,
and
framed
a
new
Gospel
for
their
followers
,
which
Scripture
makes
no
mention
of
at
all
:
but
as
those
Israelites
that
were
led
up
and
down
the
wildernesse
so
long
God
had
sworne
should
not
enter
into
his
xest
,
so
neither
shall
those
Christians
,
that
,
when
the
truth
lyes
plain
before
them
,
delight
rather
to
trace
to
and
fro
in
the
thicket
of
traditions
received
from
their
after
forefathers
,
then
in
the
way
of
the
first
fathers
of
the
Church
,
and
love
more
to
wander
,
then
to
walk
in
the
narrow
way
of
truth
,
in
the
vast
forrest
,
wondrous
wood
,
and
wide
wildernesse
of
the
PPPriests
inventions
.
9.
Consider
sadly
in
heresie
the
sin
,
the
punishment
,
the
sin
St.
Paul
places
it
among
the
works
of
the
flesh
,
Murder
,
Idolatry
,
Witchcraft
,
Drunkenness
&c.
and
well
may
,
for
t
is
onely
in
favour
of
the
flesh
,
and
for
some
base
fleshly
ends
,
or
other
that
men
depart
from
the
way
of
truth
,
and
not
of
the
spirit
,
for
that
leadeth
those
that
are
resolved
to
be
led
by
it
,
as
it
speaks
in
the
Scriptures
,
into
all
truth
,
as
it
is
in
the
mind
of
Christ
Jesus
,
Iohn
14.
The
least
heresie
cannot
be
excused
,
the
nature
of
it
is
to
gather
as
it
grows
,
it
is
to
run
downhil
,
and
that
s
the
cause
why
so
many
follow
it
and
so
few
the
truth
,
for
its
an
uphill
,
a
narrow
way
that
leads
to
life
,
therefore
few
find
it
,
but
facilis
descensus
averni
the
way
to
the
bottomlesse
pit
is
an
easie
,
and
broad
descent
,
therefore
many
there
be
that
go
in
thereat
,
even
whole
towns
Counties
,
Kingdoms
,
yea
the
whole
world
1
Ioh
5.19
.
Rev.
13.3
.
a
few
onely
excepted
,
that
obey
the
truth
,
whose
names
therefore
are
written
in
the
book
of
life
,
the
heretick
that
hath
begun
it
cannot
stop
when
he
will
,
but
when
once
he
ceases
to
receive
and
retain
God
in
his
knowledge
,
and
the
love
of
the
truth
that
he
may
be
saved
,
through
some
base
love
of
the
world
,
and
the
lucre
and
lust
thereof
,
that
he
may
be
pleased
,
profited
,
preferred
,
a
100
to
one
,
but
he
is
hardned
for
ever
in
blindnesse
,
God
also
giving
him
over
,
as
well
as
he
himself
to
deeper
,
and
deeper
delusion
,
and
at
last
to
the
love
of
lies
,
more
then
truth
:
Ieroboams
rent
turned
into
idolatry
,
and
the
rent
of
such
as
run
from
the
primitive
doctrine
of
Christ
is
come
to
no
less
;
the
Rantizer
and
the
Ranter
also
are
both
sad
examples
to
us
,
how
fear●ul
a
thing
it
is
to
run
away
from
the
plain
path
of
the
word
of
Christ
,
the
one
whereof
,
when
he
ran
down
once
,
but
so
far
as
to
take
upon
him
to
mend
Christs
ordinances
,
and
teach
for
doctrine
his
own
traditions
,
never
left
adding
more
and
more
of
his
own
odd
constitutions
,
till
he
sunk
ore
head
and
ears
in
a
gulf
of
golden
legends
,
and
a
lake
of
lies
;
the
other
when
he
had
once
declined
the
Scripture
,
and
denied
all
ordinances
,
never
left
advancing
himself
into
the
clouds
of
his
own
airy
conceits
,
till
his
waxen
wings
melted
with
his
soring
so
neer
the
sun
,
and
so
he
fell
headlong
into
a
sink
of
sordid
sensuality
.
The
punishment
is
either
temporal
,
the
Donatists
of
old
(
as
some
say
)
the
Anabaptists
as
they
are
commonly
cal'd
,
of
Germany
,
who
,
if
ever
they
ownd
the
truth
,
abode
not
very
long
in
it
,
are
examples
of
Gods
Iudgements
in
that
kind
:
spiritual
blindnesse
of
understanding
,
hardnesse
of
heart
,
seeing
and
not
perceiving
,
hearing
and
not
understanding
,
and
last
of
all
eternal
the
worm
that
never
dies
:
Christ
shews
all
mens
labour
in
their
religion
is
lost
by
reason
of
it
,
in
vain
do
they
worship
me
,
teaching
for
doctrine
the
traditions
of
men
;
the
Apostle
shuts
heaven
against
it
,
5.
Gal.
and
twice
over
denounces
cursing
to
any
,
yea
angels
from
heaven
,
that
preach
any
other
then
what
they
preached
,
and
I
am
sure
they
never
preached
infant
sprinkling
,
yea
whoever
is
an
heretick
vel
dandi
vel
auferendi
sacu
in
either
excesse
or
defect
,
by
adding
or
taking
away
from
the
word
,
God
will
add
the
plagues
upon
him
,
that
are
written
in
that
book
,
and
take
away
his
name
out
of
the
book
of
life
.
Saint
Austin
saith
of
Arrius
(
how
true
that
saying
is
I
say
not
,
but
t
is
an
argument
,
(
Ad
hominem
)
a
good
item
however
for
every
one
that
is
any
other
way
Antichristianus
)
that
his
paines
are
increased
in
hell
as
oft
as
any
one
thorough
his
heresie
is
seduced
from
the
faith
,
therefore
vae
vobis
Scribae
Sacerdotes
&c.
Last
of
all
to
mourn
for
the
calamities
of
the
true
Church
,
which
hath
for
this
1600
yeares
,
been
spoiled
,
and
under
clouds
and
partly
by
the
Roman
Empire
Heathen
,
partly
by
the
Roman
Empire
Christian
been
trod
under
the
feet
of
tyrranical
truth
tr●aders
,
the
losse
of
souls
,
the
Scandal
of
true
Religion
,
which
is
,
and
hath
been
every
where
spoken
against
:
houses
and
lands
,
wives
and
children
,
goods
and
liberties
,
when
lost
,
consumed
,
destroyed
,
are
lamented
by
us
,
should
not
Ch●ists
losses
be
more
dear
?
and
how
much
more
the
losse
of
Christ
himself
?
who
,
as
he
told
of
that
ecclipse
of
that
primitive
entercourse
,
which
he
had
with
his
people
then
,
by
the
interposition
,
and
comming
of
the
prince
of
this
world
between
him
and
them
,
so
hath
now
of
a
long
time
been
a
great
stranger
in
all
Christendome
:
On
What
comfort
had
it
been
to
have
had
the
Son
of
God
walkisg
with
us
,
may
the
Chr●stian
world
say
,
in
the
midst
of
the
flames
that
have
devoured
,
and
wasted
in
all
corners
of
it
,
but
specially
the
third
part
of
Christian
men
,
which
hath
been
killed
by
the
fire
,
and
by
the
smoak
,
and
by
the
brimstone
,
which
issued
out
of
the
mouths
of
the
four
Angels
,
that
were
bound
before
in
the
great
River
Euphrates
,
i.
e.
the
four
cruel
Territories
of
the
Turkish
Empire
,
united
all
under
one
head
,
viz.
Ottoman
the
Great
,
some
390
years
ago
,
and
from
thenceforth
getting
ground
on
this
side
Euphrates
,
to
no
lesse
then
a
third
part
of
Christendome
,
as
being
indeed
prepared
for
an
hour
,
a
day
,
a
month
,
a
year
,
i.
e.
391.
years
to
slay
the
third
part
of
nominall
Christians
,
with
most
inhumane
mercilessenesse
and
cruelty
,
Rev.
9
12.
ad
sinem
.
I
say
what
comfort
would
it
have
been
to
have
●ad
not
onely
the
name
,
but
the
spiritual
presence
of
Christ
preserving
,
for
those
that
were
consumed
in
that
divellish
devastation
?
but
alas
the
Heresies
,
Blasphemyes
,
and
abominable
idolatries
of
the
Christian
nations
have
made
him
depart
,
and
leave
the
men
,
that
meerly
by
name
are
Christians
,
to
utter
distress
and
darknesse
,
without
either
succour
or
support
under
such
bloudy
sufferings
:
those
sins
where
not
so
much
suffered
in
civil
States
(
for
that
may
be
)
as
set
up
and
stablished
as
the
onely
Christianity
to
be
allowed
of
(
as
they
have
been
by
the
national
,
Antichristian
,
Christian
Churches
)
so
that
true
Christianity
is
suppressed
and
suffers
for
the
sake
out
,
and
for
nonconformity
thereunto
,
are
ever
,
and
ever
will
be
the
forerunners
of
the
removal
of
his
Candlestick
,
and
of
the
destruction
of
the
very
denomination
of
Church
at
last
,
among
that
people
,
that
have
a
name
to
live
and
are
dead
.
However
let
us
(
O
ye
that
are
the
true
Christian
Churches
)
Mourn
for
our
own
sins
,
those
sins
,
which
have
provoked
God
so
much
to
wrath
against
his
true
Churches
in
former
times
,
are
beginning
to
be
too
rife
among
us
,
therefore
why
may
he
not
justly
,
if
we
lay
it
not
to
heart
in
time
,
deal
so
with
us
as
of
old
with
them
,
so
as
to
dischurch
us
,
so
as
to
lay
open
our
fence
,
●read
down
our
hedge
,
break
down
our
Tower
,
and
expose
his
vine
to
every
beast
of
the
Forrest
,
let
us
be
zealous
and
repent
,
and
in
secret
let
our
souls
weep
for
the
abominations
done
in
the
midst
of
Sion
,
let
horror
take
hold
on
us
,
and
rivers
of
tears
run
down
our
eyes
because
men
keep
not
Christs
law
;
le
ts
mend
what
we
can
,
and
mourn
for
what
we
cannot
mend
:
and
whilest
,
as
the
Ranter
and
his
Rout
laughs
our
weak
works
to
scorn
on
the
one
hand
,
so
the
CCClergy
and
their
Clients
on
the
other
,
puff
at
our
Mechanick
buildings
,
as
Sanballa●
scoffed
at
the
Iewes
Neb.
4.1
,
2
,
3
,
saying
in
malice
and
mockage
,
What
do
these
feeble
folk
?
will
they
fortify
themselves
against
our
Orthodox
Divines
?
will
they
sacrifice
without
a
Priest
among
them
?
will
they
make
an
end
in
a
day
to
reform
,
which
is
many
a
years
work
for
a
learned
Synod
?
will
they
revive
the
stones
,
even
the
dead
bones
of
old
Hereticks
,
out
of
the
heaps
of
rubbish
that
are
burnt
?
that
which
they
build
if
a
fox
go
up
,
he
shall
even
break
down
their
stone
wall
;
le
ts
not
be
discouraged
,
nor
afraid
to
proceed
in
the
way
and
work
of
the
Lord
:
let
them
laugh
,
but
let
us
weep
for
them
,
as
well
as
not
spare
to
reprove
them
,
so
far
as
we
have
any
hope
to
reform
them
,
let
them
curse
,
but
let
us
blesse
;
yea
let
us
fast
and
pray
,
not
with
Wednesday
,
and
good
Fryday
fasts
,
and
Lent'n
Letanies
:
nor
with
the
Pharisees
twice
a
week
fasts
,
who
paid
tith
,
and
refused
to
submit
to
Christs
baptism
:
nor
yet
with
Jezebells
fasts
,
who
set
honest
Naboath
on
high
,
and
accused
him
of
blasphemy
on
that
day
with
so
much
the
greater
advantage
and
finer
pretence
,
as
,
if
the
Clergy
did
not
when
they
obtained
fasts
against
hereticks
,
t
will
not
repent
them
so
much
another
time
,
as
some
think
it
may
yet
,
of
those
repentances
:
nor
yet
with
the
Jews
fasts
,
that
fasted
for
strife
and
debate
,
and
to
smite
with
the
fist
of
wickednesse
,
that
hung
down
their
heads
for
a
day
,
like
a
bulrush
;
and
thought
God
was
half
beholding
to
them
for
it
,
because
they
spread
sackcloath
and
ashes
under
them
,
though
they
neither
loosed
the
bands
of
wickednesse
,
nor
let
the
oppressed
go
free
,
nor
undid
heavy
burdens
,
nor
broak
every
yoak
,
nor
dealt
their
bread
to
the
hungrie
,
nor
brought
the
poor
that
were
cast
to
their
houses
,
nor
coveted
the
naked
when
they
saw
them
,
but
rather
hid
themselves
from
their
own
flesh
,
and
hardned
their
hearts
against
the
poor
,
and
heaped
up
riches
for
themselves
,
and
oppressed
full
as
much
,
and
it
may
be
much
more
then
before
;
shall
we
call
these
fasts
,
and
acceptable
daies
to
the
Lord
Isa.
58
they
are
all
abominable
rather
then
acceptable
.
Therefore
let
us
fast
as
well
from
as
for
iniquity
;
and
what
ever
others
do
let
us
serve
the
Lord
:
let
us
call
for
justice
and
plead
for
truth
,
let
us
not
defile
our
hands
with
blood
,
nor
our
fingers
wiith
iniquity
,
let
our
lips
speak
no
lies
,
nor
our
tongue
mutter
perversenesse
,
let
us
not
hatch
cockatrice
egges
,
nor
weave
such
spiders
webs
,
as
have
been
woven
in
the
Nations
to
entangle
tender
consciences
in
,
and
make
the
poor
harmlesse
flies
a
very
prey
to
their
malevolent
intentions
;
so
shall
we
cause
our
voice
to
be
heard
on
high
,
let
us
thus
fast
and
pray
,
and
with
fasting
and
prayer
,
endeavour
the
casting
out
of
every
blind
,
and
deaf
,
and
dumb
devil
,
and
beseech
the
Lord
that
the
eyes
of
the
Priesthood
,
and
their
People
may
be
opened
to
see
,
their
eares
unstopped
that
they
may
hear
the
truth
,
&
their
tongues
unloosed
,
that
they
may
be
preachers
of
it
indeed
,
as
now
they
are
in
pretence
,
and
in
word
onely
and
no
more
.
Christian
Reader
,
that
ownest
the
truth
,
if
thou
beest
profited
,
so
as
to
discern
between
Christs
way
,
and
the
CCClergies
more
clearly
then
ever
,
give
God
the
glory
,
for
nought
but
shame
belongs
to
man
;
and
pray
for
those
that
desire
,
as
the
conversion
of
others
to
it
,
so
thy
preservation
in
the
truth
,
which
oh
how
hard
is
it
to
abide
by
in
these
evil
times
of
temptation
from
the
fals
Churches
&
the
non-chuches
,
which
both
seek
what
they
can
to
unchurch
the
true
,
which
(
thou
continuing
faithfully
in
it
to
the
death
)
shall
onely
lead
thee
unto
everlasting
life
:
but
if
any
man
will
be
ignorant
let
him
be
ignorant
.
Now
as
to
the
Apologetical
part
I
say
thus
to
you
O
ye
Priests
,
you
are
of
all
men
the
generation
whose
great
and
general
displeasure
I
expect
to
fall
under
,
and
for
this
present
works
sake
,
to
become
your
enemy
more
universally
then
ever
yet
,
because
I
here
tell
you
the
truth
:
but
(
as
little
hope
as
I
have
to
be
heeded
by
you
in
what
I
say
)
I
must
tell
you
(
and
the
Lord
judge
between
you
and
me
whether
I
speak
the
truth
or
not
)
I
am
so
far
from
desiring
the
temporal
,
much
more
the
eternal
destruction
of
any
one
of
you
,
that
as
far
as
t
is
possible
I
would
prevent
both
:
yea
if
by
the
publication
of
all
this
I
seek
any
thing
next
to
Gods
glory
,
more
then
the
salvation
as
well
of
your
own
souls
,
as
of
such
as
are
seduced
and
insnared
by
your
spiritual
sorceries
in
wayes
of
false
worship
,
heresie
,
and
Schism
from
the
primitive
truth
will
not
the
Lord
at
last
find
me
out
?
nay
verily
I
love
the
persons
of
you
all
as
well
as
other
mens
;
indeed
I
love
you
too
well
to
spare
sharpness
toward
you
,
or
in
silence
suffer
you
to
perish
,
as
I
verily
believe
(
and
therefore
speak
the
more
plainly
to
you
,
that
by
any
means
I
may
save
some
of
you
)
without
remedy
you
will
do
,
persisting
in
your
wonted
obstinacy
against
the
Gospel
:
this
being
the
faith
which
God
hath
begotten
me
to
,
by
a
serious
search
and
observation
of
the
word
and
world
together
,
the
faith
which
he
hath
for
some
years
made
me
to
live
in
,
and
will
(
I
trust
if
he
call
me
to
it
)
strengthen
me
to
die
in
,
rather
then
deny
one
jot
of
it
to
please
men
,
good
or
bad
,
friend
,
or
foe
,
unlesse
it
be
discovered
to
me
to
be
a
false
one
,
I
must
not
be
ashamed
to
professe
it
for
fear
of
them
that
kill
the
body
,
for
then
wo
unto
me
from
him
that
is
able
to
destroy
both
soul
and
body
in
hell
,
and
should
I
be
altogether
silent
,
as
my
fearful
flesh
would
fain
be
,
least
I
should
prove
an
intollerable
offence
to
my
friends
,
and
seem
to
be
(
as
O
my
God
thou
knowest
how
far
I
am
not
)
a
self
avenger
on
my
foes
,
and
expose
my self
(
as
at
no
hand
I
desire
to
do
,
might
it
be
avoided
)
to
the
hatred
and
hard
censure
of
you
all
,
the
light
of
this
truth
would
arise
many
other
wayes
,
yea
the
Lord
pleadeth
it
before
you
day
by
day
by
the
tongues
and
pens
of
others
besides
my self
,
but
I
neverthelesse
might
be
destroyed
:
I
had
at
first
illumination
,
and
strong
impulsions
of
spirit
,
not
perceiving
(
like
Samuel
,
who
thought
it
had
been
Eli
that
called
him
,
and
not
the
Lord
)
whether
it
were
the
suggestion
of
Gods
spirit
or
my
own
,
and
when
at
last
I
understood
clearly
that
t
was
the
Lord
himself
,
that
told
me
he
would
do
such
a
thing
to
the
house
of
Eli
i.
e.
the
Generation
of
the
Priesthood
as
should
cause
the
eares
of
all
that
●ear
it
to
tingle
,
I
feared
likewise
to
shew
Eli
the
vision
,
and
was
as
loath
to
declare
,
as
you
OPPPriests
are
to
hear
the
things
concerning
you
here
declared
;
I
was
ready
to
say
to
the
Lord
,
send
this
message
by
the
hand
of
him
by
whom
thou
wilt
send
,
but
necessity
was
upon
me
,
yea
wo
unto
me
,
my
God
had
been
a
terrible
one
to
me
had
I
refused
it
,
yea
I
may
say
as
Ieremy
Ier.
20.7.9
.
O
Lord
thou
hast
deceived
me
,
and
art
stronger
then
I
and
hast
prevailed
,
for
I
said
I
will
not
make
mention
of
this
,
nor
speak
it
in
thy
name
,
but
his
word
was
within
me
as
fire
in
my
bones
,
and
I
was
weary
with
forbearing
,
and
I
could
not
stay
;
he
whose
face
onely
I
seek
,
that
I
may
not
be
deceived
,
the
light
or
louring
of
whose
countenance
is
more
to
me
then
the
favours
or
frowns
of
all
faces
,
hath
prest
me
in
spirit
to
tell
that
on
the
house
tops
which
he
hath
told
me
in
the
ear
in
a
closet
:
what
shall
befal
me
in
so
doing
I
know
not
,
save
that
the
spirit
witnesseth
that
afflictions
do
every
where
abide
me
,
and
all
those
that
will
live
godly
in
Christ
Jesus
,
yet
none
of
these
things
move
me
,
neither
count
I
my
life
dear
unto
me
,
that
I
may
finish
my
race
,
and
the
ministry
I
have
received
of
the
Lord
Jesus
,
to
testifie
the
Gospel
of
the
grace
of
God
Act.
20.24
.
if
your
Ministry
,
Gospel
,
doctrine
,
Baptism
be
right
,
then
ours
is
wrong
,
and
if
ever
it
appear
we
shall
come
back
to
you
,
if
ours
be
right
then
yours
is
wrong
,
and
must
be
declared
that
you
may
return
to
the
truth
.
I
know
there
are
many
things
you
will
question
(
not
to
say
quarrel
with
)
me
about
,
First
,
you
'l
ask
me
why
I
do
not
for
the
peace
sake
of
the
Church
forbear
,
and
keep
my
opinions
in
these
points
to
myself
,
rather
then
publish
them
so
plainly
in
print
,
as
well
as
by
word
and
penne
,
to
the
disturbance
thereof
?
To
which
I
say
,
if
it
be
the
truth
I
hold
,
and
matter
of
weight
withall
,
it
wil
excuse
the
promoting
of
it self
,
if
it
were
to
the
distraction
of
the
Church
(
which
is
to
be
subject
to
the
truth
,
and
not
the
truth
to
her
)
&
also
to
the
distruction
of
the
world
,
fiat
justitia
,
aut
pere
at
mundus
,
Secondly
,
the
matters
held
forth
here
by
me
,
which
are
mainly
the
falsness
of
your
Ministry
and
baptism
,
are
,
as
truth
,
so
of
such
consequence
as
to
be
well
worth
discovering
,
if
either
Luther
did
well
to
declare
against
the
Pope
and
Clergy
of
Rome
,
or
your selves
O
Presbyters
against
Prelates
,
Deans
and
Chapters
&c.
without
regard
to
the
several
disturbances
that
were
like
to
be
consecutive
thereto
:
yea
the
true
subject
and
manner
of
administration
of
baptism
,
which
(
when
it
serves
your
turn
so
to
do
)
you
call
a
circumstantial
matter
,
a
ceremony
for
which
(
if
you
should
erre
therein
)
none
but
weak
&
querulous
consciences
will
complain
and
separate
,
an
indifferent
thing
for
which
why
should
we
make
so
much
ado
?
a●g●at
,
not
to
be
streind
at
and
such
like
,
is
so
necessary
a
matter
,
one
of
the
most
necessary
points
of
Religion
,
which
those
that
erre
in
do
most
fearfully
erre
,
and
are
totally
deserted
by
the
spirit
of
God
,
these
are
your
own
words
.
Thirdly
,
you
talk
much
(
and
t
is
the
language
of
the
Pope
to
your selves
since
you
rent
from
his
Church
)
of
the
Church
,
and
our
holy
mother
the
Church
,
and
Ghostly
fathers
of
the
Church
,
and
good
and
true
tempered
sons
of
the
Church
,
and
the
peace
of
the
Church
,
and
Schismaticks
in
the
Church
,
&c.
wherewith
you
astonish
the
vulgar
,
but
I
protest
this
day
before
God
,
and
men
,
not
onely
against
him
,
against
whom
you
are
Protestants
also
,
but
against
your selves
also
his
Schismatical
sons
,
who
own
his
ordinations
,
and
still
walk
in
some
of
his
ordinances
,
viz.
Rantism
,
Parochial
posture
&c.
as
those
that
are
little
lesse
ignorant
then
he
,
and
his
good
sons
,
of
both
the
true
Church
,
and
true
peace
thereof
,
whilst
the
truth
,
to
which
she
should
submit
,
is
not
regarded
by
you
,
and
the
very
things
that
make
a
true
visible
Church
,
and
are
de
esse
and
constitutive
of
it
,
so
that
abstract
them
,
and
you
null
it
viz.
true
matter
i.
e.
believers
baptized
,
and
true
form
i.
e.
free
and
not
forced
fellowship
,
both
which
are
so
in
the
Churches
of
England
,
Scotland
,
Italy
,
France
and
Spain
,
are
not
onely
wanting
,
but
also
trodden
under
your
feet
.
Fourthly
,
the
peaceable
way
wherein
we
propagate
these
opinions
,
were
you
as
sure
they
are
erroneous
,
as
I
am
that
you
'l
once
find
them
to
be
truth
,
will
yet
excuse
,
and
acquit
us
from
all
guilt
of
disturbing
the
peace
of
either
the
world
,
or
your
Church
,
which
is
the
world
in
reference
to
the
true
one
;
and
unlesse
you
can
say
the
Gospel
of
peace
,
which
where
ere
it
comes
,
occasions
dissentions
,
is
the
cause
of
them
,
as
in
no
wise
it
is
,
but
mens
lusts
rather
that
rage
,
and
take
on
against
it
,
you
cannot
say
our
Gospel
is
;
for
it
propounds
them
to
the
world
in
no
other
way
then
that
,
and
that
way
was
no
other
then
bare
propounding
them
:
and
as
Christ
and
his
disciples
did
not
judge
them
here
,
though
they
will
judge
them
most
severely
hereafter
,
who
reject
their
words
,
by
the
power
of
the
Magistrate
,
by
the
civil
sword
,
by
nailing
to
pillories
,
cutting
off
ears
,
slitting
noses
,
whippings
,
●ines
,
confiscations
,
prisons
,
bonds
,
banishments
,
fightings
,
fire
,
and
fagot
,
the
bloody
wayes
whereby
BBBabilon
hath
edified
it self
to
that
height
of
abomination
,
the
Arguments
whereby
the
CCClergy
were
wont
to
convert
Hereticks
quickly
from
all
error
to
dust
,
and
ashes
;
so
if
any
man
hear
our
words
and
reject
them
,
well
may
we
rebuke
him
sharply
,
as
they
also
did
,
but
we
judge
him
not
,
in
that
way
whereby
the
Tribe
of
Levi
,
that
hath
levied
war
for
his
lusts
sake
against
the
whole
earth
,
hath
bereft
all
men
of
peace
:
neverthelesse
the
words
that
we
speak
to
him
,
being
those
that
Christ
and
his
disciples
have
spoken
in
the
world
,
the
same
will
judge
him
at
the
last
day
.
Secondly
,
why
(
sith
it
must
needs
be
supposed
there
be
many
Godly
men
among
the
Ministers
of
the
Nations
,
though
the
most
of
them
be
wicked
yet
)
I
do
not
except
,
and
exempt
them
,
when
I
inveigh
so
heavily
against
the
CCClergy
?
or
why
I
do
not
rather
forbear
,
and
spare
to
speak
so
broad
at
all
,
and
so
generally
as
I
do
against
that
generation
as
an
evill
one
,
for
the
sake
of
those
good
ones
,
that
are
among
them
?
To
which
I
say
,
First
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
godly
men
properly
are
those
onely
that
worship
God
aright
,
i.
e.
according
to
his
own
will
and
institution
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
*
](A39566-e231590-b)
*
Mat.
15.9
.
which
well
weighed
might
possibly
put
the
best
men
among
you
to
your
trumps
to
make
good
your
title
to
that
title
,
and
denomination
of
godly
by
Scripture
record
,
sith
while
you
stand
among
the
rest
,
even
you
as
well
as
the
worst
do
preach
,
and
practise
for
doctrines
of
Christ
some
traditions
of
man
,
if
you
had
no
more
enjoined
you
by
them
,
on
whom
you
wait
for
your
instructions
,
then
barely
the
sprinkling
of
infants
,
by
which
you
make
void
,
what
in
you
is
,
the
true
baptism
of
Christ
.
Yet
not
denying
but
that
there
is
a
sprinkling
of
honest
hearts
quorum
meliori
luto
finxit
praecordia
Titan
,
whom
the
sun
of
righteousnesse
,
as
he
lightens
every
man
that
cometh
into
the
world
,
hath
hatcht
up
into
a
higher
predicament
of
Godlinesse
then
their
fellowees
,
who
are
drawn
up
into
some
higher
streins
of
devotion
then
the
rest
,
I
adde
further
.
Secondly
,
what
are
these
littles
to
the
lump
?
what
is
the
gleaning
to
the
vintage
?
here
and
there
one
good
man
to
the
whole
corrupt
crue
of
them
,
that
like
Locusts
,
and
Caterpillars
have
spread
themselves
together
with
the
smoak
of
errors
over
the
earth
in
three
several
swarms
or
armies
?
can
some
scores
of
well
meaning
Priests
give
the
denomination
of
an
holy
PPriesthood
,
godly
Ministry
to
those
legions
of
them
that
lie
in
wickednesse
?
you
may
as
well
say
there
s
a
million
of
Saints
among
the
men
of
the
world
,
therefore
reprove
not
the
world
for
their
sakes
:
such
as
these
,
who
out
of
meer
simple
honestly
,
rather
then
sinful
sophistry
and
mystical
iniquity
do
stand
,
and
act
,
and
argue
against
the
true
way
as
they
do
,
are
Rarae
aves
,
very
few
to
the
multitude
of
humanists
,
and
sensual
ones
,
and
subtle
subverters
of
the
Gospel
(
which
yet
they
would
seem
to
be
Ministers
of
)
for
their
own
ends
;
by
whom
they
are
commonly
so
hated
too
so
far
as
they
have
any
more
strictnesse
and
sincerity
then
ordinary
,
that
they
are
among
the
other
of
their
brethren
(
as
I
was
for
querying
after
truth
while
I
stood
among
them
)
as
owles
and
bats
baited
by
other
birds
:
which
few
good
grapes
were
they
better
then
they
are
,
cannot
denominate
the
whole
vintage
,
as
una
hirundo
non
facit
ver
:
BBBabilon
is
BBBabilon
still
,
and
SSSodom
is
SSSodom
,
and
must
be
called
so
,
though
Lot
live
in
it
,
and
he
called
out
of
it
too
,
unlesse
he
mean
mean
to
perish
with
it
.
Thirdly
,
those
good
men
that
are
there
(
the
mores
the
pitty
that
they
are
so
)
ought
not
to
be
suffered
nor
spared
,
but
spoke
to
the
rather
themselves
,
and
that
very
roundly
too
▪
for
being
and
abiding
in
a
bad
way
,
and
not
the
way
it self
,
and
those
many
bad
men
that
are
in
it
scape
declaring
against
,
as
bad
,
because
of
them
:
there
must
be
down-right
dealing
with
upright
men
,
when
they
are
in
a
wrong
way
,
and
that
indeed
is
the
most
upright
dealing
with
them
of
all
:
yea
Sirs
,
you
that
are
upon
the
Account
of
these
times
for
godly
Ministers
,
let
me
say
this
to
you
,
for
verily
I
have
sorrow
of
heart
for
some
of
you
of
my
old
acquaintance
,
my
own
flesh
and
blood
,
for
whose
sakes
f●esh
in
me
would
fain
be
silent
,
as
knowing
flesh
in
you
would
fain
be
let
a
lone
,
but
I
must
urge
you
to
be
serious
in
seeing
how
unsafely
you
satisfie
your selves
in
your
present
fellowship
with
a
carnal
Clergy
:
what
make
you
among
the
prophane
Ministry
of
the
Nations
,
that
hath
in
all
ages
sate
with
such
weight
upon
them
,
as
to
sink
them
into
a
gulf
of
error
,
so
that
all
truth
almost
is
heresie
with
them
now
,
and
under
hazard
of
being
smoothered
as
soon
as
it
peepes
out
from
under
that
veil
of
traditions
,
that
hath
covered
it
?
what
make
you
keeping
a
Court
of
guard
among
the
Babilonians
to
help
to
hold
them
in
captivity
still
,
at
least
in
the
Suburbs
,
and
by
the
borders
of
Babilon
,
where
you
yet
linger
and
loiter
for
all
your
pretences
and
protestations
to
go
quite
home
with
them
,
that
are
resolved
for
Sion
?
what
mean
you
to
stand
so
neer
in
affinity
as
to
make
one
spiritualty
,
one
spiritual
fraternity
with
such
fl●shly
minded
men
,
as
the
main
body
of
the
national
ministry
consists
of
in
all
Europe
?
for
t
is
evident
you
'l
enter
into
the
lists
,
and
make
head
with
the
worst
of
them
,
even
with
the
Pope
himself
,
against
any
further
discoveries
of
truth
,
then
will
stand
with
your
standing
among
them
,
though
the
Lord
makes
out
the
truth
more
clear
,
and
you
seem
in
your
prayers
to
desire
him
so
to
do
:
yea
I
am
almost
ashamed
to
utter
what
I
see
,
I
see
preciseness
and
prophaness
go
hand
in
hand
to
keep
out
the
true
Righteousness
indeed
.
So
that
if
I
speak
to
the
whole
body
of
the
CCClergy
throughout
the
earth
,
as
very
often
I
do
,
yet
I
bespeak
you
no
otherwise
then
I
find
you
viz.
whether
for
this
or
for
that
in
particular
,
yet
all
banded
in
one
general
body
against
the
truth
;
for
as
Herod
and
Pilate
though
at
enmity
could
yet
agree
as
friends
against
Jesus
,
so
you
though
of
never
so
different
complexions
,
and
constitutions
,
lives
,
and
conversations
,
doctrines
,
and
disciplines
,
forms
and
fashions
,
and
goverments
and
Gospels
,
yet
are
all
friends
to
Christs
crucifying
in
his
disciples
:
yea
how
implacably
are
you
at
odds
among
your selves
,
one
sort
of
you
being
for
the
supremacy
of
the
Pope
,
another
for
the
Super-intendeny
of
the
Bishop
,
a
third
for
the
superstitions
of
the
Synods
,
others
for
they
scarce
know
which
,
and
they
care
not
what
,
but
as
the
temper
of
the
times
doth
dispose
them
;
some
Rantizing
infants
from
one
ground
viz.
because
its
a
tradition
,
some
denying
that
,
and
disclaiming
it
as
both
a
rotten
and
false
one
,
yet
Romanizing
still
from
some
other
,
some
,
and
those
the
most
,
more
loose
,
a
few
more
strict
in
their
manners
,
notwithstanding
all
which
variety
,
you
are
at
unity
still
,
i.
e.
at
emnity
against
the
Gospel
of
Christ
.
But
should
you
help
the
ungodly
,
and
love
them
that
hate
the
Lord
?
surely
wrath
will
be
upon
you
with
them
from
the
Lord
:
If
you
Iehosophats
i.
e.
the
honest
Presbyters
in
whom
good
things
are
found
,
who
have
taken
away
the
groves
,
and
much
more
of
that
Romish
rubbish
then
your
father
Asa
i.
e.
the
good
old
,
Bishops
did
before
you
,
if
you
good
Iehosaphats
I
say
,
will
after
all
this
join
with
the
wicked
Ahabs
that
trouble
Israel
,
in
imprisoning
the
Michaiahs
,
at
least
by
a
silent
assent
,
and
with
the
Ahaziahs
that
do
wickedly
,
so
as
to
lay
your
heads
together
for
ship-loads
of
Gold
,
2
Chron.
3.31.19.2.20.35.26.38
.
for
more
means
and
maintenance
,
saying
to
them
,
we
are
in
this
point
as
you
are
,
our
people
as
your
people
,
our
parishes
as
your
parishes
,
our
Articles
of
faith
herein
as
your
Articles
of
faith
,
our
way
of
maintenance
as
yours
,
and
we
will
be
with
you
in
the
warre
to
reduce
the
Giliadites
,
the
sectaries
,
that
should
be
subject
to
us
,
to
our
obedience
:
your
ships
and
all
your
projects
,
works
and
councels
will
be
broken
,
and
disappointed
as
the
others
,
what
ever
may
become
of
your
persons
:
true
men
in
a
false
way
are
out
of
Gods
protection
,
as
well
as
hypocrites
in
a
true
.
Therefore
depart
ye
from
the
tents
of
those
ungodly
men
,
yea
arise
and
depart
from
that
Papistical
posture
of
parish
Churches
,
and
Pastoral
relation
to
such
as
are
not
sheep
,
which
not
Christ
Iesus
,
but
the
Pope
stated
men
in
at
first
,
for
this
is
not
your
rest
because
it
is
polluted
,
it
will
destroy
you
with
a
sore
destruction
;
whereupon
come
out
from
them
and
be
ye
seperate
,
yea
come
out
of
her
come
out
of
her
,
ye
that
are
Christs
people
(
for
Christs
Ministers
you
are
not
,
though
never
so
good
men
,
by
Antichrists
orders
)
and
partake
no
longer
with
her
in
her
sins
,
least
ye
partake
also
of
her
plagues
.
Fourthly
,
the
Godlinesse
and
honesty
of
mens
persons
doth
not
prove
the
goodnesse
and
truth
of
the
outward
form
and
way
of
Church-order
they
are
in
,
nor
must
hinder
the
overturning
it
if
false
,
who
will
say
many
of
these
under
the
Episcopacy
were
not
good
men
?
if
good
men
stand
in
a
bad
place
,
soil
,
or
posture
,
they
have
so
much
the
more
need
to
be
removed
,
as
trees
,
and
transplanted
into
a
better
:
for
many
of
you
Presbyters
that
go
for
godly
were
as
godly
every
jot
,
while
you
stood
in
that
false
Episcopal
form
as
now
,
and
some
of
you
somewhat
more
(
for
it
s
much
to
be
feared
that
the
settling
of
you
in
the
same
Hierarchy
over
the
faith
,
and
chair
of
infallibility
here
in
England
,
out
of
which
you
justled
the
Bishops
,
and
they
but
an
age
above
removed
the
Pope
,
and
the
enjoyment
of
so
much
of
their
means
,
hath
been
a
means
of
abating
much
of
your
godlinesse
,
and
righteousnesse
too
(
if
ever
you
had
any
)
or
else
the
Priest
surely
would
not
so
have
so
soon
forgot
that
ere
he
was
Clark
as
to
have
gone
about
(
so
high
Presbytery
did
but
that
God
prevented
him
of
his
purpose
)
so
soon
as
ever
he
was
gotten
out
of
his
own
growning
condition
,
and
kept
from
the
clutches
of
those
that
crusht
him
,
to
crush
those
that
groan'd
under
him
for
the
same
liberty
of
conscience
,
out
of
Smectimnus
his
own
mouth
.
)
There
were
therefore
(
if
not
as
many
good
men
)
yet
many
as
good
men
and
(
to
their
then
light
sincere
souls
owning
Prelacy
,
and
some
(
its
like
)
owning
the
Papacy
it self
[
*
](A39566-e231900-b)
*
Witness
Luther
himself
,
who
,
though
he
wrote
bitterly
against
indulgences
,
yet
durst
not
detract
ought
from
the
chair
of
his
most
holy
Father
Leo
,
See
an
Epistle
of
his
to
Pope
Leo
the
10th
.
,
as
may
seem
to
be
among
you
that
now
disown
both
,
yet
did
not
this
forbid
you
,
nor
stop
your
mouths
from
using
sharp
invectives
against
their
Authority
as
usurped
,
their
Government
as
ill
,
their
spiritual
Courts
,
consistories
,
and
several
sessions
as
spiteful
to
the
truth
,
their
wayes
as
violent
against
tender
consciences
,
that
could
not
close
with
them
,
their
Liturgies
,
Ordinations
,
administrations
of
Ordinances
,
Baptism
and
Supper
,
Discipline
,
directories
for
worship
and
Catechism
&c.
as
altogether
superfluous
,
superstitious
,
unlawful
,
and
abominably
corrupt
,
their
revenues
too
great
(
though
little
enough
for
your selves
if
you
could
catch
it
)
their
power
too
absolute
(
till
it
came
into
your
own
hands
)
their
Synods
too
supercilious
,
arrogant
,
arbitrary
,
and
impositive
upon
the
state
both
powers
and
people
(
till
you
had
a
Synod
of
your
own
)
their
pluralty
of
benefices
too
much
of
all
conscience
for
one
man
(
till
conscience
in
some
of
you
was
made
wide
enough
to
have
and
to
hold
as
many
cures
as
ever
you
can
compasse
)
and
themselves
an
untoward
and
perverse
generation
,
the
Whore
of
Babilon
,
(
so
Rutherford
)
and
the
very
best
among
them
,
too
bad
,
and
much
more
to
blame
then
others
,
for
not
seeing
your
model
to
be
better
,
and
for
once
offering
to
set
their
shoulders
to
the
upholding
of
so
rotten
a
fabrick
:
why
therefore
since
your
domination
is
the
same
,
and
your
government
as
Tyrannicall
as
the
other
,
the
extent
of
your
dominions
the
same
,
for
they
rule
but
over
all
,
and
you
over
no
more
then
you
can
subject
,
the
subject
matter
of
your
churches
the
same
viz.
whole
England
,
whole
Scotland
,
whole
Common-wealths
,
the
whole
world
at
once
,
if
it
would
as
Catholikely
submit
to
your
directory
,
as
it
did
once
to
the
Popes
,
in
point
of
worships
,
and
payments
,
at
least
,
whether
godly
in
their
conversations
or
no
,
your
parish
form
the
same
,
your
Ministry
a
Ministry
by
the
same
orders
,
and
mostly
of
the
same
men
,
new
moulded
,
not
so
much
in
mind
and
manners
,
as
in
manner
of
ministration
according
to
the
laws
for
alteration
,
in
a
word
your
whole
Hierarchy
,
though
new
suited
,
so
far
the
same
,
that
you
are
no
lesse
Cozen
Germane
to
them
,
then
they
two
are
one
unto
another
,
why
may
it
not
,
I
say
,
be
proportionably
reproved
,
notwithstanding
a
number
of
honest
and
godly
men
among
those
,
that
are
not
more
numberlesse
,
then
so
godlesse
,
that
they
may
well
say
of
themselves
,
Nos
numeri
sumus
fruges
consumere
nati
?
5.
Specially
since
the
best
men
are
by
so
much
unworthy
to
be
justifyed
,
&
favored
in
the
false
form
they
are
found
in
,
by
how
much
,
in
some
respects
,
they
do
more
wrong
to
the
truth
,
then
the
very
worst
that
are
in
that
wrong
way
with
them
.
For
though
the
wicked
Ministers
are
the
worst
,
both
to
themselves
and
to
all
others
otherwise
,
whether
Popes
,
Prelates
,
Presbyters
,
or
Popish
Priests
of
of
any
kind
,
yet
herein
the
best
are
worst
,
and
even
more
injurious
then
any
viz.
as
they
are
greater
stumbling
blocks
to
some
,
and
,
by
standing
still
in
a
superstitious
way
,
stand
more
in
the
way
of
such
as
(
living
more
at
a
venture
by
their
example
in
all
things
then
the
word
)
would
else
escape
it
,
then
prophane
ones
are
capable
to
do
:
thus
pious
Priests
,
that
are
adored
as
Popes
in
their
several
parishes
,
more
dazzle
their
peoples
eyes
from
discovering
the
whole
mystery
both
of
iniquity
and
godlynesse
,
then
dissolute
,
rude
,
proud
,
paultry
ones
possibly
can
,
when
once
the
Gospel
comes
among
them
:
yea
,
Pope
Caelestinus
,
Pope
Clemens
,
Pope
Innocentius
,
Pope
Pius
,
Pope
Formosus
,
Pope
Vrbanus
,
do
more
captivate
their
cures
to
continuance
in
crooked
customes
,
then
either
Leo
,
or
Helbrandus
.
When
men
in
a
false
Ministry
are
any
better
then
ordinary
in
their
persons
;
though
never
so
Antichristian
in
their
performances
,
yet
how
many
are
hardened
to
the
heeding
of
these
,
as
Christian
enough
for
their
sakes
:
but
when
they
are
not
onely
traditionary
in
their
services
,
but
impious
and
impenitent
in
their
lives
,
this
renders
not
onely
their
deformation
more
discernable
,
but
also
reformation
more
desirable
then
else
it
would
be
;
so
as
corruptio
optimi
est
pessima
,
the
pervertures
of
good
men
are
most
prejuditious
,
if
not
pernitious
to
the
truth
,
ex
malis
moribus
bonae
nascuntur
leges
▪
the
parish
Ministers
immodest
manners
makes
modest
men
look
out
for
some
better
lawes
and
Gospel
.
There
s
one
thing
more
I
know
you
will
charge
me
with
(
for
you
Ashford
Disputants
did
once
before
thousands
,
when
there
was
(
seemingly
)
lesse
occasion
then
now
,
viz.
that
I
am
too
sharp
and
Satyrical
,
that
I
rail
at
and
revile
you
,
in
stiling
you
an
Adulterous
generation
,
Antichristian
,
Hereticall
,
Schismaticall
To
which
I
say
,
first
that
,
though
some
of
you
would
have
muzzled
me
up
then
,
by
an
Article
,
from
that
which
you
call
reviling
,
least
happily
I
should
have
unmaskt
you
too
much
,
yet
,
in
your
sense
,
that
Article
shall
not
bind
me
at
this
time
(
with
your
leave
)
for
you
call
that
reviling
that
is
not
so
:
would
you
set
your selves
soberly
once
to
reason
things
out
,
i.
e.
to
discern
them
properly
as
they
are
,
you
would
find
,
that
no
man
is
reviled
that
is
seasonably
and
soberly
declared
,
and
denominated
to
be
but
what
he
is
:
for
be
the
titles
we
note
men
by
never
so
grosse
,
yet
are
they
but
their
proper
names
,
if
in
all
things
suitable
to
the
subject
:
hence
(
though
I
can
excuse
your
ignorance
in
terming
me
Anabaptist
,
for
that
s
impropriation
indeed
)
yet
I
le
more
then
pardon
you
,
print
me
out
how
you
will
,
so
you
print
me
no
worse
then
you
prove
me
:
and
as
for
me
whatever
stile
I
put
upon
you
,
as
I
do
it
in
a
serious
and
not
lusory
way
,
so
I
make
it
out
to
be
your
due
:
as
also
what
you
Presbyters
put
upon
the
Prelates
,
and
you
Prelates
upon
the
Popedome
,
viz.
the
denomination
of
Antichristian
,
Strumpet
,
Babylon
,
and
such
like
,
you
make
plainly
enough
appear
to
be
their
due
,
and
therefore
I
cannot
possibly
be
said
properly
to
revile
you
,
forasmuch
as
upon
the
self
same
Account
as
you
cry
out
upon
each
other
and
use
these
disgracefull
and
opprobious
termes
(
as
you
term
them
)
towards
one
another
,
I
(
as
justly
)
cry
out
in
the
same
language
against
you
all
;
unlesse
you
will
yield
to
it
,
as
I
know
you
will
not
,
that
you
are
Revilers
your selves
.
If
what
I
say
of
you
be
indeed
more
then
the
truth
,
I
le
not
onely
expect
your
contradiction
,
but
accept
thankfully
your
correction
of
me
from
the
word
;
but
if
you
cannot
from
thence
deny
but
that
I
call
you
what
you
are
,
then
as
you
will
not
be
guilty
of
overcharging
your selves
as
well
as
me
,
you
must
acquit
me
from
the
guilt
of
reviling
,
for
as
I
lend
you
no
worse
language
then
you
lend
one
another
in
the
like
cases
,
so
as
I
plead
my
innocency
in
it
,
must
you
plead
your
own
else
can
you
be
held
guiltlesse
no
more
then
I
,
but
we
must
all
be
revilers
togegether
.
When
the
Pope
challenges
the
Prelatical
party
for
stiling
him
the
Roman
Antichrist
,
[
*
](A39566-e232190-b)
*
See
Dr.
Featleys
dippers
dipt
See
Dr.
Helins
Geography
,
where
speaking
of
Pope
Joan
,
he
calls
her
both
the
literal
and
the
mysticall
Whore
of
Babylon
.
and
the
mystical
Whore
of
Babylon
See
Dr.
Featleys
dippers
dipt
See
Dr.
Helins
Geography
,
where
speaking
of
Pope
Joan
,
he
calls
her
both
the
literal
and
the
mysticall
Whore
of
Babylon
.
,
and
the
Prelates
likewise
come
upon
Presbytery
,
for
making
them
as
much
Babylon
as
the
other
(
for
so
doth
Mr.
Rutherford
the
Scotchman
[
*
](A39566-e232330-b)
*
See
Rutherfords
Presbytery
,
in
the
Epistles
Dedicatory
&
to
the
Reader
.
calling
the
two
Governments
of
Italy
and
England
,
the
Popes
and
Prelates
lawlesse
Church
Monarchy
,
saying
of
the
Prelate
that
he
could
not
find
his
Father
,
and
was
ashamed
of
his
native
Father
Diotrephes
,
i.
e.
the
Pope
,
and
that
the
Pope
was
his
Godfather
,
and
Rome
his
Godmother
▪
and
that
Antichristian
Prelacy
was
but
spilt
Popery
,
half
dyed
Papistry
,
terming
them
also
children
of
Babell
[
*
](A39566-e232420-b)
*
One
of
the
three
parts
,
Rev.
16.19
.
of
the
great
City
BBBabylon
,
viz.
the
Pope
and
his
carnal
crue
of
Clergymen
,
the
Prelate
found
out
,
but
(
in
nostris
talpae
in
alienis
linces
sumus
)
was
so
pittifully
purblind
at
home
that
he
could
never
find
out
a
second
:
the
second
part
of
that
Babylonish
WWWhore
,
which
are
the
Prelate
and
his
Priesthood
,
the
Presbyter
found
out
,
and
began
to
cry
out
upon
them
also
as
an
harlot
,
but
,
standing
so
much
in
his
own
light
that
he
cannot
see
himself
for
himself
,
and
cannot
see
wood
for
trees
,
to
this
day
he
cant
hit
upon
the
third
,
but
even
that
also
,
which
is
the
Presbyterian
Clergy
,
is
in
Tyranny
so
like
the
rest
,
that
the
name
Babylon
will
appear
upon
their
foreheads
too
within
a
while
.
when
also
(
I
say
)
you
of
the
Presbytery
are
challenged
by
the
Bishops
,
and
the
Prelacy
by
the
Popes
for
revilers
,
in
the
words
,
wherein
you
challenge
us
,
and
wherein
Paul
was
questioned
for
his
term
Thou
w●ited
wall
,
viz
revilest
thou
Gods
high
Priest
?
you
can
excuse
your selves
no
otherwise
then
he
did
,
i.
e.
we
wist
not
that
you
are
Gods
high
Priests
,
but
are
assured
you
are
rather
what
we
call
you
;
even
so
,
if
you
shall
say
to
my self
revilest
thou
the
Ministers
of
Christ
?
I
say
(
Sirs
)
I
wist
not
that
you
are
Ministers
of
Christ
any
more
then
the
Pope
himself
,
i.
e.
as
much
as
just
nothing
,
for
as
quod
efficit
tale
must
be
magis
tale
(
vertually
at
least
if
not
formally
)
so
nil
dat
quod
in
se
non
habet
,
so
that
the
Roman
Antichrist
being
no
true
one
himself
,
and
in
no
commission
from
Christ
to
make
his
Ministers
,
could
not
(
secundum
te
O
Presbyter
)
make
those
true
Ministers
,
that
made
those
,
that
made
them
,
that
made
these
that
make
you
,
and
so
what
ere
you
are
(
as
from
him
)
yet
(
as
from
Christ
)
you
are
no
Ministry
at
all
,
but
in
very
deed
the
very
same
that
I
cal
you
,
viz.
of
the
Beast
,
and
of
the
D●agon
,
as
also
the
three
fold
CCChristendome
(
of
whom
you
say
that
they
are
Jewes
,
i.
e.
Christians
,
when
they
are
not
)
are
no
other
then
the
Synogogue
of
Satan
.
In
all
which
so
far
am
I
from
reviling
,
that
I
speak
the
words
of
sobernesse
,
and
truth
,
which
whoever
does
may
not
unlikely
be
reviled
as
a
reviler
,
by
you
,
but
is
a
faithfull
reprover
indeed
:
for
it
is
not
simply
vile
terms
spoken
that
make
a
reviler
(
if
spoken
both
seriously
and
in
season
)
but
their
non
agreeablenesse
to
them
they
are
spoken
of
:
for
else
undoubtedly
not
onely
your selves
(
who
spake
as
vilely
of
the
Pope
as
I
of
you
,
but
Iohn
Baptist
,
Peter
,
Paul
,
yea
,
and
Christ
Iesus
himself
(
none
of
which
reviled
at
all
,
though
upon
occasion
of
their
enmity
against
God
they
called
men
(
whom
else
they
respected
well
enough
too
)
by
the
name
of
Satan
[
*
](A39566-e232570-b)
*
The
term
Christ
used
to
Peter
for
his
subtle
selfishnesse
,
immediately
after
he
had
honored
him
with
the
name
of
Peter
Mat.
16.
where
the
actions
are
Satanical
,
the
reproof
cannot
be
too
Satyrical
to
whom
soever
.
,
evil
and
adulterous
generation
,
Generation
of
Vipers
,
children
of
the
devil
,
enemies
of
all
righteousnesse
,
bruit
beasts
,
Foxes
,
Doggs
,
Swine
,
&c.
)
must
all
be
revilers
with
you
too
.
This
take
therefore
from
me
(
and
let
it
satisfy
)
viz.
that
I
le
never
fasten
any
terms
upon
you
,
which
by
your
works
you
first
fasten
not
on
your selves
,
yet
know
that
persisting
as
you
have
done
under
the
notion
of
Christs
Ministers
)
in
pride
and
perversenesse
against
his
Gospel
,
though
I
should
never
call
you
Deceivers
,
Antichristian
and
the
WWWhore
of
BBBabylon
,
yet
you
l
prove
your selves
to
be
so
in
the
end
.
Now
therefore
Oh
HHHarlot
hear
,
and
fear
,
for
I
have
heard
from
the
Lord
of
Hosts
a
consumption
determined
upon
thee
throw
out
the
whole
earth
,
thou
hast
,
being
well
mounted
,
harnased
,
and
attired
upon
the
back
of
thy
beast
,
made
warr
against
the
Lamb
in
his
Saints
(
thy
Hereticks
)
for
fourty
two
moneths
,
a
time
,
times
and
a
half
,
or
1260
years
,
and
power
hath
been
given
thee
,
and
the
beast
,
which
thou
spurrest
,
to
overcome
them
,
and
over
kindreds
,
tongues
,
and
nations
,
so
that
all
that
dwell
upon
earth
have
worshipped
him
,
and
thee
on
him
,
whose
names
are
not
written
in
the
book
of
life
of
the
Lamb
slain
from
the
foundation
of
the
world
:
yea
thou
hast
opened
thy
mouth
in
blasphemies
,
and
caused
thy
beast
under
thee
to
blaspheme
the
name
of
God
and
his
Tabernacle
and
them
that
dwell
in
heaven
,
yea
thou
hast
spoken
great
words
against
the
most
High
,
and
worn
out
the
Saints
of
the
most
high
,
and
thought
to
change
times
and
lawes
and
they
have
been
given
into
thy
hand
,
so
that
who
was
like
to
thee
and
thy
beast
,
who
was
able
to
encounter
and
make
war
with
him
?
but
now
behold
thy
proud
times
are
ended
,
and
the
Lamb
will
overcome
thee
,
for
he
is
King
of
Kings
,
and
Lord
of
Lords
,
and
they
that
are
with
him
are
called
and
chosen
and
faithful
,
and
thou
that
hast
led
into
captivity
shalt
go
into
captivity
▪
and
thou
that
hast
killed
with
the
sword
must
be
killed
by
the
sword
,
here
is
the
patience
and
faith
of
the
Saints
:
And
the
very
ten
hornes
themselves
,
even
all
the
kingdomes
of
Christendome
,
into
whose
hearts
it
hath
been
put
to
give
thee
all
their
power
and
strength
,
as
well
as
the
tith
of
all
their
glory
,
and
riches
and
carnall
things
,
upon
thy
pretence
of
ministring
to
them
in
spiritual
(
all
which
thou
hast
swom
upon
,
been
born
up
,
and
fortifyed
by
,
as
Babylon
of
old
by
the
River
Euphrates
,
and
with
all
which
thou
hast
as
with
so
many
hornes
of
a
savage
beast
,
tossed
,
bruised
,
gored
the
sides
of
Saints
under
the
name
of
Sinners
)
even
these
shall
now
turn
upon
thee
,
and
unhorse
thee
,
yea
they
shall
hate
thee
O
Whore
,
and
make
thee
desolate
and
naked
,
and
burn
thy
flesh
with
fire
,
so
that
all
thy
lovers
great
and
small
,
and
thy
Merchants
that
have
been
rich
by
trading
,
as
in
other
things
,
so
especially
in
bodies
,
and
souls
of
men
shall
bewail
and
lament
,
when
they
see
the
smoak
of
thy
burning
,
saying
Alas
,
Alas
for
thee
,
whilest
Gods
people
that
are
first
come
out
of
thee
,
yea
whole
heaven
,
and
all
the
holy
Apostles
and
Prophets
,
who
now
suff●r
under
thee
for
telling
thee
the
truth
,
and
shall
be
avenged
of
thee
,
shall
rejoice
over
thee
at
thy
downfall
.
You
will
hardly
give
audience
O
ye
Priests
to
this
word
,
but
some
of
you
rather
cry
out
against
me
,
as
multitudes
of
your
Churches
good
children
did
some
few
dayes
since
in
Smithfield
,
when
by
one
of
the
City
Marshals
,
meerly
for
preaching
the
Gospel
to
thousands
there
assembled
to
hear
it
,
I
was
betrayed
into
their
hands
to
be
abused
,
saying
away
with
him
,
away
with
him
,
hang
him
,
t
is
pitty
but
he
should
be
stoned
,
and
such
like
hue
and
cryes
as
were
heard
of
old
:
others
of
you
Seers
may
be
ready
to
call
to
me
scoffingly
out
of
your
mount
Sier
,
watchman
what
of
the
night
?
watchman
what
of
the
night
?
but
whether
you
will
hear
,
or
whether
you
will
forbear
,
I
tell
you
Sirs
the
morning
cometh
,
and
also
your
dead
night
,
therefore
if
you
will
enquire
,
enquire
quickly
,
return
,
and
come
to
the
truth
,
before
the
fierce
anger
of
the
Lord
come
upon
you
:
or
,
if
it
may
not
be
said
,
as
of
old
it
was
that
many
of
the
Priests
were
obedient
unto
the
faith
,
yet
Oh
that
many
of
your
people
would
know
in
their
day
the
things
that
make
for
their
peace
,
before
they
be
hid
from
their
eyes
,
and
partake
no
more
of
your
sins
,
least
they
partake
of
your
plagues
:
but
if
IIIezebel
and
her
lovers
will
lie
in
bed
together
,
and
not
repent
,
when
God
gives
them
space
to
repent
of
their
fornications
;
then
me
thinks
I
hear
a
noise
among
them
,
as
of
those
that
are
in
hellish
tribulation
yelling
out
from
beneath
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Alas
,
Alas
,
whilst
from
above
a
voice
of
much
people
in
heaven
saying
,
Hallelujah
.
Hallelujah
for
now
our
Lord
will
raign
,
And
judge
that
Scarlet
WWWhore
,
who
still
doth
fain
Her self
to
be
Christs
Spouse
,
and
so
maintain
Her self
a
Qeen
,
the
world
her
slaves
in
chain
.
Though
,
like
a
Quean
,
she
doth
the
whole
earth
stain
Wi●h
Whoredomes
,
and
Saints
blood
,
whom
she
hath
slain
:
Three
PPParts
,
three
CCCrowns
,
three
HHHeads
of
subtle
brain
,
A
TTTripple
TTTribe
Rides
Christndom
,
t
is
plain
:
And
,
like
Hells
three
mouth'd
Monster
,
stands
to
strain
Souls
that
scape
thence
,
and
bark
them
back
again
:
Yet
,
when
t
is
told
,
this
Minx
,
this
whore
in
grain
Frowns
,
Frets
,
Hates
,
Teares
,
Fumes
,
Threats
,
Storms
,
Fomes
amain
:
But
(
IIIezebel
)
wo
to
thy
house
,
refrain
Thy
pride
,
thy
lies
,
thy
wrath
,
like
that
of
Cain
,
Thy
filth
,
thy self
,
thy
greediness
of
gain
,
Else
,
as
thy
mirth
hath
been
,
shall
be
thy
pain
:
Iohn
Brain
,
Both
being
once
of
thine
one
children
twain
:
Thou
seest
,
yet
wilt
not
see
this
,
but
remain
Silent
,
least
friends
turn
foes
,
and
thee
disdain
;
But
some
must
shew
't
(
or
else
they
see
't
in
vain
)
Through
England
,
Scotland
,
Italy
,
France
,
and
Spain
.
Amen
Hallelujah
.
[
*
](A39566-e233240-b)
*
Nos
Rustīci
haud
cū●ămus
quantītătem
Syllābō●um
.
TTTripartita
Tribus
,
Tribulaes
▪
Tribulusque
Triunus
;
Discipulis
Christi
,
Triplexque
Tricepsque
Tyrannus
;
Trico
Tricornis
;
Trifurcifer
atque
Triformis
;
Tristificus
Sanctis
,
toti
Ter
damnifer
Orbi
,
Ter
decimas
sapiens
,
capiens
,
rapiensque
Triarchus
;
Reges
ipsa
regens
ipsos
,
super
omne
triumphans
,
Te
credens
(
proh
vana
fides
!
)
genus
esse
deorum
;
RRRoma
O
RRRoma
,
Tibi
mulier
formosa
videris
,
Attamenes
MMMeretrix
,
vix
(
heu
)
pendenda
Triuncis
;
Viribus
ipsa
tuis
te
perdis
,
quo
peritura
es
Tempus
adest
,
aderitque
brevi
tibi
Terminus
ipse
.
Dixi
haud
magis
malus
Piscator
ac
tu
,
ac
tui
(
O
SSSacerdos
)
estis
Pessimi
Pisces
,
qui
,
nisi
resipiscamini
,
Reiiciemini
in
eternum
Mat.
13
48.
In
Domino
viz.
via
Domini
Salvetote
.
FINIS
.