Infant
Baptism
Considered
,
and
the
true
Grounds
thereof
laid
down
,
Opened
,
and
Maintained
,
&c.
THe
Apostle
advising
,
Rom.
14.5
.
That
every
one
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
be
fully
carried
,
or
perswaded
in
his
mind
in
the
things
that
he
acts
toward
the
Lord
(
as
all
we
do
we
are
to
do
in
his
Name
,
Col.
3.17
.
)
and
I
having
been
exercised
with
doubts
and
scruples
in
my
mind
(
the
rather
by
occasion
of
opposition
sometimes
met
with
)
about
Infant-Baptism
,
it
put
me
upon
a
more
diligent
Search
of
Scripture
,
together
with
other
means
of
satisfaction
thereabout
.
In
which
search
,
what
I
have
found
,
I
have
here
set
down
,
as
well
for
the
helpfulness
of
others
that
may
be
exercised
with
like
doubts
,
as
also
that
it
being
tryed
what
is
found
light
therein
,
may
be
discovered
,
and
others
hereby
occasioned
to
hold
forth
clearer
light
.
And
first
I
shall
propound
what
I
find
in
Scripture
more
generally
concerning
Baptism
,
(
the
want
of
right
understanding
therein
administring
much
occasion
of
the
doubts
and
mistakes
thereabout
)
and
then
descend
more
particularly
to
what
may
thence
be
deduced
for
Infant-Baptism
.
1.
First
then
,
I
find
for
the
kinds
or
ways
of
Baptizing
,
a
three-fold
kind
or
way
,
all
tending
to
make
up
and
effect
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
Baptism
spoken
of
,
Ephes.
4.4
.
the
washing
,
cleansing
,
and
fitting
a
man
for
Gods
everlasting
Kingdom
.
Some
call
them
Flaminis
,
Fluminis
,
Sanguinis
,
to
which
some
adde
a
fourth
Sermonis
.
The
Scripture
thus
,
1.
A
Baptism
of
,
or
with
the
Spirit
,
as
Matth.
3.11
.
Acts
1.5
.
He
shall
baptize
you
with
the
Holy
Ghost
,
which
is
the
pouring
out
of
the
Spirit
upon
men
,
on
some
more
plenteously
,
on
others
in
less
measure
,
according
to
his
good
pleasure
,
to
teach
,
sanctifie
,
and
fit
them
for
the
inheritance
and
service
they
are
called
to
,
&
to
seal
them
up
to
the
day
of
redemption
,
1
Cor.
6.11
.
Joh.
16.13
,
14
,
15.
Eph.
1.13
,
14.
&
4.30
.
The
speaking
with
tongues
in
the
first
pouring
out
of
the
Spirit
,
was
neither
common
to
them
all
,
1
Cor.
12
,
30.
nor
for
continuance
in
all
Ages
,
1
Cor.
13.8
.
being
but
a
more
miraculous
&
evident
demonstratiō
,
that
he
was
indeed
poured
out
upon
them
,
and
so
of
the
faithfulness
of
Christ
therein
for
clearer
satisfaction
to
others
,
Acts
10.45
,
46.
&
11.15
,
16
,
17
,
18.
&
for
present
usefulness
to
them
that
spake
with
them
,
for
being
fited
to
carry
forth
the
Gospel
to
peoples
of
divers
languages
,
Acts
1.4.8
.
1
Cor.
14.21
.
and
also
for
signes
to
unbelievers
that
did
not
credit
that
Doctrine
,
nor
receive
the
Authority
of
the
Scriptures
,
1
Cor.
14.22
.
But
the
other
operations
of
the
Spirit
are
of
more
general
usefulness
&
continuance
,
&
therfore
this
Baptism
in
that
regard
is
most
necessary
;
But
of
this
is
not
our
business
herein
.
2.
A
Baptism
of
Fire
,
or
with
Afflictions
,
Matth.
3.11
.
&
20.22
,
23
,
Luke
12.50
▪
called
a
Baptism
because
through
the
death
and
resurrection
of
Jesus
Christ
for
us
,
they
are
not
for
destruction
but
correction
,
they
are
ordered
to
us
(
and
by
him
sanctified
)
for
our
cleansing
and
purging
,
which
being
effected
according
to
his
gracious
mind
,
we
come
out
of
them
again
,
Isai.
27.9
.
Heb.
12
8
,
9
,
10.
Job
.
33.29
.
Hab.
1.12
.
of
which
though
all
partake
not
alike
,
some
are
more
deeply
plunged
into
them
,
some
more
lightly
sprinkled
with
them
,
yet
all
in
some
measure
partake
that
will
live
godly
in
Christ
,
and
are
Gods
children
,
2
Tim.
3.12
.
Heb.
12.6
▪
7.
Rev.
3.19
.
3.
Baptism
with
water
,
Matth.
3.11
.
Acts
10
47.
I
indeed
baptize
you
with
water
.
To
these
three
,
some
,
as
I
said
above
add
;
A
Fourth
,
Of
the
Word
,
because
the
word
Baptism
sometimes
comprehends
also
the
Doctrine
baptized
into
,
as
in
Matth.
21.25
,
26.
Acts
10.37
.
And
indeed
the
word
is
compared
to
water
frequently
,
and
therewith
God
doth
besprinkle
and
wash
the
souls
of
men
,
and
makes
them
clean
,
as
John
15.3
.
yet
I
think
this
rather
accompanies
the
several
ways
of
Baptism
before
mentioned
,
as
being
that
that
the
Baptism
of
water
obliges
to
,
and
seals
,
that
which
the
Spirit
properly
baptizes
with
,
and
by
,
and
that
which
afflictions
are
ordered
to
seal
home
,
and
bore
the
ear
of
the
soul
unto
,
then
that
the
Scripture
calleth
it
by
it self
a
Baptism
,
however
this
is
not
it
that
our
enquiry
is
particularly
about
,
but
about
that
of
,
or
with
water
.
Concerning
which
,
2.
Secondly
,
I
find
the
Grounds
thereof
in
Scripture
,
are
either
,
1.
More
general
and
fundamental
,
viz.
The
grace
of
God
towards
poor
lost
man
testified
in
the
gift
of
his
Son
to
be
the
Saviour
of
the
world
by
suffering
for
its
sin
,
removing
its
curse
,
and
procuring
life
,
and
blessing
for
it
into
himself
,
John
3.16
,
17.
&
6.51
.
according
to
that
to
Abraham
,
In
thy
seed
shall
all
the
Nations
and
Families
of
the
Earth
be
blessed
.
This
indeed
is
the
main
foundation
and
ground
of
all
Gods
gracious
dealings
with
,
and
dispensations
to
the
sons
of
men
,
and
of
all
his
Ordinances
both
before
,
and
since
his
coming
;
only
with
this
difference
that
those
before
his
coming
were
grounded
on
,
and
to
mind
and
lead
us
to
him
,
as
one
to
come
;
those
since
,
are
grounded
upon
his
being
actually
come
in
the
flesh
,
and
upon
his
being
perfected
through
his
sufferings
,
for
bringing
blessing
to
all
families
of
men
,
and
saving
to
the
utmost
all
that
obey
him
;
that
this
word
of
the
beginning
of
Christ
is
the
foundation
of
Baptisings
,
in
all
its
ways
,
is
clear
,
Heb.
6.1
,
2.
For
indeed
otherwise
no
Gospel
nor
Baptism
into
it
,
no
Dispensation
of
Spirit
to
us
;
Afflictions
had
been
destructions
,
not
corrections
;
and
so
in
particular
its
the
Foundation
of
this
Baptism
we
speak
of
.
2.
More
immediately
,
and
particularly
;
The
Commission
given
for
baptizing
,
which
I
find
was
two-fold
.
1.
One
to
John
called
then
the
Baptist
,
Luke
3.2
,
3.
called
the
Baptism
of
repentance
,
because
joyned
with
a
Doctrine
detecting
the
false
confidences
,
and
erring
ways
of
the
Jews
,
from
Christ
the
Seed
of
Abraham
,
and
the
free-grace
of
God
in
him
,
and
ca●ling
them
to
repent
of
them
,
and
turn
in
again
to
him
,
Mat.
3.2
.
John
1.15.29
.
2.
The
other
,
to
the
Disciples
and
Apostles
of
Christ
,
Mat.
28.19
,
20.
and
between
these
two
I
find
no
difference
prescribed
as
to
the
form
of
acting
,
only
in
these
two
things
.
1.
John's
was
to
be
practised
upon
the
Jews
only
,
and
so
such
as
were
before
members
of
the
Church
of
God
.
The
Disciples
upon
the
Gentiles
also
for
discipling
them
.
2.
John's
was
unto
Christ
to
be
revealed
to
them
,
and
for
revealing
him
while
he
was
but
yet
about
his
work
for
us
on
the
earth
:
The
Disciples
was
chiefly
after
his
Ascension
into
the
Name
of
Christ
,
as
more
fully
and
clearly
revealed
,
and
so
into
the
Name
,
and
to
the
worship
of
the
Father
,
Son
,
and
Holy
Ghost
,
more
distinctly
opened
in
their
Doctrine
.
3.
For
the
Ends
of
this
Baptism
,
I
find
it
is
,
1.
Negatively
,
Not
to
distinguish
between
chaff
&
wheat
,
the
spiritual
,
and
carnal
seed
,
that
's
Christs
own
work
,
not
his
servants
,
Mat.
3.12
&
22.10
,
11
,
12.
nor
to
approve
the
state
of
every
such
person
as
is
baptized
,
&
seal
to
them
an
undoubted
enjoyment
of
Eternal
life
,
or
that
they
are
really
,
and
in
Spirit
one
with
God
&
Christ
,
or
the
like
.
2.
But
Affirmatively
.
1.
On
Gods
,
and
the
Administrators
part
,
ministring
in
the
Name
of
God
,
and
of
Jesus
Christ
,
2
Cor.
5.19
,
20.
1.
To
hold
forth
,
ratifie
,
and
confirm
the
truth
of
the
Contents
of
the
Gospel
,
and
so
to
witness
to
the
grace
of
God
in
Jesus
Christ
brought
unto
men
,
so
John
not
as
a
man
barely
,
but
as
a
Preacher
and
Baptiser
witnessed
to
Christ
,
and
so
were
the
Apostles
to
witness
to
him
in
all
their
Ministration
as
God
himself
doth
by
them
;
John
1.7.15.29
.
&
15.26
,
27.
1
John
5.10
,
11.
yea
,
as
all
the
Ordinances
of
God
both
before
,
and
since
his
coming
,
stand
upon
him
as
the
gift
of
Gods
love
to
man
,
so
as
the
Cherubims
of
old
to
the
Mercy-seat
,
they
all
look
and
witness
to
him
,
Rom.
3.21
.
Heb.
10.1
.
And
so
in
Baptism
particularly
,
God
,
and
the
Administer
as
from
God
,
holds
forth
intimately
the
uncleanness
that
is
in
men
one
or
other
,
by
their
natural
birth
,
or
humane
actings
,
the
emptiness
of
all
their
own
righteousness
though
after
the
Law
;
And
that
in
Jesus
Christ
by
his
death
and
resurrection
for
them
there
is
forgiveness
and
redemption
for
them
,
and
blessing
,
even
righteousness
and
life
brought
unto
them
,
which
in
submitting
to
him
,
and
his
Government
,
they
shall
certainly
receive
from
him
,
and
that
he
will
by
his
Word
and
Spirit
,
so
wash
,
cleanse
,
and
sanctifie
them
,
as
to
make
them
meet
for
fellowship
with
God
,
Ephes.
5.25
,
26.
2.
To
testifie
and
declare
,
that
neither
God
nor
they
(
in
case
they
be
guilful
in
the
receit
of
this
Ordinance
,
and
grace
tendered
there
with
)
do
hold
them
bound
under
the
guilt
of
former
,
either
natural
,
or
actual
pollution
,
so
as
to
hold
them
out
from
his
Church
,
or
Kingdom
,
but
do
remit
all
past
,
so
as
not
to
refuse
to
admit
them
to
fellowship
with
themselves
in
his
Church
,
its
ordinances
,
and
blessings
,
as
they
be
capable
thereof
.
So
I
look
upon
that
in
Acts
22.16
.
Wash
away
thy
sins
,
with
Acts
10.28
.
Mat.
18.18
.
2
Cor.
5.19
.
2.
On
the
Baptized's
part
it
is
,
1.
That
he
might
have
the
promises
held
forth
,
sealed
,
and
ratified
to
him
.
2.
To
disciple
him
to
Jesus
Christ
,
and
so
subject
them
to
his
Regiment
,
teaching
a
way
of
worship
appointed
and
taught
by
him
,
Matth.
28.19
,
20.
Disciple
all
the
Nations
,
or
Gentiles
,
baptizing
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
;
that
is
,
unto
the
receit
,
belief
,
and
acknowledgement
of
the
Doctrine
of
God
,
as
so
distinctly
made
known
,
and
into
the
worship
of
him
,
the
only
true
God
,
the
Father
by
,
through
,
and
as
made
known
by
,
and
in
the
Son
,
his
Mediation
and
Doctrine
,
declared
and
opened
by
the
Holy
Ghost
in
the
Gospel
,
and
in
his
power
working
there-through
in
the
heart
,
teaching
them
to
observe
all
things
that
I
command
you
,
&c.
Even
as
the
people
of
Israel
in
being
baptized
in
the
cloud
and
sea
,
were
obliged
to
believe
and
obey
Moses
,
and
the
Lord
as
ordering
them
by
him
,
1
Cor.
10.12
.
and
so
also
by
being
circumcised
,
Gal.
5.2.3
.
And
herein
they
that
are
baptized
,
are
baptized
into
the
death
of
Christ
,
to
expect
all
their
life
there-through
,
and
follow
him
therein
,
and
do
in
this
sence
put
on
Christ
,
Gal.
3.26
,
27.
that
is
,
An
Engagement
an
Obligation
to
listen
to
,
and
believe
on
him
,
as
they
have
him
declared
,
and
are
capable
of
listening
to
,
and
believing
on
him
,
and
so
a
professed
subjection
to
his
order
,
and
to
worship
God
by
him
,
and
take
content
in
the
grace
in
him
,
even
as
being
further
baptized
by
his
Spirit
in
the
opening
the
truth
to
their
hearts
,
and
shedding
his
love
abroad
therein
,
they
more
really
and
spiritually
put
him
on
by
way
of
actual
confidence
,
and
faith
in
him
,
as
their
righteousness
,
rejoycing
,
and
compleat
redemption
and
salvation
,
and
his
vertues
by
being
conformed
to
him
;
and
the
more
yet
by
being
also
baptized
with
trials
and
afflictions
,
Rom.
13.14
.
Ephes.
4.21
,
22.
Rev.
7.13
,
14
,
15.
3.
To
admit
the
baptized
into
the
Church
,
and
Kingdom
of
God
,
and
so
to
have
the
Name
of
God
and
of
Christ
put
upon
them
.
So
Matth.
28.19
,
may
also
be
understood
,
Baptizing
them
into
the
Name
of
the
Father
,
&c.
So
as
that
they
may
have
the
Name
of
the
true
God
upon
them
,
be
,
and
be
called
the
people
,
or
Church
of
God
,
Christians
;
as
of
old
the
Name
of
God
was
by
Circumcision
put
upon
Israel
;
and
so
also
to
bring
them
under
the
protection
,
help
,
and
blessing
of
that
Name
.
For
where
Gods
Name
is
put
upon
,
and
own'd
by
any
people
,
God
hath
respect
unto
them
for
his
Names
sake
,
and
for
that
cause
often
spares
,
helps
,
and
blesses
them
,
that
he
might
glorifie
his
Name
upon
them
,
and
make
other
people
know
,
that
it
is
better
to
be
his
people
,
worshippers
,
and
callers
upon
him
,
and
under
his
protection
,
then
any
other
Gods
,
or
powers
whatsoever
:
To
this
purpose
are
these
Scriptures
,
Psal.
124.8
.
Ezek.
20.9
,
14.
&c.
Jer.
14.7
.
Isai.
48.9
.
Psal.
115.8
,
9.
4.
And
so
to
distinguish
them
from
all
other
peoples
that
are
not
baptized
into
the
Name
of
Christ
,
and
receive
not
his
Gospel
,
as
Acts
11.26
.
Isai.
63.18
,
19.
And
to
oblige
them
to
unity
in
judgement
and
affection
amongst
themselvs
,
as
1
Cor.
1.10.13
I
beseech
you
,
Brethren
,
by
the
Name
of
our
Lord
Jesus
Christ
,
(
which
is
but
one
,
and
is
upon
you
all
)
that
ye
all
speak
the
same
thing
,
and
that
there
be
no
divisions
among
you
,
but
that
ye
be
perfectly
joyned
together
in
the
same
mind
,
and
in
the
same
judgement
.
Not
to
say
,
I
am
of
Paul
,
I
am
of
Apollos
,
I
am
of
Luther
,
I
am
of
Calvin
,
I
am
of
Arminius
;
to
make
and
maintain
Parties
,
Sects
,
and
Factions
,
in
the
Church
;
but
every
one
to
own
truth
from
,
or
by
any
one
,
and
singly
follow
after
it
,
and
all
own
themselves
only
obliged
to
Christ
,
and
his
Name
,
and
to
every
one
to
each
other
for
that
Name
sake
;
whence
it
follows
,
were
ye
baptized
into
the
Name
of
Paul
,
that
ye
should
only
cleave
to
him
,
and
neglect
,
and
slight
all
other
the
servants
of
Christ
for
Pauls
sake
,
and
only
follow
and
cry
him
up
.
Which
might
be
applyed
to
our
divisions
,
were
we
baptized
into
the
Name
of
Luther
,
or
Calvin
,
or
the
like
,
and
so
to
divisions
nearer
home
.
The
being
all
baptized
into
the
Name
of
Christ
,
should
make
us
all
adhere
to
Christ
,
and
to
receive
his
truth
by
any
one
he
speaks
it
by
,
and
love
one
another
for
his
sake
,
according
to
that
also
,
Ephes.
4.3
,
4
,
5.
4.
Concerning
the
Subject
of
Baptism
,
the
thing
principally
inquired
after
in
this
Discourse
.
1.
I
find
not
any
Scripture
in
so
many
words
say
,
That
Infants
are
to
be
baptized
,
or
instancing
that
the
Apostles
did
baptize
Infants
.
2.
I
find
not
any
Scripture
expresly
or
intimately
prohibit
the
Baptism
of
Infants
,
or
denying
that
they
were
baptized
.
For
,
3.
I
find
not
any
Scripture
say
,
That
only
believers
may
be
,
or
were
baptized
,
or
none
but
such
as
have
repented
,
do
confess
their
sins
,
profess
faith
,
&c.
4.
I
find
indeed
,
that
in
the
first
practise
of
Baptism
,
it
being
preacht
to
men
of
age
and
understanding
,
with
the
doctrine
it
baptized
into
,
they
being
perswaded
to
receive
that
doctrine
,
and
be
baptized
into
it
,
did
some
of
them
confess
their
sins
,
Mat.
3
6.
Acts
8.38
,
39.
others
,
profess
their
faith
,
And
such
were
baptized
,
having
not
ever
before
they
,
or
their
Fore-fathers
been
instructed
into
that
doctrine
,
or
been
baptized
thereinto
.
But
,
5.
I
find
not
that
either
John
,
or
Christs
Disciples
ever
turned
away
any
that
came
to
be
baptized
of
them
.
That
Position
of
the
Antipedobaptists
,
That
John
Matth.
3.
turned
away
the
Pharisees
and
Sadduces
,
is
without
proof
.
It
's
true
,
that
divers
(
yea
,
prabably
most
)
of
the
Pharisees
contemned
his
Baptism
,
and
rejected
the
counsel
of
God
against
themselves
,
Luke
7.30
.
but
neither
John
,
nor
any
other
servant
of
Christ
,
is
ever
said
to
have
rejected
them
there-from
.
John
in
that
Matth.
3.
indeed
takes
them
up
more
roughly
then
he
did
some
other
,
as
more
needing
it
,
(
and
yet
Luke
tells
us
,
he
said
the
same
to
the
multitude
,
Luke
3.7
.
)
but
withall
says
,
he
baptized
them
.
For
so
are
the
words
,
I
indeed
baptize
you
,
Mat.
3.11.6
.
Thence
I
find
too
,
That
the
Subject
of
this
Baptism
was
not
a
truly
spiritual
seed
of
Abraham
,
born
of
the
Spirit
,
either
as
administred
by
John
,
or
Christs
Disciples
;
for
Iohn
calls
them
he
baptized
,
a
generation
of
vipers
,
an
Epithite
too
harsh
for
persons
truly
regenerate
,
Luke
3.7
and
says
,
he
baptized
them
not
upon
their
repentance
,
or
that
had
repented
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
repentance
,
that
they
might
,
or
instructing
them
,
that
they
should
repent
,
Matth.
3.11
.
And
so
not
upon
faith
,
but
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
they
should
believe
in
him
that
is
to
come
,
Acts
19.3
,
4.
Thence
also
it
's
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
upon
,
or
after
usually
,
but
for
,
or
unto
the
remission
of
sins
:
Yea
,
John
plainly
intimates
,
that
he
admitted
chaff
as
well
as
wheat
into
the
floor
,
and
such
as
should
be
burnt
in
unquenchable
sire
,
Matth.
3.12
.
he
baptizing
such
as
still
received
the
Name
of
Publicans
;
yea
,
all
the
people
,
the
generality
doubtless
of
them
,
Luke
7.29
.
&
3.21
.
And
for
Christs
Disciples
,
they
baptized
and
discipled
such
as
our
Saviour
that
well
knew
them
,
tells
us
,
did
not
believe
,
John
6.64
.
yea
,
such
as
were
in
the
gall
of
bitterness
,
and
bond
of
iniquity
after
their
baptism
,
Acts
8.23
.
yea
,
they
brought
into
the
house
all
they
found
,
good
and
bad
,
Mat.
22.9
,
10
,
11
,
12.
&
13.47
,
48.
7.
I
find
indeed
,
that
once
the
Gift
of
the
Holy
Ghost
preceded
Baptism
,
viz.
in
Cornelius
,
and
his
friends
,
Acts
10.44
48.
They
being
uncircumcised
Gentiles
in
the
flesh
;
and
therefore
God
to
demonstrate
that
they
were
thenceforth
amongst
the
Gentiles
to
be
admitted
into
the
Church
by
Baptism
without
Circumcision
,
(
the
want
whereof
was
no
impediment
to
him
for
having
fellowship
with
them
,
and
to
take
away
scruple
from
the
believing
Jews
,
that
they
might
also
admit
them
to
their
fellowship
without
it
)
poured
forth
his
Spirit
first
on
them
,
whence
Peter
says
,
Can
any
forbid
water
,
that
these
should
not
be
baptized
that
have
received
the
Holy
Ghost
?
But
8.
I
find
that
usually
persons
were
baptized
before
such
receit
of
the
Holy
Ghost
,
as
Mat.
3.11
.
Acts
2.38
,
39.
&
8.12
,
13
,
16.
Yea
,
9.
I
find
that
divers
being
converted
had
their
whole
families
baptized
with
them
,
as
Acts
16.31
,
33.
&
1
Cor.
1.16
.
And
some
the
faith
of
whose
family
before
Baptism
there
is
not
the
least
mention
of
,
as
Acts
16.14
,
15.
But
now
happily
it
will
be
said
,
That
here
is
enough
said
against
Infant-baptism
,
because
it
's
granted
that
no
Scripture
expresly
says
,
that
Infants
were
,
or
ought
to
be
baptized
;
which
is
indeed
the
great
pillar
upon
which
Antipedobaptism
leaneth
,
nor
matter
they
that
no
Scripture
sayes
,
they
were
not
,
or
ought
not
.
For
what
is
not
written
,
say
they
,
is
not
to
be
believed
,
or
practised
.
Concerning
which
,
I
propound
to
further
consideration
.
1.
Whether
that
Maxime
strikes
not
down
one
main
pillar
of
theirs
.
For
if
what
is
not
written
,
is
not
to
be
believed
,
then
it
s
not
to
be
believed
that
all
that
were
baptized
were
capable
of
faith
,
or
(
rather
)
actually
professed
it
before
Baptism
.
For
it
s
not
written
,
that
either
all
in
the
Jaylours
house
,
or
that
any
in
Lydia's
house
beside
her self
profest
it
before
Baptism
,
Acts
16.15.33
.
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
believed
in
,
ver.
34.
is
of
the
singular
Number
,
and
agrees
with
the
Jaylor
,
&
so
is
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
rejoyced
,
and
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
house
wholly
)
is
such
,
as
concludes
not
all
in
the
house
actually
either
in
believing
,
or
rejoycing
,
it
may
signifie
as
well
in
,
or
concerning
all
his
house
,
as
with
them
all
as
companions
in
those
actings
.
The
Prophet
calls
the
women
with
their
sucking
Infants
to
assemble
solemnly
,
&
to
humble
themselves
before
the
Lord
,
Joel
2.12
.
14
,
15.
And
Nineveh
men
&
beasts
are
said
,
to
cry
to
God
,
and
put
on
sackcloth
;
and
yet
its
certain
that
neither
the
beasts
nor
Infants
were
active
in
those
repentings
,
&
solemn
humiliations
.
And
as
for
Lydia's
house
,
not
a
word
of
any
of
them
hearing
the
word
,
or
believing
before
Baptism
.
And
the
like
we
might
say
of
the
houshold
of
Stephanas
,
1
Cor.
1.16
.
Therefore
if
nothing
is
to
be
believed
that
the
word
is
silent
in
,
why
press
they
upon
men
to
believe
that
all
that
were
baptized
did
profess
faith
,
and
repentance
first
,
seeing
it
's
more
then
can
be
proved
?
2.
It
's
to
be
examined
,
whether
it
be
true
and
right
or
not
,
that
we
are
to
believe
,
or
do
nothing
but
what
we
have
some
express
Command
of
Christ
,
or
example
of
the
Apostles
in
terminis
,
to
warrant
us
in
.
I
suppose
it
s
not
every
way
currant
:
for
by
that
rule
it
s
not
lawful
for
a
man
that
is
a
Christian
to
take
upon
him
the
Office
of
a
Magistrate
,
or
Civil
government
over
Christian
people
;
For
neither
hath
Christ
,
not
any
of
his
Apostles
in
express
terms
commanded
it
,
nor
did
any
of
the
Apostles
practise
it
.
The
like
we
might
say
for
keeping
the
first
day
of
the
week
,
or
any
one
set
day
for
a
Sabbath
,
for
translating
the
Scriptures
into
our
English
tongue
,
and
for
womens
partaking
of
the
Supper
,
though
a
thing
generally
allowed
of
,
even
by
the
Antipedobaptists
.
If
a
man
of
a
contentious
spirit
lifted
,
he
might
make
as
great
stirs
about
it
to
the
disturbance
of
the
Church
,
as
is
made
about
Infant-baptism
,
for
there
is
neither
express
Command
of
Christ
,
or
practise
of
the
Apostles
,
or
Churches
in
their
times
in
which
there
is
express
mention
of
womens
participation
of
it
in
all
the
Scriptures
,
no
more
then
for
Infant
Baptism
.
The
institution
of
the
Supper
was
at
the
Passover
(
whereof
neither
is
there
any
where
express
mention
that
any
woman
ever
did
eat
)
with
the
twelve
Apostles
or
Disciples
who
are
numbred
up
and
named
,
Mat.
10.
and
its
evident
enough
they
were
all
men
,
and
it
was
to
them
that
he
sayd
,
Take
eat
&c.
and
drink
ye
all
of
this
;
and
do
ye
this
as
oft
as
ye
eat
it
,
&c.
in
remembrance
of
me
.
If
any
shall
say
that
that
all
was
a
representative
of
the
whol
Church
,
he
may
happily
say
true
but
more
then
by
any
express
Scripture
he
can
prove
.
I
know
no
one
expression
in
Scripture
that
says
either
let
women
participate
of
it
,
or
that
women
did
;
and
that
s
as
much
as
is
mainly
urged
against
Infant
Baptism
there
were
its
true
three
Thousand
converted
in
one
day
,
and
then
they
continued
in
breaking
of
bread
,
Acts.
2.
but
that
any
of
them
were
women
is
no
more
exprest
,
then
that
when
it
s
said
all
the
people
were
bapeized
,
there
were
some
Infants
amongst
them
,
in
the
fourth
of
the
Acts.
vers.
4.
where
the
number
of
the
men
is
said
to
be
five
Thousand
(
which
is
conceived
to
be
the
number
of
them
in
general
that
were
converted
,
and
not
only
of
those
that
were
converted
at
Peters
second
Sermon
there
mentioned
)
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
males
,
men
of
the
Masculine
sex
.
We
find
again
,
Acts.
20.5.6
.
that
the
Disciples
came
together
to
break
bread
,
but
that
there
were
any
women
amongst
them
is
not
exprest
,
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
Masculine
gender
too
,
whereas
the
word
for
a
woman
Disciple
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts.
9.36
.
and
though
its
true
that
we
have
a
Rule
,
that
the
less
worthy
gender
is
comprehended
in
the
more
worthy
,
yet
that
neither
proves
that
where
ever
the
Masculine
is
used
the
Feminine
too
is
comprehended
(
for
that
s
evidently
false
,
as
might
be
by
hundred
of
places
shewed
)
now
that
it
s
so
there
,
unless
it
were
first
prooved
that
there
were
some
of
that
less
worthy
gender
at
that
meeting
.
I
know
again
that
the
Apostle
bids
that
a
man
should
examin
himself
and
so
eate
and
drink
in
that
Supper
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
utriusque
sexus
,
may
be
applied
and
often
is
to
men
and
women
both
,
yet
there
is
no
express
mention
of
women
,
and
forasmuch
as
it
s
often
used
of
men
only
without
inclusion
of
women
(
as
in
John
.
3.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
There
was
a
man
named
Nicodemus
,
1
Tim.
2.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
man
Christ
Jesus
.
So
in
Mat.
19.5
.
Mar.
10
,
7.
and
Ephes.
5.31
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
man
shall
leave
father
and
mother
,
and
shall
be
joyned
to
his
own
wife
.
So
Ioh.
7.22
.
On
the
Sabath
day
ye
circumcise
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
man
;
surely
women
were
neither
circumcised
,
nor
had
wives
.
See
the
like
in
Heb.
5.1
.
every
high
Preist
is
taken
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
amongst
men
.
Heb.
7
,
8.
there
they
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
men
,
take
tithes
,
and
ver.
28.
The
law
made
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
men
priests
.
In
all
which
places
,
it
is
evident
that
men
signifies
men
of
the
male
kind
only
(
now
seeing
it
is
so
I
say
)
any
man
that
would
stand
as
stifly
against
this
,
as
some
do
against
Infant
baptism
,
might
puzzle
his
Antagonist
to
prove
that
it
is
there
to
be
taken
for
men
and
women
both
,
especially
too
,
seeing
he
bids
them
or
affirms
of
them
,
whom
upon
examination
he
admits
unto
that
ordinance
,
that
they
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
annunciare
,
declare
or
shew
forth
the
Lords
death
,
when
they
participate
,
and
it
s
expresly
forbidden
women
in
the
same
Epistle
,
Chap.
14.34
,
35.
to
speak
in
the
Church
,
or
Congregation
.
And
whereas
it
may
be
said
again
,
that
the
Epistle
was
writ
to
all
the
Saints
in
Corinth
,
and
all
that
call
upon
the
Name
of
the
Lord
Jesus
,
it
might
easily
be
replyed
(
and
truly
too
)
that
all
things
in
the
Epistle
are
not
therefore
applicable
to
every
one
of
them
its
writ
to
,
as
that
in
chap.
1.8
.
That
they
were
inriched
with
every
thing
in
Christ
in
all
utterance
and
knowledge
and
came
behind
in
no
gift
,
seeing
he
says
in
chap.
8.
All
have
not
this
knowledge
:
and
chap.
15.
Some
of
them
had
not
the
knowledge
of
God
.
Yea
its
plain
,
that
some
things
●n
it
concern
women
and
not
men
,
as
about
silence
in
the
Churches
,
and
covering
their
heads
,
cap.
11.
&
14.
And
other
things
men
and
not
women
,
as
in
the
same
Chapters
,
however
its
evident
that
here
is
no
express
commandement
nor
practise
of
the
Churches
related
,
in
which
there
is
express
mention
of
womens
partaking
of
the
Supper
,
and
I
think
all
Churches
agree
about
it
,
that
its
lawfull
and
good
that
they
partake
of
it
.
So
that
the
bare
want
of
express
command
in
so
many
words
or
of
the
like
express
mentioning
a
thing
as
practised
by
the
Apostles
,
is
no
sufficient
ground
to
conclude
a
practise
sinfull
,
they
that
make
that
their
rule
in
approving
or
condemning
practises
might
make
as
great
disturbances
in
other
things
that
are
warrantable
enough
as
well
as
in
Infant
Baptism
.
For
,
3.
It
s
to
be
considered
further
,
that
Christ
is
not
so
circumstantiall
in
his
precepts
or
injunctions
of
outward
meer
positive
Ordinances
as
Moses
was
:
Moses
,
or
rather
God
to
and
by
Moses
,
sets
down
to
every
pin
and
peg
in
the
Tabernacle
,
how
it
must
be
made
,
and
delivers
more
circumstantially
the
commands
of
Circumcision
and
Passover
as
the
age
and
time
in
which
they
were
to
be
done
,
how
often
and
in
what
form
,
but
so
doth
not
Christ
,
he
hath
not
by
himself
or
by
his
Apostles
set
down
at
what
certain
age
a
man
should
be
Baptized
,
or
eate
the
Supper
,
nor
in
what
Form
,
whether
all
the
body
or
some
part
of
it
must
be
dipt
,
or
washed
in
Baptism
,
how
often
and
upon
what
times
of
the
year
the
Supper
is
to
be
taken
,
nor
in
what
gesture
.
He
hath
not
bounded
the
Church
thus
in
the
circumstances
of
his
Ordinances
.
Nay
he
hath
not
as
we
noted
before
,
said
any
where
,
ye
may
,
or
ye
may
not
(
in
terminis
)
Baptise
Infants
,
or
ye
must
not
Baptise
men
till
they
have
first
beleeved
.
Now
whereas
its
commonly
objected
,
Object
.
that
this
is
to
make
Christ
a
less
perfect
and
faithfull
mediator
and
dispenser
of
the
things
of
God
then
Moses
;
in
my
minde
it
s
ignorantly
spoken
,
and
they
that
so
object
consider
not
in
what
the
faithfulness
and
perfection
of
Christs
ministration
above
Moses
standeth
.
For
,
1.
Sure
his
faithfulness
stands
in
this
,
Sol.
That
he
discharge
al
that
Office
that
his
Father
hath
imposed
upon
him
,
be
it
what
it
will
.
Now
if
his
Father
no
where
injoyned
him
to
such
circumstantiateness
in
his
Ordinances
,
he
is
not
chargeable
with
unfaithfulness
if
he
do
not
so
circumstantiate
them
.
2.
Moses
was
a
servant
and
amongst
servants
,
and
his
Law
was
a
ministration
of
servitude
,
and
though
to
sons
also
,
yet
to
sons
under
age
,
and
nothing
different
from
servants
in
respect
of
tutelage
,
even
the
most
beleeving
of
them
:
Gal.
4.1
,
2.
Heb.
3.2
,
5.
But
Christ
is
the
Son
in
his
house
,
in
which
are
sons
also
not
under
that
or
the
like
tutelage
,
yea
his
people
are
to
him
in
the
capacity
of
a
wife
or
Spouse
.
Now
whether
is
greater
perfection
to
lead
to
,
and
leave
at
,
more
liberty
in
externall
matters
not
morrall
,
or
to
bind
up
to
more
servitude
and
with
more
charges
.
Servants
and
Schollers
may
have
every
part
of
their
work
set
them
with
more
formality
or
exact
mention
of
every
punctilio
,
especially
while
under
none
age
,
but
a
wife
or
son
more
grown
,
may
be
left
more
to
liberty
and
their
discretion
,
and
not
so
bound
and
tyed
up
with
outward
formall
precepts
.
Nor
follows
it
thence
,
that
then
we
have
greater
liberty
to
sin
;
Rom.
4.15
.
for
,
where
no
Law
is
,
there
is
no
transgression
:
there
is
no
sin
in
those
things
but
whyt
stands
in
crossing
a
positive
Law
,
or
binding
upon
men
,
that
as
a
Law
,
that
he
hath
left
at
liberty
and
not
bound
us
to
;
these
things
being
applyed
onely
to
things
of
externall
Form
and
Ordinance
,
not
to
the
things
of
the
inside
and
Spirit
,
and
what
flows
from
thence
of
morall
practise
,
such
as
the
love
of
God
and
man
with
the
branches
of
it
,
which
are
due
from
us
,
though
God
should
not
expresly
by
word
injoyn
them
to
us
,
there
being
a
Law
of
Nature
and
Grace
too
,
to
injoyn
us
thereunto
.
3.
But
to
come
more
up
to
the
business
:
In
the
Law
was
a
less
discovery
of
love
,
and
more
of
service
in
carnal
things
,
shadowing
out
those
spiritual
things
in
which
the
love
of
God
was
more
brightly
to
be
evidenced
:
In
the
Gospel
is
more
discovery
of
Love
,
and
therefore
more
spirit
,
and
less
carnal
service
.
As
the
Sun
growing
higher
,
the
shadows
shorten
;
So
the
Gospel
being
now
more
clear
,
the
shadows
of
external
Ceremonies
or
Documents
are
less
insisted
on
.
4.
The
time
of
the
Law
being
as
the
time
of
Infancy
,
and
less
growth
in
understanding
,
and
the
time
of
the
Gospel
as
the
time
of
riper
years
;
as
men
grown
can
take
hints
of
things
,
and
perceive
the
Speakers
mind
in
them
,
when
little
children
need
to
be
told
plainly
every
circumstance
:
So
then
,
the
Ministration
fitted
to
those
times
needed
to
be
more
circumstantial
;
whereas
now
having
the
light
and
help
of
those
former
Documents
,
some
hints
in
Scripture
may
declare
the
Will
of
Christ
to
our
understanding
,
where
there
are
no
such
exact
express
mentionings
of
it
.
So
that
that
Objection
vanishes
.
It
's
so
far
from
being
Antichristianism
,
and
a
denying
of
Christ
come
in
the
flesh
(
as
some
would
have
it
)
to
say
,
that
Christ
is
less
exact
in
the
matters
of
external
Forms
,
rhat
it
's
rather
Antichristianism
,
and
a
tacit
denyal
of
him
come
in
the
flesh
,
to
make
him
so
exact
in
Forms
.
And
yet
something
of
Form
he
hath
left
us
too
,
we
being
not
yet
come
to
full
age
,
to
perfection
in
knowledg
and
fulness
of
Spirit
,
but
much
carnal
yet
.
And
I
acknowledg
and
beleeve
,
that
what
Ordinances
he
left
us
we
are
not
proudly
to
despise
,
slight
,
alter
and
change
,
as
if
needless
to
us
,
or
matters
to
be
ordered
meerly
by
our
wills
;
but
it
becomes
us
to
wait
upon
him
in
them
,
not
setting
up
our
Posts
by
his
Posts
,
nor
yet
being
more
holy
then
God
and
Christ
,
Ezeck
43.8
.
and
more
strict
and
circumstantial
then
he
hath
been
in
prescribing
them
to
us
.
4.
Yea
I
propound
to
Consideration
that
passage
,
Rev.
11.1
,
2.
where
it
's
said
,
A
Reed
like
a
Rod
was
given
to
John
,
and
the
Angel
said
to
him
,
Rise
and
measure
the
Temple
of
God
,
and
the
Altar
,
and
them
that
worship
therein
;
but
the
Court
that
is
without
the
Temple
cast
out
,
and
measure
it
not
,
for
it
's
given
to
the
Gentiles
.
By
the
Temple
of
God
,
is
plainly
in
the
Scriptures
meant
the
Church
in
union
and
fellowship
with
Christ
by
Faith
and
Spirit
,
as
he
is
the
Altar
and
Sacrifice
,
and
they
that
worship
in
it
are
the
particular
Saints
worshipping
and
adoring
God
in
the
Mediation
and
Sacrifice
of
Christ
,
and
in
the
unity
of
Spirit
with
Christ
and
one
another
;
that
's
the
Temple
worshipping
:
These
are
to
be
measured
with
a
Reed
like
a
Rod
or
Scepter
;
these
are
to
be
cared
for
peculiarly
,
and
the
proportion
of
them
diligently
to
be
taken
,
both
Temple
and
Worshippers
;
God
will
not
have
an
inch
of
them
lost
,
nor
will
he
have
any
defect
or
redundancy
in
this
spiritual
Worship
;
according
to
this
men
are
to
be
reckoned
of
,
accounted
and
esteemed
the
Sion
of
God
.
By
the
Court
without
the
Temple
,
is
meant
that
into
which
all
the
people
come
,
(
for
it
's
an
evident
allusion
to
the
Temple
of
old
,
)
the
external
outward
profession
with
the
things
of
it
,
the
worship
of
external
Services
or
Forms
;
this
is
not
to
be
measured
,
with
such
exactness
to
be
insisted
on
and
proportioned
to
the
true
Worshippers
,
as
if
they
were
to
be
known
,
or
men
to
be
reckoned
such
by
that
,
but
to
be
left
out
as
given
to
the
Gentiles
,
the
prophane
Heathen
in
hearts
;
it
's
given
to
them
to
come
in
thither
,
to
have
the
Name
of
Christ
,
and
of
the
outward
Court
,
whence
(
as
those
things
that
were
done
in
the
outward
Court
were
said
to
be
done
[
](A86561-e15080-b)*
*
2
Chro.
6.24
.
Psal.
12
2.
with
Luke
1.10
.
in
the
Temple
)
[
](A86561-e15090-b)†
†
2
Thes.
2.4
.
Antichrist
is
said
to
sit
in
the
Temple
of
God
;
namely
,
in
the
outward
Court
of
external
Profession
,
yea
in
every
various
Form
,
trampling
under
feet
the
Sion
and
Jerusalem
of
God
.
And
it
's
considerable
to
me
,
whether
all
the
stir
and
hurly-burly
about
external
Forms
and
outward
Ordinances
,
is
not
mens
endeavoring
to
measure
the
outward
Court
,
and
to
take
it
from
the
Gentiles
(
that
worship
not
at
the
Altar
and
in
the
Temple
)
to
whom
yet
it
's
given
:
and
if
that
be
not
,
what
it
is
I
would
be
willingly
informed
.
5.
I
consider
,
that
things
not
plainly
exprest
in
the
Scriptures
by
way
of
Precept
or
Example
,
may
yet
be
couched
therein
;
and
the
truth
and
lawfulness
of
things
may
be
rightly
deduced
from
places
that
plainly
in
words
affirm
them
not
.
As
for
instance
;
Christ
proves
out
of
the
Books
of
Moses
to
the
Sadduces
(
who
are
said
to
have
accounted
no
part
of
the
Scripture
Canonical
but
them
)
that
the
dead
shall
rise
again
;
whereas
in
all
those
Books
there
is
not
one
expression
of
the
dead
rising
:
He
proves
it
as
contained
in
the
bowels
of
that
saying
of
God
to
Moses
,
I
am
the
God
of
Abraham
,
Mat.
22.32
.
and
the
God
of
Isaac
,
and
the
God
of
Jacob.
And
so
the
Apostle
proved
from
the
Scriptures
the
needlessness
of
Circumcision
to
the
beleeving
Gentiles
,
though
there
is
not
an
expression
openly
saying
it
through
all
the
Prophetical
Writings
;
but
he
shews
it
by
considering
the
ground
and
end
of
Circumcision
,
and
some
other
truths
of
Scripture
whence
he
deduces
it
.
The
like
may
be
said
of
womens
partaking
of
the
Supper
,
and
a
Christian
man
being
a
Magistrate
.
Yea
the
very
Denyers
of
Infant
Baptism
take
,
or
pretend
to
take
,
this
course
in
what
they
say
against
it
.
For
there
is
not
(
as
we
said
before
)
one
express
saying
,
that
Infants
should
not
be
baptized
,
or
that
none
but
Beleevers
actually
,
or
such
as
profess
Faith
and
Repentance
should
be
baptized
;
or
that
all
rhat
were
baptized
,
did
so
beleeve
or
profess
:
only
they
speak
of
some
Instances
of
former
practise
of
the
Apostles
baptizing
such
,
from
whence
they
draw
those
deductions
,
and
with
which
they
make
a
great
noise
,
and
easily
take
silly
women
and
simple
people
that
cannot
see
into
the
Scripture
depths
,
nor
well
understand
reason
according
to
Scripture
:
Though
they
may
exclaim
against
deductions
in
others
,
yet
they
are
full
of
them
themselves
.
It
's
not
said
(
in
terminis
)
Baptize
Infants
,
or
that
the
Apostles
did
so
,
therefore
they
may
not
be
baptized
;
which
is
but
like
that
,
It
's
not
exprest
that
women
received
the
Supper
in
the
Apostles
times
,
or
that
Christ
instituted
it
for
them
also
,
therefore
they
ought
not
to
eat
of
it
:
Or
that
of
the
Sadduces
;
Moses
no where
mentions
the
Resurrection
of
the
dead
in
all
his
Writings
,
therefore
from
his
doctrine
it
cannot
be
proved
.
6.
Things
couched
in
Scripture
grounds
,
and
thence
deduceable
,
are
no
less
truths
or
warrantable
then
truths
plainly
expressed
.
As
it
's
as
very
a
truth
couched
in
Moses
his
Writings
,
that
Abraham
,
and
so
the
dead
,
shall
arise
,
as
it
is
in
the
Apostle's
plain
saying
it
,
though
not
so
easily
by
every
one
perceived
.
And
so
,
that
Jesus
is
the
Christ
,
is
a
truth
as
really
couched
in
the
Prophetical
Writings
,
as
if
it
had
been
in
so
many
words
exprest
,
though
there
is
no
such
plain
expression
in
all
the
Prophets
.
The
like
may
be
said
for
Justification
by
Faith
without
the
Works
of
the
Law
,
as
Paul
hath
thence
gathered
and
proved
substantially
,
though
such
an
express
saying
is
in
none
of
them
Scriptures
to
be
found
.
It
's
true
,
by
the
Apostle
they
are
made
evident
to
be
truths
,
but
not
made
truths
by
his
evidencing
them
;
they
were
there
couched
and
contained
before
his
searching
them
and
bringing
them
out
,
nay
they
could
not
rightly
have
been
deduced
thence
,
if
they
had
not
formerly
been
there
couched
.
Now
they
that
see
not
the
truths
couched
in
sayings
,
nor
pierce
to
any
truth
but
what
is
plain
in
the
saying
,
they
cry
out
that
such
things
are
falshoods
that
they
cannot
there
see
;
not
because
they
are
so
,
but
because
they
see
them
not
as
they
lie
there
couched
.
As
the
Sadduces
clamored
against
the
Pharisees
,
that
their
doctrine
of
the
Resurrection
of
the
dead
was
an
Error
,
not
delivered
to
them
from
God
by
Moses
their
Lawgiver
,
because
they
could
not
see
it
in
his
Writings
,
though
there
it
was
,
and
there
Christ
found
it
:
and
as
the
false
Apostles
clamored
against
Paul
,
about
the
doctrine
of
Justification
by
Faith
without
the
Works
of
the
Law
and
Circumcision
,
upon
the
like
grounds
,
and
with
as
little
reason
.
And
this
Consideration
might
at
least
stop
the
clamorousness
of
men
,
that
,
with
the
fool
,
Prov.
14.16
.
rage
and
are
confident
upon
this
ground
,
meerly
that
the
Scripture
hath
no
such
open
and
manifest
expression
,
lest
by
their
rashness
they
deny
truth
contained
more
hiddenly
in
the
Scriptures
,
and
trouble
the
Churches
of
God
needlesly
,
as
the
Sadduces
did
.
I
grant
,
it
's
true
,
that
there
is
no
truth
couched
in
Scripture
,
and
thence
to
be
deduced
,
that
doth
contradict
or
evacuate
any
plain
express
truth
of
Scripture
:
any
collection
from
Scripture
contradicting
the
open
saying
of
Scripture
,
is
to
be
rejected
as
not
rightly
deduced
;
for
the
Scriptures
,
though
in
some
places
they
may
seem
,
yet
in
no
place
doth
deny
or
contradict
it self
in
other
places
:
But
many
truths
are
couched
in
Scripture
,
that
are
not
so
openly
exprest
in
plain
sayings
as
some
others
be
,
as
we
before
instanced
.
I
conceive
if
those
called
Anabaptists
did
seriously
consider
this
(
and
yet
this
is
as
plain
and
undenyable
a
Truth
as
any
can
be
pleaded
for
)
it
would
make
them
more
sober
towards
others
in
this
point
of
Infant
Baptism
,
and
not
so
vainly
to
vapor
,
and
so
proudly
to
insult
,
as
some
of
them
do
in
their
own
conceptions
of
the
undenyableness
of
this
ground
for
denying
it
,
viz.
that
it
's
not
plainly
exprest
in
any
Scripture
Instance
or
Precept
.
And
now
let
us
in
the
next
place
see
if
any
ground
for
it
may
be
found
couched
in
the
Scriptures
:
and
therein
first
of
all
let
us
view
the
Commission
given
by
Christ
to
his
Apostles
for
Gentile-Baptism
.
1.
That
Commission
we
find
in
Mat.
28.19
,
20.
All
Power
in
Heaven
and
Earth
is
given
unto
me
,
go
ye
therefore
disciple
ye
all
the
Gentiles
,
baptizing
them
into
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
teaching
them
to
observe
all
things
whatsoever
I
have
commanded
you
,
&c.
Where
,
first
,
we
have
to
be
noted
,
the
ground
of
this
Commission
,
in
Vers.
18.
All
Power
is
given
to
me
in
Heaven
and
Earth
;
that
is
,
Though
as
the
eternal
Word
I
had
all
Power
over
all
Creatures
before
,
they
being
all
made
by
me
,
Joh.
1.2
,
3
Col.
1.16
.
yet
could
I
not
with
consistence
with
my
Truth
or
Holiness
order
all
of
them
,
or
any
of
lost
mankind
,
as
now
upon
the
account
of
my
Death
and
Resurrection
I
am
in
the
nature
of
man
impowered
to
do
:
had
I
not
dyed
and
risen
for
men
,
I
must
have
destroyed
them
all
for
ever
;
but
as
virtually
upon
this
account
before
,
so
actually
now
and
in
the
nature
of
man
am
I
invested
with
Power
and
Authority
,
as
of
Lordship
over
all
Creatures
,
to
order
and
dispose
them
as
I
please
agreeable
to
my
Fathers
Will
;
so
over
Mankind
,
to
help
and
save
them
,
and
make
all
things
subservient
to
my
designs
about
them
:
Therefore
also
have
I
Power
to
make
new
Orders
,
and
grant
out
new
Commissions
what
and
to
whom
I
please
,
as
also
to
protect
and
defend
them
that
I
employ
in
the
execution
of
my
said
Orders
and
Commissions
:
Therefore
I
command
,
require
and
commissionate
you
to
be
my
Servants
and
Messengers
in
the
Work
that
I
please
to
enjoyn
you
;
Go
ye
therefore
.
And
further
,
For
as
much
as
by
virtue
of
my
Death
and
Resurrection
for
all
men
,
I
have
ransomed
all
men
,
even
all
the
Nations
of
the
world
out
from
under
the
power
of
the
sentence
to
death
and
condemnation
,
to
which
the
Covenant
,
broken
by
Adam
as
soon
as
made
with
him
almost
,
did
bind
them
over
;
so
as
that
now
,
that
Sin
and
Law
notwithstanding
,
you
and
what
ever
Death
by
occasion
thereof
falling
upon
them
,
I
can
save
any
of
them
in
looking
up
to
me
;
and
for
so
much
as
that
is
the
way
to
their
life
and
happiness
,
the
only
way
to
it
,
that
they
be
obedient
and
subject
to
my
Government
,
and
beleeve
on
me
;
*
God
having
given
all
Nations
to
me
for
mine
inheritance
,
Psal.
28
8.
Isai.
49.7
.
Acts
4.12
.
1
Cor.
1.21
.
&
Joh.
1.4.5.9
.
and
the
utmost
ends
of
the
Earth
for
my
possession
,
and
me
to
be
his
Salvation
to
the
ends
of
the
Earth
,
No
other
Name
given
under
Heaven
by
which
they
can
or
may
be
saved
:
and
for
as
much
also
as
the
light
of
the
knowledg
of
God
by
me
as
the
eternal
Word
,
in
the
fulness
of
time
to
be
made
flesh
suffer
and
dye
,
held
forth
to
them
formerly
in
the
Wisdom
of
God
,
they
by
wisdom
knew
not
,
but
the
light
shining
in
darkness
they
do
not
comprehend
:
It
's
therefore
my
pleasure
to
send
a
plain
Declaration
of
my
Mind
unto
them
,
and
not
only
to
reserve
that
priviledg
to
the
people
of
Israel
,
as
formerly
,
(
the
partition
wall
between
them
and
all
other
Nations
being
broken
down
by
my
sufferings
.
)
Ephes.
2.15
.
Therefore
,
Go
ye
,
my
chosen
servants
,
and
Embassadours
,
Disciple
all
the
Gentiles
,
baptizing
them
into
the
Name
,
&c.
Here
then
secondly
,
we
have
the
Commission
it self
,
wherein
baptism
was
first
by
our
Saviour
appointed
to
the
Gentiles
,
as
a
medium
of
their
being
discipled
to
him
.
I
confess
baptism
was
practised
before
,
and
that
too
upon
all
the
people
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
3.21
.
people
of
every
sort
at
least
,
a
word
large
enough
to
include
infants
too
,
Deut.
31.12
.
Luke
9.13
.
with
Matth.
14.21
.
Jude
5.
but
to
our
purpose
this
commission
is
more
pertinent
,
because
it
was
given
for
the
baptizing
of
the
Gentiles
,
and
discipling
them
,
and
so
its
rather
to
be
read
,
All
the
Gentiles
,
(
as
the
same
phrase
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
translated
in
other
places
,
as
Acts
15.17
.
Rom.
15.11
.
2
Tim.
4.17
.
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gentiles
,
commonly
)
they
having
sufficient
warrant
before
for
discipling
and
baptizing
the
Jews
in
the
former
practising
of
baptism
by
John
,
and
themselves
upon
them
,
and
the
commission
given
them
,
Matth.
10.
when
the
Gentiles
were
expresly
excluded
.
No
other
being
to
be
baptized
,
but
such
as
were
of
the
visible
Church
of
God
before
,
Children
of
the
Kingdom
,
upon
whom
the
name
of
God
was
called
,
and
so
baptism
was
not
to
them
the
way
of
taking
into
the
Church
and
Kingdom
of
God
,
but
for
further
instructing
,
and
taking
in
further
them
that
were
somewhat
instructed
in
it
before
:
for
that
's
clear
that
the
people
of
the
Jews
were
already
in
the
visible
Church
,
the
Vineyard
of
God
,
and
Children
of
the
Kingdom
,
as
in
Matth.
8.12
.
&
21.42
,
43.
The
hedg
was
yet
about
them
,
and
the
clouds
rained
upon
them
,
&c.
But
now
unto
the
Gentiles
,
(
not
fore-proselited
and
circumcised
)
baptism
was
the
way
of
taking
them
in
,
and
declaring
and
owning
them
to
pertain
to
the
Church
:
nor
do
we
read
of
any
Gentile
,
or
Heathen
,
coming
into
the
visible
Body
and
Company
of
the
Church
,
to
be
accounted
of
them
by
any
other
way
or
medium
of
outward
institution
after
Christ's
resurrection
,
circumcision
being
not
practised
upon
them
and
theirs
in
their
admission
,
as
was
formerly
used
in
proseliting
them
.
Indeed
that
the
false
Apostles
stood
for
,
and
would
have
had
the
way
of
their
entrance
and
admission
still
:
in
which
two
it
is
observable
,
that
they
make
no
mention
of
circumcising
their
infants
,
but
that
they
,
the
Disciples
,
ought
to
be
circumcised
,
as
was
the
manner
of
Moses
;
and
Paul
speaking
to
the
Galathians
,
says
,
They
constrain
you
,
and
would
have
you
to
be
circumcised
,
Gal.
6.12
,
13.
not
mentioning
infants
,
and
yet
it
is
certain
that
it
was
the
manner
of
Moses
to
circumcise
the
infant
male
of
all
that
came
in
,
and
so
by
that
rule
they
are
included
under
the
words
You
,
and
Disciples
also
;
they
were
reckoned
as
parts
of
them
in
the
external
profession
.
A
man
might
as
colourably
wrangle
and
plead
that
the
false
Apostles
desired
only
the
circumcision
of
the
actual
believers
of
their
Gentiles
,
and
not
of
their
infants
,
because
they
never
mention
their
infants
,
and
because
Paul
says
,
But
they
desire
to
have
you
circumcised
;
as
that
they
baptized
such
only
,
and
not
infants
,
because
there
infants
are
not
exprest
in
the
mention
making
of
their
baptism
.
If
the
Apostle
include
their
infants
in
the
word
[
you
]
speaking
of
the
way
of
admission
into
the
Church
which
the
false
Apostles
pleaded
for
,
then
I
see
no
reason
or
colourable
ground
to
exclude
them
,
when
they
speak
of
the
way
in
which
the
true
Apostles
did
admit
them
.
Nor
find
I
any
such
argument
used
by
the
Apostle
against
the
Gentiles
circumcision
(
which
yet
were
it
as
the
Antipedobaptists
say
,
would
have
been
a
good
one
)
as
this
,
viz.
that
in
case
we
admit
circumcision
according
to
the
custom
of
Moses
,
then
we
must
bring
in
infants
too
into
the
Church
again
,
which
are
as
uncapable
of
being
members
of
the
Church
now
,
as
dogs
or
swine
,
(
as
some
of
the
Antipedobaptists
are
ready
over
rashly
to
say
,
)
this
would
presently
have
struck
the
nail
on
the
head
;
for
they
that
were
according
to
the
will
of
God
circumcised
,
were
taken
thereby
into
the
Church
of
God
,
the
Kingdom
of
Heaven
,
according
to
the
outward
visible
Court.
Had
this
been
a
known
principle
or
maxime
amongst
the
professours
of
Christ
,
and
had
Christ
and
his
Apostles
taught
them
such
doctrine
,
as
that
children
are
to
be
no
part
of
the
Church
instituted
by
him
,
there
had
been
no
ground
for
the
false
Apostles
to
have
stood
upon
circumcision
after
the
manner
of
Moses
.
And
no
doubt
but
the
Apostles
would
have
made
use
of
such
an
argument
against
them
,
had
there
been
such
a
Maxime
,
seeing
it
would
easily
and
evidently
have
confuted
them
,
and
served
to
settle
the
Church
in
peace
in
that
hot
contention
.
The
exclusion
of
children
from
admission
into
the
visible
Church
,
would
have
broken
in
pieces
the
ordinance
of
circumcision
,
that
appointing
all
the
male
children
to
be
circumcised
,
and
so
to
be
admitted
into
the
visible
Church
with
their
parents
.
The
general
silence
of
this
argument
against
them
in
so
hot
a
contest
,
and
when
the
Apostles
writ
so
much
to
the
believers
to
settle
their
minds
against
circumcision
,
and
its
doctrine
,
as
also
of
the
Jews
,
and
false
Apostles
,
taxing
the
Apostles
with
casting
out
,
and
rejecting
children
,
is
to
me
as
good
or
better
an
argument
to
prove
that
there
was
no
such
Maxime
,
as
the
exclusion
of
infants
from
the
visible
Church
,
then
the
general
silence
of
infants
baptized
is
to
prove
that
there
was
no
infants
admitted
by
baptism
.
But
to
return
to
the
Commission
for
discipling
the
Gentiles
,
Go
,
disciple
all
the
Gentiles
,
&c.
The
Anti-pedobaptists
find
two
Arguments
here
to
exclude
children
.
1.
That
our
Saviour
says
,
they
are
first
to
be
discipled
before
they
be
baptized
,
and
that
children
cannot
be
.
2.
That
the
word
them
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
agrees
not
with
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
Nations
,
or
Gentiles
,
it
being
neuter
,
but
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
masculine
;
but
it
rather
agrees
with
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
included
in
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
them
,
Disciples
.
Of
these
two
things
I
confess
they
make
a
great
noise
,
but
when
they
are
examined
there
appears
no
cause
for
it
.
For
,
1.
To
the
first
it
may
be
said
,
not
only
,
1.
The
order
of
words
is
not
always
the
order
of
actions
therein
spoken
,
for
if
so
,
then
John
baptized
before
he
preached
(
which
they
will
in
no
wise
admit
:
)
For
it
is
said
,
Mark
1.4
.
That
John
was
in
the
wilderness
baptizing
and
preaching
the
baptism
of
repentance
.
If
the
order
of
words
shew
the
order
of
actions
,
then
John
baptizing
before
he
preached
the
doctrine
of
baptism
,
baptized
some
that
did
not
believe
that
doctrine
;
for
how
should
they
believe
it
before
it
was
preached
,
and
so
by
that
way
of
arguing
they
get
nothing
,
and
yet
this
they
often
make
use
of
,
as
again
in
that
of
Mar.
16.16
.
He
that
believeth
and
is
baptized
,
shall
be
saved
.
See
,
say
they
,
believing
is
before
baptizing
,
no
man
must
be
baptized
till
he
have
first
believed
,
not
considering
that
by
the
same
way
of
arguing
,
men
must
first
confess
with
their
mouth
to
salvation
that
Christ
is
the
Lord
,
before
they
heartily
believe
to
righteousness
that
God
hath
raised
him
from
the
dead
;
because
such
is
the
order
of
words
,
Rom.
10.9
.
If
thou
confess
with
thy
mouth
that
Jesus
is
the
Lord
,
and
believe
in
thy
heart
that
God
hath
raised
him
from
the
dead
,
thou
shalt
be
saved
.
And
yet
who
sees
not
that
that
should
be
a
vain
confession
of
his
Lordship
,
and
not
to
salvation
,
as
ver.
10.
that
proceeds
from
a
heart
,
not
first
believing
that
Lord
.
And
by
the
like
way
of
reasoning
,
when
our
Saviour
says
,
Joh.
10.16
.
Other
sheep
I
have
that
are
not
of
this
fold
,
them
must
I
also
bring
,
and
they
shal
hear
my
voice
;
because
he
first
mentions
bringing
them
,
before
their
hearing
his
voice
:
it
should
follow
that
they
must
first
be
brought
by
him
,
(
namely
,
to
that
fold
,
as
follows
,
and
there
shall
be
one
fold
,
&c.
)
before
they
hear
his
voice
.
Well
then
,
let
us
so
take
it
,
but
by
what
manner
of
action
must
they
then
be
brought
by
him
to
the
fold
,
that
is
,
to
his
Church
,
whereof
his
Disciples
were
the
members
:
if
not
by
causing
them
to
hear
his
voice
,
for
that
follows
after
their
being
brought
,
(
though
usually
to
that
he
himself
goes
out
to
them
with
his
servants
,
to
call
and
bring
them
in
,
Prov.
9.3
,
4.
with
Luke
14.21
.
)
then
sure
it
is
by
his
servants
baptizing
them
in
their
infancy
,
before
they
be
capable
of
hearing
him
,
for
by
what
other
action
men
should
be
brought
to
his
fold
before
hearing
him
,
I
cannot
tell
,
and
if
that
be
the
action
to
go
before
,
let
it
pass
for
an
impertinent
place
to
our
business
,
but
so
we
shall
get
much
more
by
the
bargain
,
if
not
,
let
them
shew
us
how
else
he
brings
them
before
they
hear
him
,
or
else
quit
this
manner
of
reasoning
from
the
order
of
words
.
But
I
say
not
only
this
may
be
replied
to
it
:
but
also
,
2.
It
's
not
true
,
that
Christ
bids
them
make
them
Disciples
first
,
and
then
afterward
baptize
them
.
For
the
words
are
not
going
Disciple
and
baptize
,
but
going
Disciple
,
baptizing
,
&c.
And
it
is
usual
in
such
manner
of
speaking
,
for
the
Participle
to
declare
the
manner
of
or
some
mediate
act
unto
the
thing
spoken
of
in
the
precedent
Verb
:
as
to
give
some
instances
.
The
Apostle
,
Tit.
1.11
.
sayes
of
the
Circumcision
,
That
they
subvert
whole
houses
,
teaching
things
that
they
ought
not
,
&c.
was
not
teaching
things
they
ought
not
the
way
by
which
they
subverted
whole
houses
?
not
that
they
first
subverted
them
,
and
then
taught
things
they
ought
not
;
but
first
taught
things
they
ought
not
,
and
then
,
yea
thereby
,
subverted
them
:
so
in
the
same
Chapter
,
describing
a
Bishop
,
he
says
,
He
must
be
blameless
as
the
Steward
of
God
,
not
self-willed
,
&c.
a
lover
of
good
men
,
sober
,
just
,
holy
,
temperate
,
holding
fast
the
words
of
life
.
Will
any
rational
man
say
,
that
he
must
first
be
all
those
things
before
he
hold
fast
the
word
,
or
rather
,
that
this
is
the
way
to
be
all
that
,
holy
,
blamless
,
just
,
&c.
So
Heb.
12.1
,
2.
Let
us
run
with
patience
the
race
set
before
us
,
looking
unto
Jesus
.
Must
men
first
run
with
patience
before
they
look
to
Christ
,
or
rather
is
not
this
looking
the
way
and
means
to
that
patient
running
.
Running
with
patience
2
springs
from
that
looking
to
Jesus
,
The
like
may
be
seen
in
Matth.
14.25
.
and
15.9
30.
and
20.8
.
and
21.22
.
&
22.12.29
.
&c.
not
e
contra
,
So
2
Tim.
3.13
.
Wiked
men
,
&
deceivers
shal
wax
worse
&
worse
,
deceiving
&
being
deceived
.
Deceiving
&
being
deceived
,
is
that
in
which
,
&
by
which
they
wax
worse
&
worse
.
The
like
is
in
the
Commission
formerly
given
them
for
preaching
to
the
Jews
,
Mat.
10.7
.
Going
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Preach
,
saying
,
the
Kingdom
of
God
is
at
hand
,
and
ver.
5.
He
sent
them
away
charging
,
or
having
charged
them
,
saying
,
Into
the
way
of
the
Gentiles
,
enter
not
.
I
might
multiply
like
speeches
to
this
purpose
,
Ephes.
5.15
,
16.26
.
and
6.14.15.16
.
&c.
but
I
shall
only
adde
one
or
two
of
their
own
urging
,
viz.
Matth.
3.6
.
The
people
were
baptized
of
John
in
Jordan
confessing
their
sins
.
Do
they
gather
thence
,
that
because
confessing
their
sins
,
follows
these
words
,
they
were
baptized
,
that
therefore
they
did
not
confess
their
sins
,
till
after
they
were
baptized
,
or
that
men
ought
not
so
to
do
till
then
,
or
rather
,
do
they
not
say
,
that
they
first
confessed
their
sins
,
and
upon
that
were
baptized
;
and
so
that
the
Participle
following
the
Verb
,
holds
forth
an
act
done
before
the
act
spoken
of
in
the
Verb.
So
when
it
s
said
,
Luke
7.29
.
The
Publicans
justified
God
,
being
baptized
with
the
baptism
of
John
,
say
they
,
not
thence
that
the
being
baptized
was
the
way
in
which
they
justified
God
.
I
might
mention
also
,
Acts
8.3
.
Saul
made
havock
of
the
Church
,
entring
into
every
house
,
haling
out
men
and
women
,
and
committing
them
to
prison
.
Could
we
not
have
understood
such
a
speech
as
this
,
Go
,
proselite
the
Gentiles
,
circumcising
them
,
teaching
them
to
observe
all
the
Law
of
Moses
:
And
can
we
not
in
like
manner
understand
this
,
Go
,
disciple
all
the
Gentiles
,
baptizing
them
,
and
teaching
them
to
observe
all
things
,
that
I
have
commanded
you
.
Disciple
them
in
this
way
,
viz.
Baptizing
them
into
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
,
and
teaching
them
to
observe
what
I
have
commanded
you
.
So
that
its
evident
,
that
the
phrase
disciple
,
Baptizing
,
holds
forth
,
for
infers
at
least
no
such
understanding
of
what
is
said
,
as
that
they
ought
first
first
to
be
discipled
,
by
teaching
and
brought
to
actual
believing
that
were
to
be
baptized
with
water
by
them
.
To
the
second
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
agreeing
in
Gender
,
with
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
rather
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
instructs
us
,
that
only
Disciples
,
such
as
profess
faith
and
repentance
ought
to
be
baptized
,
it
s
very
weak
.
For
the
Scripture
usually
puts
the
following
Adjective
,
or
Relative
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Masculine
Gender
,
as
having
more
respect
to
the
nature
of
the
thing
signified
,
viz.
mankind
,
or
Gentiles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
to
the
word
signifying
,
as
in
Acts
13.48
.
it
hath
for
its
following
Adjectives
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
of
the
Masculine
Gender
.
In
Acts
15.17
.
we
find
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
in
Chap.
21.
25.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Chap.
26.17
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Chap.
28.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
Ephes.
4.18
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Rev.
2.26
.
and
19.15
.
and
20.8
.
in
all
those
places
its
relative
following
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
those
are
all
the
places
save
one
or
two
in
which
the
Relative
to
that
word
is
p●r●picuously
discernable
in
its
Gender
:
so
that
unless
we
will
say
,
that
the
Gentiles
which
Paul
was
sent
to
,
and
that
had
their
understandings
darkened
,
and
that
Christ
shall
rule
over
with
an
iron
rod
,
and
that
Satan
shall
deceive
,
and
gather
together
to
battel
against
the
Saints
,
are
all
people
fore-discipled
,
believers
,
or
professors
of
faith
and
repentance
,
that
observation
of
the
change
of
Gender
will
do
nothing
.
Now
these
two
main
Fortresses
of
the
Antipedobaptists
being
smitten
down
,
the
Commission
will
not
prove
their
assertion
,
nor
hinder
the
taking
in
of
Infants
unto
Baptism
.
For
now
it
appears
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
the
Gentiles
were
to
be
discipled
by
baptism
and
instruction
.
So
that
this
word
is
as
large
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
include
women
to
the
Supper
,
to
include
children
to
this
discipling
,
and
baptism
;
for
there
is
no
doubt
but
there
were
children
too
of
the
Gentiles
and
Heathen
;
and
of
them
there
is
no
exception
or
exclusion
.
They
were
to
bring
into
the
house
all
that
they
found
,
as
in
Matth.
22.9.10
.
And
it
may
be
minded
,
that
neither
here
nor
elsewhere
it
s
said
,
He
that
believes
shall
be
baptized
,
and
till
a
man
believes
let
him
not
be
baptized
,
but
going
disciple
all
the
Gentiles
,
baptizing
them
,
&c.
So
that
we
may
note
,
that
the
Apostles
had
authority
and
commission
for
discipling
any
Gentile
,
baptizing
him
into
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
&c.
Their
Doctrine
and
Baptism
concerned
all
,
and
were
free
for
all
,
and
ought
to
have
been
submitted
unto
by
all
without
exception
of
any
one
or
other
,
and
to
disciple
all
thus
to
the
utmost
of
their
power
given
them
they
were
to
endeavour
.
And
this
agrees
with
,
and
is
confirmed
by
,
yea
,
and
in
part
is
grounded
upon
that
truth
delivered
by
the
Apostle
in
2
Cor.
5.19
where
the
Apostle
writes
the
Commission
given
to
them
of
God
,
with
the
reason
and
end
of
it
.
God
(
saith
he
)
was
in
Christ
,
reconciling
the
world
to
himself
,
not
imputing
their
trespasses
to
them
,
and
hath
put
in
us
the
word
of
reconciliation
.
Now
we
therefore
as
Embassadors
for
Christ
,
as
if
God
did
beseech
you
by
us
we
pray
you
in
Christs
stead
be
ye
reconciled
unto
God
.
In
which
we
are
to
mind
,
whom
God
was
reconciling
,
and
to
whom
he
sent
his
servants
to
bring
them
in
,
and
that
is
the
world
,
which
compared
with
Rom.
11.12
,
15.
appears
to
be
Gentiles
,
the
residue
of
the
world
beyond
and
beside
his
people
the
Jews
.
2.
It
s
to
be
minded
wherein
their
enmity
stood
,
and
what
there
reconciling
is
there
spoken
of
,
now
their
enmity
lay
both
on
their
parts
,
especially
in
that
they
knew
not
,
nor
regarded
God
,
nor
observed
his
Law
,
and
wayes
given
to
his
people
,
nor
came
in
to
be
one
with
them
:
and
then
on
his
part
in
this
,
that
he
admitted
them
not
to
fellowship
with
him
in
the
Commonwealth
of
Israel
,
and
priviledges
of
his
people
,
and
the
reconciling
them
stood
in
this
,
That
1.
He
in
Christ
brake
down
the
partition
wall
,
the
Law
of
Ordinances
that
stood
against
them
in
their
uncircumcised
condition
,
&
kept
them
from
the
priviledges
of
his
Church
,
and
he
imputed
not
their
trespasses
so
against
them
,
to
them
,
as
to
exclude
them
any
longer
,
but
opened
his
Kingdom
to
them
also
equally
as
to
the
Jews
,
that
were
naturally
as
by
discent
from
Abraham
,
and
by
Circumcision
therein
,
yea
sent
out
his
servants
to
invite
them
to
come
in
to
his
house
,
and
feast
therein
prepared
,
and
to
be
one
of
those
that
refused
not
their
own
mercy
out
of
fullenness
amongst
the
Jews
already
therein
.
Matth.
22.9
.
Now
whom
did
the
partition
wall
the
enmity
from
the
Commandements
in
the
Law
of
Ordinances
debar
from
the
Commonwealth
of
Israel
,
and
so
from
fellowship
with
God
therein
?
were
they
not
all
the
Gentiles
,
one
and
other
,
all
the
uncircumcision
in
the
flesh
?
And
whom
did
Christ
break
it
down
for
?
was
it
not
the
World
,
the
whole
Body
of
the
Gentiles
?
Was
not
,
and
is
not
the
Law
of
Ordinances
taken
from
them
all
,
so
as
that
the
passage
into
his
House
and
Commonwealth
is
free
and
open
for
them
all
:
And
whom
then
was
God
in
Christ
reconciling
to
himself
,
not
imputing
their
trespasses
,
Mark
.
6.15
.
was
it
not
the
world
,
all
the
Gentiles
?
Did
he
not
send
his
servants
with
the
Word
of
his
Kingdom
to
them
all
?
to
hold
it
forth
to
all
,
to
every
creature
,
to
all
Nations
,
without
limitation
and
restriction
,
and
to
reconcile
ministerially
them
,
that
God
in
Christ
(
as
in
him
the
partition
wall
is
broken
down
,
and
the
enmity
slain
)
was
reconciling
:
which
Ministry
of
Reconciliation
is
executed
in
discipling
them
,
baptizing
them
,
&c.
And
shall
we
now
set
up
a
partition
wall
between
the
Church
of
God
,
and
any
Gentiles
that
shut
not
out
themselves
by
their
wilful
rejection
?
Or
shall
we
say
,
That
Infants
are
not
Gentiles
,
or
are
not
of
the
World
when
God
was
in
Christ
reconciling
,
and
to
whom
his
servants
were
sent
:
Did
Christ
leave
a
partition
wall
yet
standing
between
the
Church
of
God
,
and
them
,
that
they
should
not
take
them
in
into
unity
and
fellowship
with
them
?
If
the
servants
of
Christ
should
keep
them
out
of
,
and
at
a
distance
from
the
Church
,
sure
they
should
be
far
from
putting
in
execution
their
Commission
for
reconciling
,
discipling
and
baptizing
them
.
Consider
this
seriously
,
and
so
if
the
Antipedobaptists
deny
not
Christ
come
in
the
flesh
,
and
to
have
broken
down
the
partition
wall
,
or
at
least
that
God
was
in
Christ
reconciling
the
world
to
himself
,
and
bringing
them
to
himself
in
his
Church
,
and
Kingdom
.
But
then
it
s
objected
,
that
then
the
practise
of
the
Spaniards
forcing
Droves
of
Indians
to
Baptism
is
warrantable
,
Object
.
1
Mr.
Tom.
and
that
the
Disciples
needed
to
have
done
nothing
else
in
observance
of
that
Command
of
discipling
,
but
to
baptize
,
which
would
serve
for
a
good
plea
for
non-officiating
and
non-preaching
Priests
.
But
neither
of
these
follow
thence
.
Not
the
first
,
Answ.
1
for
though
they
had
Commission
to
disciple
all
the
Gentiles
,
baptizing
them
,
&c.
yet
had
they
no
warrant
to
force
any
to
it
,
nor
did
God
furnish
them
with
power
thereunto
,
nor
had
they
in
times
past
to
proselite
by
force
any
the
Inhabitants
of
the
Nations
,
they
were
instructed
into
that
before
.
For
when
Christ
first
sent
them
out
,
he
bid
them
tender
their
peace
to
men
,
and
if
a
house
was
worthy
,
that
is
,
if
there
was
a
Son
of
peace
there
,
one
that
peace
prevailed
with
,
their
peace
should
rest
upon
him
:
yea
,
if
the
Housholder
did
accept
their
message
,
and
submit
unto
it
,
their
peace
was
to
rest
upon
him
,
and
his
house
;
as
appears
by
comparing
Matth.
10.12
,
13.
with
Luke
10.5
,
6.
and
19.9
.
but
in
case
any
house
or
City
received
them
not
,
then
were
they
to
depart
from
it
,
and
shake
off
the
dust
of
their
feet
against
it
,
for
a
testimony
against
them
,
that
they
came
to
disciple
them
,
and
bring
them
into
subjection
to
the
faith
of
Jesus
Christ
,
but
they
refused
it
:
which
direction
also
we
find
that
they
practised
,
Acts
13.
51.
and
16.14
,
15.32
,
33.
&c.
so
that
here
is
no
room
for
allowing
that
forcing
:
we
must
distinguish
between
the
persons
whom
they
had
authority
to
disciple
,
baptizing
,
and
the
course
they
were
to
take
for
excercise
and
execution
of
that
authority
,
and
then
that
Objection
vanishes
.
Nor
2.
Follows
it
,
that
then
the
Apostles
then
,
or
the
Gospel-preachers
now
,
had
nothing
else
to
do
for
putting
that
Commission
in
practise
,
but
outwardly
to
baptize
;
for
they
had
somthing
to
do
to
bring
them
that
were
not
of
themselves
acquainted
with
this
,
and
that
were
naturally
averse
to
it
,
to
be
willing
to
yeild
up
themselves
,
and
their
children
to
walk
in
this
way
,
and
follow
after
this
Name
unto
which
they
were
to
baptize
them
:
They
must
use
perswasions
perhaps
to
Kings
and
Rulers
,
not
to
use
their
power
to
resist
their
discipling
of
their
Subjects
to
this
Name
,
and
to
subject
themselves
,
and
all
their
government
to
it
,
and
so
to
Masters
of
Families
,
and
Parents
,
to
yeild
up
themselves
unto
this
Name
to
be
baptized
unto
it
,
and
to
observe
the
things
of
it
,
and
yeild
up
their
little
ones
also
to
be
brought
up
therein
;
for
that
's
plain
they
were
to
take
none
away
by
force
from
under
any
of
their
parents
,
but
as
they
yeilded
up
themselves
,
or
was
yeilded
up
to
the
institution
and
nurture
of
the
Lord
by
them
:
yea
,
in
that
it
's
said
,
Disciple
,
baptizing
them
into
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
;
it
's
plain
enough
,
that
they
were
to
declare
and
unfold
that
Name
to
men
that
they
might
know
whereto
they
baptized
them
,
and
theirs
,
and
to
what
they
were
to
instruct
and
bring
up
their
children
,
which
to
men
grown
must
be
before
baptizing
them
with
water
,
as
was
the
constant
practise
of
the
Disciples
formerly
,
and
of
our
Saviour
himself
,
Joh.
4.1
.
yea
,
and
of
the
Pharisees
too
in
proseliting
men
to
their
religion
,
though
they
proselited
their
children
also
with
them
.
But
this
Objection
implies
,
that
the
framers
of
it
thought
there
was
none
but
Infants
in
the
world
,
and
so
none
that
could
or
would
oppose
their
endeavours
to
disciple
them
,
when
Christ
gave
out
this
Commission
;
or
that
this
Baptism
was
not
for
discipling
them
to
the
Name
of
Christ
,
and
so
to
be
done
as
a
means
to
bring
the
parties
baptized
to
be
subject
to
his
Government
,
externally
at
the
least
,
and
to
profess
his
Doctrine
;
nor
minded
they
what
follows
in
the
Commission
,
that
they
are
to
teach
them
too
to
observe
Christ's
Commands
,
as
of
old
the
Proselites
,
even
after
Circumcision
,
were
to
be
taught
those
of
Moses
.
But
for
seeing
better
into
this
,
let
us
consider
a
little
the
force
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
disco
:
we
translate
it
to
teach
,
but
not
so
properly
,
as
all
that
well
have
minded
the
force
of
the
word
confess
.
It
s
to
disciple
,
to
make
schollers
,
or
to
bring
to
learn
,
so
that
they
may
become
Disciples
,
and
so
the
Apostles
were
to
endeavour
to
bring
all
Nations
,
or
all
the
Gentiles
to
that
,
any
of
them
they
might
bring
to
it
,
and
all
of
them
ought
so
far
to
have
become
subject
to
their
Ministration
.
We
find
that
word
twice
more
used
in
the
active
voice
,
but
in
neither
place
is
it
evident
how
far
it
was
effectual
in
the
persons
acted
upon
.
It
s
used
Acts
14.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Discipling
a
good
pretty
company
.
They
preached
the
Gospel
there
,
and
this
was
the
effect
of
it
,
that
a
good
many
were
discipled
,
but
what
,
or
who
,
or
how
far
it
had
effect
upon
them
,
is
not
exprest
.
It
s
probable
there
were
divers
thereby
convinced
,
and
perswaded
to
joyn
themselves
,
and
possibly
their
families
too
,
as
well
as
in
other
places
to
the
Church
.
It
s
used
again
,
Matth.
27.57
.
of
Joseph
of
Arimathea
,
of
whom
it
s
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
We
translate
it
,
He
was
a
Disciple
to
Jesus
,
and
that
's
a
truth
confirmed
by
John
,
Chap.
19.38
.
But
whether
that
be
all
the
truth
,
I
question
,
seeing
the
word
is
never
otherwhere
used
in
that
Neuter
sence
,
I
propound
it
to
consideration
whether
we
might
not
as
well
translate
it
,
He
also
(
though
secretly
)
discipled
to
Jesus
:
that
is
,
was
such
a
Disciple
as
that
he
also
drew
in
others
with
himself
to
him
:
but
which
way
soever
we
read
it
,
it
s
neither
any
thing
for
or
against
the
business
we
have
in
hand
,
only
I
thought
good
to
note
it
.
Once
we
meet
with
the
passive
word
,
viz.
Matth.
13.52
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Every
Scribe
discipled
,
brings
out
of
his
treasure
things
new
,
and
old
.
Where
certainly
the
word
Discipled
signifies
well
instructed
,
made
a
good
Scholler
,
as
it
were
.
For
this
is
a
word
that
hath
reference
to
School
affairs
,
teaching
,
and
learning
,
and
is
comprehensive
of
many
acts
;
as
he
that
puts
,
or
by
perswasion
prevails
with
another
to
put
his
son
to
school
,
though
but
for
the
present
to
be
kept
in
order
,
yet
with
intention
and
design
to
have
him
learn
as
he
grows
up
,
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
disciple
,
make
him
a
Scholer
,
as
we
use
to
say
,
and
he
that
instructs
such
a
one
so
subjected
to
him
,
doth
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
disciple
,
though
it
be
but
in
the
first
Rudiments
or
Elements
of
learning
;
and
he
that
doth
lead
up
such
a
one
as
in
some
continuance
hath
learned
the
first
Elements
,
and
brings
him
to
be
proficient
,
and
Master
of
the
Science
he
instructs
him
in
,
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
still
,
disciple
in
a
higher
and
further
act
;
and
such
a
one
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
certainly
is
that
to
be
taken
in
Matth.
13.52
.
as
our
Translators
also
imply
in
rendring
it
,
Every
Scribe
instructed
unto
the
Kingdom
.
So
that
I
conceive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
disciple
,
contains
all
the
acts
from
the
first
to
the
highest
,
from
the
bringing
to
be
subjected
to
one
for
learning
,
to
his
bringing
up
to
perfect
understanding
of
the
things
taught
,
and
so
it
seems
to
me
that
in
this
of
Matth.
20.19
.
it
s
in
that
capacity
to
be
taken
;
and
that
our
Saviour
expresses
this
discipling
in
all
that
follows
,
baptizing
them
,
and
teaching
them
to
observe
all
that
he
commanded
:
though
all
this
could
not
be
done
in
so
little
time
as
they
usually
took
before
Baptism
,
See
Act.
16
34.
nor
in
their
baptizing
them
,
though
that
was
one
act
in
the
performance
of
it
.
The
very
bringing
them
into
the
Church
,
and
therein
subjecting
them
to
its
nurture
and
instructions
,
is
a
discipling
them
,
as
appears
by
Luke
14.21
.
where
this
Commission
is
spoken
of
in
other
terms
,
and
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
there
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bring
them
in
hither
;
and
the
opening
the
lessons
and
mysteries
therein
to
be
taught
,
is
still
a
discipling
,
or
making
further
Disciples
;
though
that
be
done
by
many
steps
and
degrees
,
as
they
are
able
to
receive
it
,
till
they
come
to
be
perfect
men
in
growth
and
understanding
:
and
even
then
they
are
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
discipled
ones
too
,
as
we
before
noted
.
Whence
it
appears
,
that
the
Apostles
and
Gospel-Preachers
now
have
more
work
then
the
objection
supposes
:
but
yet
in
our
usual
speaking
,
the
subjecting
people
to
the
School
of
Christ
,
or
to
the
Church-state
,
Nurture
and
Government
,
is
a
discipling
of
them
;
as
we
call
the
bringing
a
child
to
school
,
and
to
the
care
,
government
,
and
nurture
of
it
,
the
making
him
a
Scholer
:
And
so
in
that
Acts
14.21
.
it
s
applyed
to
the
first
subjecting
men
to
the
way
of
Christ
,
as
it
must
of
necessity
have
that
in
it
too
in
this
Matth.
28.
Now
the
Apostles
were
about
this
work
of
discipling
in
all
their
preaching
,
and
whole
imployment
;
they
were
endeavouring
to
disciple
,
though
yet
in
their
teaching
,
and
holding
forth
the
Gospel
only
;
they
are
not
said
to
have
discipled
those
that
rejected
it
,
though
they
held
it
forth
to
them
:
But
it
s
called
discipling
,
as
with
reference
to
,
so
when
accompanied
with
this
effect
of
bringing
men
into
the
Church
of
Christ
,
and
so
putting
upon
them
the
Name
of
the
Father
,
and
of
the
Son
,
and
of
the
Holy
Ghost
:
and
upon
such
their
Commission
was
actually
,
and
more
or
less
effectually
put
in
execution
and
practise
:
and
such
were
denominated
usually
Disciples
,
a
word
too
of
a
large
latitude
in
its
signification
,
as
the
word
Scholer
is
,
for
we
use
to
call
him
a
Scholer
that
is
put
to
school
,
and
him
that
hath
begun
to
learn
,
though
primarily
it
signifies
such
a
one
as
hath
received
,
understood
,
and
hath
attained
to
ripe
knowledg
of
the
things
that
have
been
taught
him
.
So
in
Scripture
they
that
professed
the
Doctrine
of
Christ
,
and
submitted
to
be
his
followers
,
and
to
learn
of
him
,
are
called
his
Disciples
,
though
yet
very
rude
and
raw
;
yea
,
we
read
of
some
that
have
that
Name
given
them
,
who
yet
know
not
the
Alphabet
of
Christian
Religion
,
Acts
19.3
.
knew
not
what
they
were
baptized
into
,
viz.
to
believe
on
him
that
came
after
John
,
nor
had
so
much
as
heard
(
by
their
own
confession
)
whether
there
was
a
Holy
Ghost
,
or
no.
And
some
that
turned
back
from
him
,
when
they
came
at
an
hard
lesson
are
called
Disciples
till
then
,
John
6.64
.
Though
yet
a
Disciple
indeed
,
is
one
that
continues
in
Christs
word
,
John
8.31
,
32.
and
denies
himself
,
to
that
purpose
,
in
the
exercise
of
,
or
leaning
to
his
own
reason
,
where
it
crosses
Christs
instructions
,
and
the
following
his
own
designs
,
affections
and
will
,
where
it
hinders
the
practise
of
his
teachings
,
Matth.
16.24
.
Now
whether
that
Name
ever
include
Infants
,
may
be
a
question
.
In
Acts
11.26
.
it
s
said
,
The
Disciples
were
in
Antioch
first
of
all
called
Christians
.
It
s
very
probable
,
that
they
called
all
brought
up
in
the
nurture
of
the
Lord
,
and
who
thereby
were
distinguished
from
the
rest
of
the
world
,
Christians
,
as
the
followers
of
the
Pharisees
were
from
their
very
youth
,
So
the
Infants
of
Protestants
are
included
in
the
name
Protestants
,
the
chidren
,
or
infants
of
Papists
,
are
called
papists
to●
.
and
at
beginning
called
Pharisees
,
as
Paul
saith
of
himself
,
being
the
Son
of
a
Pharisee
,
Acts
23.6
.
from
his
youth
,
and
from
the
beginning
he
lived
a
Pharisee
,
Acts
26.5
.
And
the
Pharisees
discipled
others
to
themselves
,
whom
they
called
also
Proselites
,
Matth.
23.15
.
And
yet
it
was
their
manner
to
proselite
little
Babes
too
with
their
Parents
.
Now
that
Christians
also
were
,
and
are
to
bring
up
their
children
indefinitely
,
in
the
way
and
nurture
of
Christ
,
is
plain
in
Ephes.
6.4
,
5.
Again
in
Acts
15.10
.
Peter
under
the
name
of
Disciples
,
upon
whose
neck
the
false
Apostles
would
have
put
the
yoke
of
Circumcision
,
comprehends
their
Infants
;
for
its
a
known
thing
that
they
would
have
had
their
children
circumcised
in
Infancy
too
,
for
that
was
the
manner
of
Moses
.
Why
tempt
ye
God
,
(
saith
he
)
in
putting
a
yoke
upon
the
Disciples
necks
,
which
neither
we
,
nor
our
Fathers
were
able
to
bear
?
Nor
matters
it
whether
the
false
Apostles
pressed
Circumcision
upon
others
,
then
Disciples
,
perhaps
they
might
endeavour
too
to
circumcise
the
unconverted
and
unbrought
in
Gentiles
;
yet
that
's
more
then
is
mentioned
.
It
s
to
the
purpose
,
that
Peter
pleads
only
the
Churches
cause
,
that
were
therein
to
be
yoked
,
and
that
yoke
was
inevitably
to
fall
upon
the
children
of
the
Believers
with
them
,
who
now
should
have
been
brought
up
in
the
nurture
of
Moses
,
and
to
the
observation
of
his
Law
;
whereas
otherwise
,
they
were
only
to
be
under
the
yoke
and
nurture
of
Christ
;
and
he
calls
all
those
in
the
Churches
thus
to
be
yoked
Disciples
:
Nor
is
that
valid
,
that
some
say
,
that
the
act
of
circumcising
was
not
the
yoke
,
but
the
opinion
of
its
necessity
;
for
neither
is
that
true
,
that
the
opinion
of
its
necessity
,
was
the
yoke
put
upon
their
necks
,
that
was
rather
put
into
them
,
then
upon
them
,
and
made
way
for
their
taking
the
yoke
.
The
yoke
was
the
subjection
to
circumcision
,
and
the
observation
of
the
Law
thereupon
,
as
so
urged
,
Gal.
5.3
.
and
this
they
were
to
put
upon
Infants
,
circumcising
them
with
that
intention
,
and
to
that
end
,
that
they
might
be
subjected
to
the
Law
in
their
after
training
up
.
It
s
true
,
they
felt
not
the
weight
of
the
yoke
put
upon
them
,
till
they
being
come
to
understanding
,
saw
the
greatness
and
strictness
of
it
,
and
began
to
carry
it
,
but
upon
them
it
was
put
even
in
their
Infancy
,
and
as
they
grew
up
,
they
also
felt
it
.
Again
,
in
Acts
20.30
.
it
s
said
,
some
would
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
By
speaking
perverse
things
,
seek
to
draw
away
Disciples
after
them
.
Draw
them
away
,
to
wit
,
from
the
Church
,
whose
before
they
were
.
Now
compare
this
with
Tit.
1.11
.
and
there
the
Apostle
tells
us
how
far
that
extends
often
,
They
draw
away
even
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whole
houses
,
or
families
.
Now
that
they
should
always
happen
upon
such
as
have
no
children
,
in
them
is
very
absurd
,
and
foolish
to
conceive
,
and
contrary
to
all
experience
:
yea
,
that
this
especially
lights
upon
the
little
children
who
knows
not
:
For
as
for
children
or
servants
fore-principled
and
instructed
,
there
they
often
fail
,
(
though
often
they
prevail
with
such
also
)
but
for
the
little
ones
in
the
tuition
of
their
Parents
,
and
as
yet
but
rasae
tabulae
,
empty
leaves
,
fit
to
have
any
form
of
instruction
imprinted
upon
them
,
they
are
more
sure
to
be
subverted
and
overturned
from
the
right
way
,
(
in
which
they
were
destined
to
be
instructed
)
in
the
subversion
of
their
Parents
from
sound
Doctrine
;
and
especially
this
was
true
of
that
Sect
of
the
Circumcision
there
in
particular
specified
,
They
subverted
children
too
from
the
Christian
institution
to
the
Jewish
.
Again
in
John
9.28
.
We
find
the
Jews
affirming
themselves
to
be
the
Disciples
of
Moses
,
(
though
yet
they
mistook
him
,
as
much
as
many
Christians
mistake
Christ
,
who
yet
pretend
to
be
zealous
Disciples
to
him
.
)
Now
how
were
they
made
so
,
but
in
Infancy
,
by
circumcision
,
and
thereby
subjection
to
his
Law
and
institution
,
from
their
youth
,
in
that
strict
way
of
the
observation
of
his
precepts
,
as
understood
by
them
.
Surely
the
very
Infants
of
the
Jews
,
and
Pharisees
,
were
discipled
,
gradatim
,
into
Moses
,
and
so
they
were
said
of
old
to
be
baptized
unto
him
in
the
cloud
and
sea
:
so
that
at
least
this
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Discipling
,
will
reach
to
Infants
also
,
they
are
as
capable
of
being
baptized
to
Christ
from
the
beginning
,
as
the
Jewish
children
were
of
discipling
unto
Moses
,
and
to
be
educated
in
that
way
,
in
which
it
pleased
God
then
to
administer
the
knowledg
of
himself
:
yea
,
they
are
fitter
also
to
be
doctrinated
,
and
apter
to
receive
instruction
,
as
they
grow
up
to
years
of
discretion
,
then
men
of
years
that
have
been
otherwise
principled
,
and
have
much
to
say
against
such
Doctrine
:
Thence
our
Saviour
makes
them
the
patterns
to
which
others
of
age
are
to
be
in
that
respect
conformed
.
Except
ye
be
converted
,
Math.
18
3.
and
become
humble
as
a
little
child
,
ye
cannot
enter
into
the
Kingdom
of
Heaven
.
And
again
,
He
that
receiveth
not
the
Kingdom
of
Heaven
as
a
little
child
,
(
viz.
)
as
a
little
child
receives
it
;
for
such
is
the
force
of
such
speeches
,
(
as
I
shall
shew
anon
)
cannot
enter
thereinto
.
Little
children
,
as
they
have
not
those
great
capacities
that
men
of
years
have
,
so
neither
are
their
judgments
so
forestalled
,
or
their
affections
so
fore-byassed
,
with
,
or
to
other
doctrines
,
or
principles
,
then
those
of
the
Gospel
,
that
men
of
riper
years
before
the
Doctrine
of
Christ
be
propounded
to
them
have
;
nor
have
they
those
strong
conceits
of
themselves
,
and
their
knowledge
otherwise
,
and
therefore
more
hope
of
them
,
then
of
those
grown
up
,
that
conceive
themselves
wise
,
and
yet
are
not
rightly
principled
;
according
to
that
,
Prov.
27.12
.
Seest
thou
a
man
wise
in
his
own
eyes
,
there
is
more
hope
of
a
fool
,
(
one
that
as
yet
knows
nothing
at
all
)
then
of
him
.
Unless
such
a
one
fall
back
to
his
first
child-like
humility
,
and
docibleness
,
to
receive
the
things
of
the
Kingdom
,
he
cannot
enter
it
:
Remarkable
is
that
of
Isaiah
to
this
purpose
,
Isa.
28.9
.
To
whom
shall
he
teach
knowledg
,
and
whom
shall
he
cause
to
understand
doctrine
?
them
that
are
weaned
from
the
milk
,
them
that
are
drawn
from
the
breasts
.
Besides
what
principles
they
then
suck
in
,
they
are
apt
to
hold
fast
,
according
to
that
,
Quo
semel
est
imbuta
recens
servabit
odorem
—
Testa
diu
.
And
that
Teach
a
child
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
Infant
)
in
the
way
that
he
should
go
,
and
he
will
not
depart
from
it
when
he
is
old
.
The
Gospel-Preachers
had
much
ado
to
perswade
grown
men
to
come
into
the
Christian
School
,
wherein
Christ
is
the
great
Teacher
,
to
be
his
Disciples
,
(
as
such
are
hardly
yet
perswaded
to
learn
any
lesson
of
his
contrary
to
what
they
have
formerly
apprehended
.
)
A
great
(
if
not
the
greatest
)
part
of
the
difficulty
of
the
Apostles
work
stood
in
that
,
because
they
knew
not
the
Name
they
would
have
them
stoop
to
;
and
the
doctrine
they
would
have
them
learn
,
was
novel
to
them
,
they
had
much
to
say
against
it
,
as
that
their
wisemen
,
Fore-fathers
,
and
Rulers
,
neither
knew
,
nor
approved
it
,
and
the
rest
of
the
world
would
hate
them
for
it
,
&c.
thence
they
were
not
,
nor
would
be
baptized
unto
Christ
,
till
they
had
first
assented
to
the
Doctrine
.
It
was
their
being
convicted
of
the
truth
,
that
made
them
willing
to
leave
the
world
,
and
its
doctrines
,
and
become
Scholers
or
Disciples
unto
Christ
,
and
to
be
initiated
under
his
Government
and
Teaching
.
But
now
it
s
not
so
with
children
born
to
them
that
are
discipled
,
their
Christian
Parents
are
bound
to
bring
them
up
in
the
nurture
of
the
Lord
,
and
they
to
receive
it
as
they
are
capable
,
which
also
usually
they
are
apt
to
do
,
at
least
so
far
as
to
the
external
profession
,
and
acknowledgment
of
Christ
and
his
Name
,
if
it
be
carefully
,
as
is
required
,
put
to
them
;
and
that
profession
and
acknowledgment
with
orderly
walking
,
is
as
much
,
or
more
then
divers
of
them
had
,
whom
John
and
the
Apostles
baptized
,
Matth.
3.7.11
.
Acts
8.13
.
Chap.
19.3
,
4.
Therefore
also
it
seems
to
me
a
great
absurdity
,
to
require
that
before-hand
of
them
for
their
matriculating
,
discipling
,
or
receiving
in
that
is
urged
upon
those
that
have
been
otherwise
principled
,
and
have
much
to
oppose
which
they
have
not
;
and
to
bring
an
heap
of
proofs
,
instancing
what
such
so
fore-principled
did
,
to
be
a
rule
for
those
that
are
not
so
.
It
is
as
inept
as
if
they
should
alleadg
the
Jews
proceedings
in
requiring
confessions
,
and
acknowledgments
of
them
that
came
unto
them
from
the
Gentiles
,
to
shew
that
the
like
was
requirable
of
their
Infants
before
their
Circumcision
;
or
like
as
if
a
man
should
say
,
that
because
God
requires
of
grown
men
actual
repentance
,
faith
,
and
invocation
of
him
to
salvation
;
therefore
he
requires
them
of
Infants
too
,
and
so
that
they
dying
before
may
not
be
saved
:
If
God
dispense
with
their
non-acting
those
things
through
incapacity
,
and
yet
saves
them
,
why
should
it
seem
irrational
that
he
dispense
with
the
want
of
such
acknowledgments
,
or
with
the
want
of
those
things
themselves
,
to
admit
them
into
the
outward
Court
of
his
Kingdom
:
If
he
dispense
with
them
for
the
greater
,
why
should
we
not
for
the
less
;
especially
when
we
know
he
did
actually
dispense
with
the
want
of
those
things
in
them
for
admission
into
the
Jewish
Church
,
which
yet
were
there
required
for
their
admission
into
it
,
that
were
men
of
years
;
and
we
find
no
one
title
of
his
,
that
he
would
have
them
excluded
his
Church
or
Kingdom
amongst
the
Gentiles
;
Nay
,
his
Commission
insisted
on
is
in
such
large
terms
,
as
do
abundantly
include
them
.
The
Jews
never
had
so
large
a
Commission
for
circumcising
Infants
as
this
is
for
baptizing
them
,
though
there
be
not
such
express
mention
of
them
herein
:
for
all
the
Gentiles
comprehends
all
Infants
,
male
and
female
too
,
whereas
the
Jews
were
limited
to
males
only
;
and
whereas
they
were
tyed
to
the
eighth
day
at
soonest
,
that
so
they
might
have
a
Sabbath
pass
upon
them
for
their
cleansing
;
now
they
are
clean
at
any
time
,
those
uncleannesses
and
ways
of
cleansing
being
done
away
in
Christ
,
the
Commission
gives
power
to
do
it
to
all
in
discipling
them
,
though
through
the
wickedness
of
the
world
rejecting
the
counsel
of
God
,
and
refusing
to
submit
to
Christ
themselves
,
or
to
subject
theirs
to
him
,
they
cannot
do
it
to
all
that
their
liberty
and
power
extends
to
;
but
such
surely
are
guilty
of
resisting
the
Messengers
of
Christ
,
as
either
hinder
them
from
discipling
themselves
,
or
withhold
and
forbid
their
children
.
From
what
hath
been
said
,
then
it
appears
,
that
there
is
no
need
of
searching
after
particular
express
mention
of
Infants
to
warrant
their
baptizing
;
for
when
a
man
hath
a
general
Commission
,
what
needs
the
particularizing
the
several
branches
in
it
to
warrant
a
mans
acting
upon
them
?
If
,
Let
a
man
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
examine
himself
,
and
so
let
him
eat
,
&c.
be
warrant
enough
for
womens
eating
the
Supper
,
because
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
in
it self
comprehensive
enough
of
the
female
Sex
,
why
then
should
not
,
Disciple
all
the
Gentiles
,
or
all
Nations
here
,
be
warrant
sufficient
to
disciple
Infants
,
baptizing
them
,
&c.
seeing
that
word
is
every
whit
as
comprehensive
of
Infants
?
If
a
man
should
scruple
to
baptize
an
English
man
,
or
a
Scotch
man
,
because
he
finds
not
those
Nations
exprest
in
all
the
Scripture
,
would
not
any
man
laugh
at
him
,
seeing
the
Commission
is
to
all
the
Gentiles
,
whereof
they
are
part
?
Or
when
it
s
said
,
Christ
died
for
all
,
would
it
not
be
a
fond
scruple
to
say
,
It
's
doubtful
whether
he
died
for
Infants
that
dye
in
their
infancy
,
or
not
?
The
like
is
,
this
to
say
,
What
warrant
have
we
to
baptize
Infants
now
,
when
the
Commission
is
,
Disciple
all
the
Gentiles
,
baptizing
them
?
If
a
King
should
say
,
Go
into
such
a
Countrey
,
and
subject
all
the
Inhabitants
in
it
to
my
Government
,
and
protection
,
putting
them
into
my
Subjects
fashions
,
and
way
of
living
,
it
would
be
a
vain
thing
to
say
,
What
should
little
children
be
subject
to
him
too
,
and
brought
up
after
the
manner
of
his
Subjects
?
Sure
,
in
bringing
all
the
Inhabitants
in
,
their
Infants
must
needs
be
included
,
and
be
taken
for
subjects
with
them
,
and
be
brought
up
after
his
subjects
fashion
.
And
now
I
hope
,
I
shall
not
need
to
say
much
by
way
of
answer
to
that
Objection
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
learn
,
but
Infants
can
learn
nothing
till
they
begin
to
be
grown
up
.
For
so
a
Proselite
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
denominated
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
coming
and
joyning
himself
to
the
Jewish
Church
,
which
Infants
could
not
properly
be
said
to
do
till
grown
up
,
and
yet
they
were
also
with
their
Parents
proselited
.
So
a
Subject
is
he
that
voluntarily
is
subject
to
,
and
obedient
to
his
Prince
,
which
Infants
cannot
properly
be
,
and
yet
they
are
in
the
number
of
Subjects
too
.
But
besides
this
,
we
have
shewed
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
rather
in
its
first
act
to
bring
into
,
and
subject
to
the
Government
of
the
School
,
that
they
might
learn
,
then
to
make
to
have
learned
,
(
though
in
its
further
acts
it
will
reach
to
that
too
)
and
that
may
be
done
to
Infants
now
as
well
as
in
the
times
of
the
Jews
.
Why
may
we
not
rather
say
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
that
that
all
are
capable
of
,
(
that
w●lfully
refuse
it
not
)
seeing
our
Saviour
commissionates
them
to
do
it
to
all
?
Would
he
bid
them
do
that
to
all
the
Gentiles
,
that
they
were
not
capable
of
having
done
to
them
?
Nay
,
we
find
that
little
children
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pueri
,
pueruli
,
Infants
)
are
comprehended
under
the
same
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
used
in
a
business
,
where
more
action
is
signified
,
then
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Disciple
,
necessarily
implies
to
be
required
of
them
,
as
in
Rom.
15.11
.
with
Psal.
117.1
.
Praise
the
Lord
all
ye
Gentiles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
laud
him
all
ye
people
.
Sure
one
would
think
children
much
more
uncapable
of
being
sharers
in
this
action
,
then
of
being
discipled
,
a
word
more
passive
,
and
yet
see
how
the
Holy
Ghost
teaches
us
to
take
them
in
too
in
that
expression
,
see
it
Psa.
148.6.12
,
13.
Both
young
men
,
and
maidens
,
old
men
,
and
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pu●ruli
,
infants
,
]
children
,
let
them
praise
the
Name
of
the
Lord
.
Yea
,
that
we
may
be
sure
the
least
Infant
is
there
included
,
that
hath
life
,
See
Psal.
150.6
.
Let
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
thing
,
or
one
that
hath
breath
,
praise
the
Lord
,
or
every
soul
praise
the
Lord
.
Reason
might
object
,
and
say
,
How
can
little
Infants
praise
the
Lord
?
much
rather
then
,
how
can
they
be
discipled
to
the
Lord
?
the
way
of
discipling
being
also
added
by
being
baptized
,
a
more
passive
business
,
and
of
which
they
are
capable
not
only
as
its
an
outward
act
upon
them
,
but
also
as
it
puts
an
obligation
upon
the
baptized
to
believe
and
submit
to
the
Doctrine
and
Name
of
God
and
Christ
,
as
we
shall
anon
more
clearly
shew
;
therefore
I
shall
say
no
more
to
that
here
,
but
pass
to
another
Consideration
.
2.
Let
us
in
the
next
place
view
the
practise
of
the
Apostles
upon
this
Commission
:
viz.
in
their
baptizing
the
Gentiles
,
wherein
I
shall
not
have
to
speak
of
their
baptizing
the
Jews
,
and
Proselites
,
(
such
as
those
in
Acts
2.
&
8.
for
the
Samaritans
and
Eunuch
were
such
,
else
would
they
have
scrupled
eating
and
drinking
with
them
,
as
afterward
they
did
Peters
with
Cornelius
)
but
of
the
unproselited
Gentiles
,
such
as
were
not
fore-brought
into
the
limits
of
the
Church
visible
,
which
as
yet
the
Jewish
Church
was
accounted
,
Baptism
being
as
yet
not
the
first
admission
into
the
Church
,
as
then
reputed
,
but
into
the
acknowledgment
of
Christ
the
Lord
of
it
already
come
;
for
as
yet
the
Jews
were
not
unchurched
,
as
yet
the
Apostles
frequented
the
Temple
,
and
Christs
Disciples
joyned
with
them
in
observations
of
the
Law
,
Acts
3.1
.
and
21.20.22
,
23.
&c.
nor
as
yet
did
the
Disciples
understand
the
extent
of
their
own
Commission
,
but
thought
that
it
extended
only
to
Proselites
of
all
Nations
,
till
God
opened
the
matter
in
a
vision
to
Peter
,
Acts
10.
and
let
him
see
that
all
were
as
clean
for
his
conversing
with
,
and
admitting
,
as
the
Proselites
of
the
Circumcision
.
They
might
go
and
preach
to
any
man
,
converse
with
any
,
and
upon
their
accepting
the
salvation
of
God
,
it
was
to
come
upon
them
,
and
their
houses
,
as
before
upon
the
Jews
,
Matth.
10.
God
taught
him
to
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
one
(
of
what
Countrey
,
Nation
,
Age
,
Sex
soever
)
common
or
unclean
:
He
might
kill
and
eat
any
of
the
four-footed
beasts
,
for
they
were
all
let
down
to
him
.
Till
this
,
I
say
,
they
see
not
the
extent
of
their
Commission
.
But
after
the
relation
of
this
the
rest
of
the
brethren
were
convinced
that
God
had
given
also
to
the
Gentiles
repentance
unto
life
,
&
now
they
began
to
put
in
practise
their
foregoing
Commission
;
for
now
soon
after
this
Paul
and
Barnabas
were
chosen
,
and
sent
forth
to
the
Gentiles
,
and
they
endeavour
upon
the
Jews
rejecting
to
disciple
them
:
but
upon
their
discipling
according
to
their
Commission
,
some
false
Apostles
,
or
Believers
of
the
Sect
of
the
Pharisees
began
to
stir
up
a
contention
,
and
to
trouble
the
Churches
,
pressing
upon
them
that
they
ought
to
circumcise
those
they
discipled
,
Put
a
yoke
(
as
Peter
calls
it
)
upon
their
necks
,
even
the
yoke
of
Moses
Law
.
About
this
question
then
(
Paul
and
Barnabas
having
begun
,
and
made
some
progress
in
their
Gentile-discipling
)
the
Brethren
sent
them
to
Jerusalem
to
discuss
this
business
with
the
Apostles
,
and
the
Church
there
,
that
there
might
be
unity
amongst
them
,
where
it
was
determined
by
letters
that
they
needed
not
circumcision
to
disciple
them
,
or
upon
their
being
discipled
.
After
which
we
first
read
of
Paul
and
Silas
baptizing
,
and
the
first
instance
we
have
of
their
baptizing
after
that
Revelation
to
Peter
of
the
extent
of
their
Commission
,
and
after
the
decission
of
that
question
about
Circumcision
,
was
Lidia
,
concerning
whom
the
Holy
Ghost
gives
an
account
of
Baptism
sutable
to
the
Commission
;
for
it
s
said
,
That
she
hearing
Paul
,
God
opened
her
heart
that
she
attended
unto
the
things
spoken
by
him
,
and
she
and
her
house
and
family
were
baptized
:
without
the
least
mention
made
of
any
of
their
hearing
and
believing
,
but
she
only
.
After
which
she
says
to
them
,
If
ye
have
judged
me
faithful
(
not
if
ye
judg
us
)
come
into
my
house
.
Whereas
if
the
rest
of
the
house
were
men
of
age
,
they
might
have
as
well
questioned
their
faithfulness
as
hers
,
as
being
able
,
if
unfaithful
,
to
betray
them
to
evil
men
as
well
as
she
:
but
not
a
word
of
their
believing
or
professing
faith
;
and
I
am
sure
there
is
a
word
sufficient
to
include
Infants
,
or
little
children
,
except
they
can
be
proved
not
to
be
of
the
houshold
.
Again
,
a
little
after
,
we
find
the
Apostle
preaching
thus
to
the
Jaylour
,
Believe
thou
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
,
and
thy
house
:
viz.
as
the
Israelites
were
out
of
Egypt
,
Jude
5.
from
the
wrath
of
God
that
he
feared
upon
himself
and
his
,
upon
the
Earthquake
,
and
from
the
refusing
Gentiles
condition
under
darkness
,
and
Gods
displeasure
against
them
.
However
God
might
judg
the
rest
of
the
world
,
them
and
theirs
that
rejected
Christ
,
yet
he
believing
salvation
should
come
to
his
house
,
they
should
be
with
him
under
Gods
protection
;
they
should
at
least
fare
much
better
for
his
sake
,
as
Potiphars
house
for
Joseph
amongst
them
.
Upon
that
,
He
bringing
them
out
,
Paul
preached
to
him
,
and
to
all
his
house
,
(
which
might
include
infants
and
children
too
,
as
well
as
Moses
his
holding
forth
the
Covenant
to
little
ones
too
,
Deut.
29.1
,
11
,
12.
and
as
it
s
said
,
Acts
26.22
.
That
he
testified
the
things
of
the
Gospel
to
small
and
great
:
which
words
are
used
to
comprehend
the
youngest
infant
,
with
the
oldest
man
,
and
most
decrepit
,
Revel.
20.12
.
)
And
it
s
added
,
That
he
,
and
all
his
were
baptized
straightway
.
It
s
true
,
it
's
said
also
,
That
he
rejoyced
with
all
his
house
,
believing
in
God
:
but
its
remarkable
,
that
the
words
believing
and
rejoycing
,
are
both
of
the
singular
number
,
as
agreeing
properly
to
the
Jaylors
own
person
,
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
house
wholly
verbatim
]
is
such
as
might
be
applyed
to
him
,
with
his
family
,
all
coming
into
subjection
to
the
School
of
Christ
,
though
every
particular
of
his
house
did
not
actually
believe
or
rejoyce
.
As
when
it
s
said
,
All
Iudah
rejoyced
,
and
all
the
people
of
the
Land
rejoyced
,
it
follows
not
,
that
every
one
,
little
and
great
of
them
,
were
actual
in
that
rejoycing
.
A
man
may
be
said
to
do
a
thing
with
his
house
,
or
whole
family
,
as
to
keep
a
Sabbath
to
the
Lord
,
or
to
keep
a
Fast-day
to
him
,
when
yet
every
one
in
the
family
are
not
actually
capable
of
acting
to
the
Lord
.
We
instanced
before
in
Ioel
2.16
.
so
2
Chron.
20.13
.
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
house
wholly
,
may
be
understood
to
mean
,
in
behalf
of
them
all
,
with
himself
brought
under
the
Government
and
Protection
of
Christ
:
he
,
and
all
his
,
(
as
it
s
expresly
said
)
being
baptized
.
Now
a
man
,
and
all
his
,
and
a
houshold
,
are
words
large
enough
to
comprehend
infants
also
.
We
read
also
of
the
houshold
of
Stephanus
being
baptized
,
as
1
Cor.
1.16
.
From
which
places
,
we
may
note
,
1.
That
we
read
of
more
baptized
,
then
are
said
to
have
had
faith
,
or
to
have
professed
faith
before
baptism
,
or
then
can
be
proved
so
to
have
had
or
done
;
as
was
before
noted
.
2.
That
we
have
words
large
enough
to
include
Infants
in
the
instances
of
the
Apostles
baptizing
;
words
as
large
for
that
as
we
have
any
to
include
womens
receipt
of
the
Supper
.
Yea
,
why
may
not
a
man
hence
argue
thus
,
What
the
Apostles
practised
in
baptizing
is
lawful
to
be
practised
now
by
us
:
but
they
practised
the
baptizing
of
whole
families
,
therefore
so
may
we
,
presupposing
still
that
we
do
nothing
by
compulsion
,
forcing
the
Gospel
on
them
that
actually
reject
it
.
And
if
so
,
then
their
Infants
will
fall
under
Baptism
;
except
we
can
shew
that
they
are
not
of
a
family
,
or
that
there
were
no
Infants
in
any
of
those
housholds
baptized
by
the
Apostles
,
or
that
Christ
or
they
hath
given
us
precept
or
example
to
exclude
them
in
baptizing
such
families
as
have
them
;
none
of
all
which
I
am
sure
can
be
shewed
.
So
that
here
is
another
Scripture
including
them
.
If
it
be
said
,
we
cannot
prove
that
there
were
Infants
there
;
I
answer
,
Where
the
Holy
Ghost
is
silent
,
there
it
appertains
not
to
us
to
inquire
.
I
walk
by
that
that
is
exprest
,
I
baptize
but
the
family
,
that
that
's
concealed
,
I
have
nothing
to
do
to
search
for
.
If
the
Holy
Ghost
would
have
had
me
put
exception
in
families
,
then
would
he
some
where
by
precept
or
instance
have
expressed
that
exception
,
or
ground
of
exception
;
As
that
in
case
there
be
Infants
,
then
the
whole
houshold
is
not
to
be
baptized
;
or
none
may
be
baptized
,
but
they
that
first
profess
faith
;
but
there
is
no
such
command
or
passage
in
all
the
Scripture
.
But
it
s
said
,
that
these
instances
must
be
measured
by
other
places
,
that
relate
their
practise
.
To
that
I
answer
,
1.
That
there
may
be
different
practises
according
to
different
occasions
.
Besides
,
this
is
the
first
we
read
of
baptizing
after
the
understanding
of
the
extent
of
their
Commission
,
except
of
Cornelius
,
where
all
in
the
house
too
were
hearers
,
and
baptized
,
Et
primum
in
unoquoque
genere
mensura
est
reliquorum
.
And
therefore
not
to
be
regulated
by
those
places
,
wherein
baptizing
was
upon
other
grounds
,
and
with
less
understanding
of
their
Commission
.
2.
Their
practise
in
all
places
is
to
be
measured
by
their
Commission
,
and
not
by
one
another
,
where
occasions
(
as
of
single
persons
,
and
without
families
belonging
to
them
)
might
alter
the
expressions
about
their
practise
.
3.
Nor
is
there
any
mention
any where
of
their
practise
,
wherein
it
can
be
shewed
,
that
they
excluded
Infants
,
much
less
about
baptizing
Gentiles
,
and
bringing
them
into
the
Church
;
so
that
those
exceptions
avail
not
.
Nor
yet
do
make
their
being
of
a
houshold
simply
the
ground
of
their
being
baptized
;
for
I
confess
there
may
be
divers
in
and
of
a
houshold
,
that
in
some
case
,
that
is
,
of
positive
refusing
to
stoop
to
the
Gospel
,
may
not
be
baptized
;
As
an
unbelieving
wife
,
servant
,
or
child
grown
,
they
are
by
perswasion
to
be
won
in
,
or
else
let
alone
.
This
springing
from
the
foresaid
ground
of
not
forcing
Ordinances
upon
men
:
but
I
make
the
grounds
of
their
Baptism
,
the
tenor
of
the
Commission
that
bids
them
disciple
all
the
Gentiles
,
and
of
the
Gospel
,
holding
forth
grace
to
all
,
one
and
other
,
no
man
being
common
or
unclean
in
that
respect
in
Gods
account
,
but
as
they
render
themselves
so
by
their
willing
rejections
of
the
grace
tendred
to
them
,
with
their
being
under
the
tuition
of
those
that
profess
faith
,
and
subjection
to
the
Doctrine
of
Christ
,
and
the
non-resistance
found
in
them
,
and
the
duty
lying
upon
parents
to
bring
them
up
in
the
nurture
and
admonition
of
the
Lord
.
Whence
it
is
to
be
noted
,
that
it
s
said
of
the
Jaylour
,
he
,
and
all
his
,
not
all
his
houshold
,
but
all
his
were
baptized
;
possibly
some
in
the
house
might
not
be
in
his
dispose
,
but
so
many
as
were
his
were
baptized
.
If
any
man
say
,
it
s
an
act
of
force
to
disciple
an
Infant
;
I
say
no
,
of
no
more
force
to
baptize
them
to
Christ
,
then
to
lay
them
in
their
cradles
,
or
carry
them
in
their
arms
;
they
have
no
will
nor
reluctancy
against
it
,
ye
may
do
with
them
what
ye
will
:
whence
they
are
a
pattern
of
right
entring
the
Kingdom
,
He
that
receives
not
the
Kingdom
of
God
as
a
little
child
,
&c.
They
receive
it
as
God
,
and
his
people
order
them
into
it
,
and
in
it
.
And
for
their
discipling
by
instruction
,
they
usually
,
if
well
educated
,
drink
it
in
,
and
submit
to
it
better
then
others
,
as
to
the
outward
profession
at
least
,
as
was
before
said
.
And
I
find
not
that
Baptism
was
ever
denyed
to
any
that
would
submit
themselves
to
learn
the
Christian
Profession
.
For
that
frivolous
objection
of
some
,
that
they
shew
it
s
against
their
wills
sometimes
by
their
crying
,
It
s
not
worth
the
answering
;
for
by
the
same
reason
,
we
may
say
,
that
some
of
them
that
are
dipped
,
finding
the
water
cold
,
do
shrink
and
shudder
in
their
going
into
it
,
therefore
they
are
baptized
against
their
wills
too
:
not
to
mention
the
like
carriages
in
Infants
circumcised
,
who
yet
when
they
came
to
years
of
understanding
,
owning
what
was
in
Infancy
done
to
them
,
were
never
therefore
reputed
members
of
the
Church
,
or
Proselites
by
compulsion
.
But
I
pass
from
this
also
to
another
Consideration
.
3.
Though
it
be
true
,
that
we
find
no
express
Command
to
baptize
Infants
,
in
terminis
,
or
such
an
instance
of
Infants
baptized
,
yet
we
do
find
by
undeniable
consequence
,
that
Infants
in
the
language
of
the
Apostle
Paul
,
and
so
of
the
Scriptures
,
were
baptized
;
so
that
to
that
common
demand
,
Where
read
we
of
any
Infants
baptized
?
we
can
produce
an
answer
very
demonstrative
:
And
that
is
in
1
Cor.
10.2
,
3.
Moreover
,
Brethren
,
I
would
not
have
you
ignorant
how
that
all
our
fathers
were
under
the
cloud
,
and
all
passed
through
the
Sea
,
and
were
all
baptized
unto
Moses
in
the
cloud
,
and
in
the
Sea
.
I
pray
let
it
be
well
minded
,
All
our
Fathers
,
saith
Paul
,
were
baptized
unto
Moses
in
the
cloud
,
and
in
the
sea
.
Search
the
Scriptures
,
and
we
shall
find
that
amongst
these
Fathers
,
there
were
many
that
when
they
passed
through
the
Sea
,
and
under
the
cloud
,
were
but
Infants
,
See
for
this
the
History
in
the
Book
of
Exodus
.
First
,
in
Exodus
10.8
,
9.
Pharaoh
,
after
several
plagues
poured
out
upon
him
and
his
people
,
for
refusing
to
let
the
Israelites
go
out
of
his
Land
,
being
perswaded
by
his
servants
,
calls
for
Moses
and
Aaron
,
and
bids
them
go
,
and
serve
the
Lord
:
but
would
know
of
them
,
who
should
go
?
To
whom
Moses
gave
this
answer
:
We
will
go
with
our
young
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
with
our
old
,
with
our
sons
,
and
with
our
daughters
,
with
our
flocks
,
and
with
our
heards
:
And
whereas
Pharaoh
then
would
not
condescend
to
that
Proposition
,
God
bringing
another
plague
upon
him
,
brought
him
to
yeild
to
thus
much
of
it
,
That
their
little
ones
might
go
with
them
,
only
leaving
their
flocks
and
heards
with
them
.
Ver.
24.
Only
let
your
flocks
and
your
heards
be
stayed
,
let
your
little
ones
also
go
with
you
:
the
word
is
in
the
original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
parvulus
,
a
little
child
;
so
that
here
we
see
plainly
they
had
little
children
amongst
those
Fathers
,
that
after
proved
Fathers
too
of
the
Jewish
Nation
:
these
too
passed
under
the
cloud
,
and
through
the
Sea
,
and
were
baptized
to
Moses
in
them
.
Object
.
But
here
it
may
be
objected
,
That
this
was
not
the
Ordinance
of
Baptism
appointed
and
instituted
by
Jesus
Christ
for
discipling
men
to
himself
,
and
therefore
this
is
nothing
to
the
purpose
.
Answ.
To
which
I
say
,
by
way
of
concession
,
That
that
indeed
was
not
the
Ordinance
of
Baptism
appointed
by
Christ
as
come
in
the
flesh
for
discipling
men
into
the
faith
of
him
as
so
come
,
nor
was
it
(
that
we
find
)
called
a
baptizing
them
by
Moses
in
his
Writings
,
but
yet
by
way
of
Exception
,
I
say
it
s
much
to
the
purpose
.
For
,
1.
The
Scripture
here
,
and
the
Apostle
calls
it
Baptism
,
and
therefore
it
may
not
be
denied
,
to
have
been
truly
Baptism
,
though
not
so
instituted
by
Christ
come
in
the
flesh
,
as
that
we
have
to
treat
of
,
so
that
still
our
assertion
is
true
in
the
Apostles
language
,
which
may
not
be
gainsayed
by
us
,
that
those
Infants
were
baptized
.
2.
Yea
,
this
Baptism
is
mentioned
,
and
spoken
of
by
the
Apostle
,
as
answerable
to
the
Baptism
the
Believers
and
Churches
of
Christ
received
into
the
Name
of
Christ
,
as
a
priviledge
answerable
to
this
of
the
Gospel-baptism
,
and
a
testimony
of
Gods
favour
toward
them
answerable
to
what
this
Baptism
is
now
to
us
,
and
upon
that
account
partly
hath
it
the
Name
of
Baptism
put
upon
it
by
the
Apostle
,
his
intent
and
scope
here
being
to
shew
that
those
Fathers
were
all
partakers
of
like
priviledges
;
yea
and
in
substance
of
the
same
with
the
Churches
of
Christ
now
,
only
the
difference
was
in
way
of
Administration
,
those
Priviledges
and
Ordinances
being
administred
by
the
hands
of
,
or
under
the
conduct
of
Moses
,
these
,
nor
by
and
from
Christ
himselfe
,
come
in
the
flesh
,
those
typing
out
,
or
fore-signifying
Christ
then
to
come
in
the
flesh
,
these
signifying
and
leading
to
confess
him
come
in
the
flesh
,
and
the
grace
that
is
in
him
as
so
come
,
and
held
forth
to
us
by
him
,
which
is
the
same
grace
(
as
well
as
the
same
Christ
,
as
the
Apostle
sayes
,
ver.
3.
)
that
was
pointed
to
by
them
,
now
more
clearly
witnessed
and
held
forth
,
then
not
so
plainly
.
And
indeed
,
if
this
be
not
so
,
that
that
Baptism
was
equivalent
with
,
and
answerable
to
this
of
ours
,
since
Christ
manifested
in
the
flesh
,
as
to
the
substance
of
it
,
the
Apostles
argument
as
much
as
ours
from
it
would
be
rendred
invalid
:
For
whereas
he
brings
these
instances
of
them
to
answer
a
secret
objection
(
occasioned
by
his
discourse
in
the
preceding
Chapter
from
his
exhorting
them
so
to
run
,
as
to
obtain
,
and
from
his
setting
before
them
his
own
Example
,
how
he
kept
down
his
body
in
subjection
,
lest
having
preached
to
others
,
he
himself
should
prove
,
or
become
a
Reprobate
,
Chap.
9.24.27
.
)
That
they
were
called
by
the
grace
of
God
,
into
the
grace
of
Christ
,
and
baptized
into
him
,
and
so
delivered
from
that
state
of
enmity
,
and
irreconciledness
,
in
which
as
Gentiles
they
before
lay
;
yea
,
were
under
his
conduct
,
guidance
,
and
protection
,
his
Church
and
people
observing
his
Ordinances
,
and
tasting
the
sweetness
of
his
goodness
,
and
therefore
what
need
of
their
so
running
,
as
if
they
were
in
danger
else
to
lose
the
prize
,
or
to
be
rejected
of
God
again
;
the
Apostle
brings
the
Fathers
of
old
as
instances
of
people
under
like
favour
and
priviledges
,
according
to
the
dispensations
of
those
times
,
baptized
as
well
as
they
,
and
eating
the
same
spiritual
bread
in
substance
and
signification
with
them
,
and
yet
God
was
displeased
with
many
of
them
,
as
follows
,
ver.
4.5
.
&c.
Now
they
might
easily
have
replyed
that
the
case
was
far
different
,
that
was
no
baptism
in
comparison
of
theirs
,
their
priviledges
were
not
like
theirs
,
&c.
and
so
they
might
as
easily
have
retorted
the
Argument
in
that
manner
,
as
the
Antipedobaptists
may
to
us
,
if
there
were
not
a
truth
in
it
,
that
that
was
to
them
as
much
for
that
dispensation
;
yea
,
the
same
with
this
to
us
as
to
the
main
matter
or
substance
.
We
must
either
argue
the
Apostle
guilty
of
a
weak
argument
here
,
as
to
his
purpose
of
proving
them
alike
priviledged
with
us
,
and
we
notwithstanding
our
priviledges
as
obnoxious
to
displeasure
from
God
,
in
case
of
unbelief
,
or
unworthy
walking
,
as
they
,
or
else
we
must
confess
this
to
have
weight
in
it
for
this
business
:
viz.
That
those
Infants
though
not
baptized
into
Christ
expresly
and
immediately
,
yet
were
truly
and
really
as
to
external
baptism
baptized
into
the
Doctrine
of
God
then
delivered
concerning
Christ
,
as
we
be
,
or
the
Church
of
Corinth
were
;
they
had
that
that
carries
correspondency
with
,
and
was
answerable
to
our
Baptism
.
3.
Yea
further
,
It
s
to
be
minded
here
,
That
all
our
Fathers
,
and
so
the
Infants
of
them
,
I
mean
such
of
them
as
then
were
but
Infants
,
were
baptized
into
Moses
,
or
unto
Moses
,
that
is
,
had
an
obligation
put
upon
them
by
those
their
passages
under
the
cloud
,
and
in
the
sea
,
to
listen
,
to
obey
,
and
follow
after
Moses
,
and
his
Doctrine
,
what
ever
incapacity
was
in
them
in
respect
of
years
,
and
want
of
actual
understanding
,
then
while
they
passed
through
the
sea
,
and
under
the
cloud
,
to
apprehend
,
or
have
made
out
to
them
,
either
what
they
passed
through
,
or
what
Moses
was
to
them
,
or
was
contained
in
his
Doctrine
.
And
so
it
clearly
evinces
,
that
Infants
are
not
uncapable
of
being
baptized
into
the
Doctrine
of
God
,
or
Name
,
Authority
,
Faith
,
or
Gospel
of
our
Lord
Jesus
Christ
.
For
first
,
That
that
is
the
meaning
of
that
phrase
,
I
suppose
is
clear
to
any
indifferent
understanding
,
viz.
that
by
being
baptized
into
,
or
unto
Moses
,
is
not
meant
,
that
they
were
baptized
,
dipped
,
washed
into
the
person
of
Moses
,
as
the
matter
of
their
baptism
for
that
was
impossible
,
but
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
,
is
of
the
same
signification
,
as
in
Matth.
28.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
into
,
or
unto
the
Name
of
the
Father
,
and
of
the
Son
;
so
they
were
baptized
into
,
or
unto
Moses
,
Moses
being
there
as
in
other
places
,
used
to
signifie
Moses
his
doctrine
,
as
in
Luke
16.29
.
They
have
Moses
and
the
Prophets
,
let
them
hear
them
.
So
also
John
5.46
,
47.
Though
I
will
not
deny
but
Moses
his
authority
as
a
Prophet
and
Conductor
of
them
,
authorized
of
God
,
is
,
or
may
be
therein
also
signified
.
And
secondly
,
I
see
no
reason
but
an
Infant
is
in
every
whit
as
good
a
capacity
to
be
baptized
into
,
or
unto
Christ
,
as
then
unto
Moses
:
It
s
all
one
in
substance
as
to
what
concerns
the
business
requiring
capacity
,
that
was
into
the
Doctrine
and
Authority
of
God
by
Moses
;
this
,
into
the
Doctrine
and
Authority
of
the
same
God
by
Jesus
:
that
was
to
be
subject
to
Moses
,
and
his
Doctrine
,
and
Institutions
,
when
,
and
as
they
grew
capable
;
this
into
Christ
,
his
Doctrine
,
and
Institutions
,
when
,
and
as
they
grow
capable
.
I
think
no
man
will
deny
,
that
children
now
are
as
capable
of
the
outward
act
of
Baptism
,
to
be
acted
upon
them
,
be
it
what
it
will
be
,
whether
to
be
dipt
into
,
or
have
water
poured
upon
them
,
as
these
Infants
were
then
to
be
carried
,
or
pass
through
the
Sea
;
and
that
they
cannot
now
ingage
as
much
to
be
subject
to
Gods
Authority
in
Christ
,
as
then
to
it
in
Moses
,
or
understand
as
much
what
the
Gospel
sayes
,
as
what
the
Law
said
then
,
and
much
what
both
alike
;
I
cannot
perceive
what
ground
any
man
can
have
to
deny
,
except
they
will
say
,
that
Moses
spake
more
darkly
and
figuratively
of
Christ
,
but
Christ
more
plainly
and
perspicuously
both
of
himself
,
and
his
Father
.
And
if
we
get
but
this
by
this
place
,
That
Infants
in
Pauls
own
language
are
capable
of
being
baptized
into
a
Name
,
or
Doctrine
,
and
thereby
to
be
obliged
to
that
Name
and
Person
we
have
gained
,
I
conceive
not
a
little
.
Some
happily
will
object
again
,
Object
.
that
the
Apostle
here
speaks
but
of
all
that
eat
the
spiritual
bread
by
faith
,
and
so
that
were
believers
then
.
Answ.
But
the
Text
will
give
no
ground
for
that
,
for
it
says
not
,
All
were
baptized
that
eat
that
spiritual
bread
,
much
less
speaks
he
there
of
any
eating
by
faith
,
but
rather
only
of
an
eating
in
a
figure
;
but
he
says
positively
,
They
All
were
baptized
unto
Moses
in
the
cloud
,
and
in
the
sea
,
and
did
all
eat
the
same
spiritual
mea●
Beside
,
that
they
all
eat
not
by
faith
,
is
clear
from
thence
,
that
Many
of
them
so
baptized
,
and
eating
,
were
destroyed
for
not
believing
:
Compare
ver.
4
,
5
,
6.
&c.
with
Heb.
3.15
,
16
,
17.
&c.
Object
.
But
the
Apostle
names
here
only
the
Fathers
,
All
our
Fathers
.
Answ.
I
answer
,
He
sayes
not
,
All
that
then
were
Fathers
,
or
all
the
Fathers
amongst
them
,
but
All
our
Fathers
:
and
many
of
them
that
were
their
Fathers
,
were
then
little
Infants
when
they
passed
through
the
Sea
,
as
before
we
shewed
.
And
again
,
Had
he
only
meant
it
of
them
that
were
then
Fathers
,
he
might
rather
have
said
,
With
them
all
,
one
or
two
excepted
:
and
so
smal
a
number
seldom
makes
exceptions
,
)
God
was
not
well
pleased
.
But
now
he
says
,
but
with
many
of
them
;
because
though
with
all
the
then
Fathers
,
as
that
were
above
twenty
years
old
,
some
two
excepted
,
he
was
displeased
,
yet
with
the
children
from
twenty
years
old
down-ward
,
he
was
not
so
,
but
them
he
carried
into
Canaan
,
and
possessed
them
of
it
.
Object
.
But
then
by
that
,
children
may
as
well
partake
of
the
Supper
;
for
they
eat
of
the
same
spiritual
meat
,
&c.
Answ.
That
's
beside
our
business
:
yet
I
say
,
Children
also
when
capable
of
examining
themselves
,
may
eat
the
Supper
,
that
condition
being
expresly
required
of
the
Apostle
to
the
Supper
,
for
men
in
general
:
Let
a
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
examine
himself
,
and
so
let
him
eat
:
but
there
is
no
such
condition
required
generally
to
Baptism
.
I
shall
nextly
consider
,
what
we
find
expressed
by
Christ
about
his
will
concerning
Infants
:
where
I
shall
pass
over
that
in
Mat.
18.1
,
2
,
3
,
4.
where
Christ
makes
them
our
patterns
,
because
we
have
occasionally
spoken
of
it
before
,
and
shall
meet
with
it
elsewhere
again
:
that
in
ver.
6.
is
considerable
,
He
that
shall
offend
one
of
those
little
ones
that
believe
in
me
.
Some
are
of
opinion
that
Christ
speaks
that
of
little
children
in
age
,
and
think
Christ
reckons
them
believers
in
him
,
because
they
have
no
other
hope
or
confidence
,
excercise
no
selfe
care
,
selfe
trust
,
or
distrustfull
thoughts
of
God
,
but
are
cast
upon
him
,
and
take
submittedly
what
he
orders
to
them
;
according
to
that
,
Psal.
71.5
,
6.
Thou
art
my
hope
,
O
Lord
,
thou
hast
been
my
trust
from
my
youth
,
upon
thee
have
I
been
cast
from
my
mothers
womb
.
So
Psal.
22.9
,
10.
Thou
didst
make
me
hope
when
I
was
upon
my
mothers
breasts
,
I
was
cast
upon
thee
from
the
womb
.
And
as
they
are
Psal.
115.13
.
and
Revel.
19.5
.
numbred
with
the
fearers
of
God
,
Yee
that
fear
the
Lord
,
both
small
and
great
.
And
the
scandalizing
such
is
the
harming
them
,
especially
by
perverting
them
to
vain
hopes
and
ways
.
I
confess
I
am
not
satisfied
in
that
my self
,
and
yet
I
think
there
may
be
somthing
in
it
,
and
the
rather
for
that
the
next
fore-going
speech
doth
certainly
include
little
children
,
viz.
when
he
sayes
,
He
that
shall
receive
one
such
little
one
in
my
Name
,
receiveth
me
.
I
know
Beza's
conception
is
,
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
meant
,
one
that
humbles
himself
as
a
little
child
;
and
that
he
speaks
not
there
properly
of
children
;
but
Luke
,
who
is
of
better
authority
,
says
expresly
,
Chap.
9.48
.
that
Christ
said
that
of
that
very
little
babe
too
,
that
he
took
in
his
Arms
,
and
set
in
the
midst
of
them
:
He
that
receives
this
little
child
in
my
Name
,
receiveth
me
.
And
so
in
Mark
9.36
,
37.
expresly
,
He
that
shall
receive
one
of
such
little
children
,
(
without
mention
of
any
other
foregoingly
,
but
the
child
it self
taken
into
his
arms
)
receiveth
me
.
But
I
shall
pass
that
,
and
come
to
that
that
's
more
full
,
viz.
that
in
Matth.
19.13
,
14.
where
its
said
,
that
our
Saviour
having
in
the
former
part
of
the
Chapter
answered
thee
Pharisees
about
Divorce
,
there
were
certain
little
children
,
or
infants
,
(
in
Luke
18.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sucking
infants
,
)
and
its
considerable
,
to
what
end
they
brought
them
;
and
how
Christ
entertained
them
,
but
chiefly
,
what
he
says
of
Infants
,
by
occasion
of
them
.
1.
For
the
end
of
their
bringing
,
it
s
in
Luke
18.
That
he
might
touch
them
;
but
in
Matthew
,
That
he
might
lay
his
hands
on
them
,
and
pray
.
Now
the
laying
on
of
hands
especially
,
when
joyned
with
prayer
,
is
an
Ordinance
or
Institution
in
the
Church
of
God
,
named
after
the
Doctrine
of
Baptisms
,
Heb.
6.1
,
2.
and
therefore
,
if
there
be
any
strength
in
their
way
of
arguing
,
that
from
the
placing
of
words
one
after
another
,
as
baptizing
after
believing
,
would
prove
,
that
believing
is
to
be
first
found
in
persons
,
before
they
may
be
baptized
;
then
the
same
argument
would
prove
that
these
Infants
were
formerly
baptized
;
because
they
came
for
imposition
of
hands
,
a
right
usually
following
mens
baptism
too
in
the
practise
of
the
Apostles
,
as
in
Acts
8.17
.
and
19.5
,
6.
Nor
can
the
ablest
Antipedobaptist
give
us
any
certain
proof
or
demonstration
,
or
ought
,
besides
their
own
presumption
,
that
they
were
not
.
Indeed
I
find
laying
on
of
hands
,
used
in
Scripture
,
in
these
three
Cases
:
viz.
In
healing
diseases
,
Ordaining
to
office
,
and
sending
forth
to
the
work
of
them
,
and
praying
for
the
Holy
Ghost
,
and
his
blessings
:
where
it
s
mentioned
to
the
first
intent
of
healing
,
it
s
usually
expressed
,
either
to
have
been
to
that
end
,
or
that
that
was
the
effect
,
as
in
Mark
5.23
.
and
6.5
.
and
16.18
.
Luke
4.40
.
and
13.13
.
Acts
28.8
.
in
none
of
all
which
places
find
we
our
Saviour
joyning
prayer
with
it
:
or
that
he
blessed
them
he
so
healed
.
Only
that
instance
of
Paul
,
hath
mention
too
of
joyning
prayer
with
it
:
nor
is
there
any
appearing
probability
,
that
these
came
for
healing
to
Christ
,
as
some
would
conjecture
,
because
mention
is
made
in
the
begining
of
the
Chapter
,
of
his
healing
some
.
For
when
there
was
any
healing
wrought
in
the
things
mentioned
,
its
common
for
one
Evangelist
or
other
to
express
it
;
but
none
of
them
say
any
such
thing
of
these
.
Besides
,
his
discourse
with
the
Pharisees
about
Divorce
,
if
not
also
some
other
,
as
those
in
Luke
18.
intervened
between
his
healing
acts
,
and
these
children
coming
to
him
.
And
he
was
also
gone
from
that
place
where
he
had
been
healing
,
and
come
into
the
house
,
Mark
10.10
.
Besides
,
it
s
too
simple
a
conceit
,
that
the
Disciples
should
prohibit
them
upon
that
ground
,
for
they
could
not
be
ignorant
that
children
might
stand
in
need
of
healing
,
and
be
as
capable
of
it
as
other
persons
;
and
it
s
most
probable
that
it
was
some
conceit
of
the
unfitness
of
Infants
for
such
a
business
as
they
came
;
for
that
made
them
rebuke
those
that
brought
them
:
nor
could
it
be
for
ordination
to
office
,
and
therefore
it
was
for
the
Holy
Ghost
,
or
some
blessing
of
his
upon
them
;
yea
,
it
s
plain
it
was
for
blessing
,
and
that
is
acknowledged
by
Mr.
Tombes
to
be
a
greater
thing
then
Baptism
.
Baptism
being
but
an
outward
witness
to
Christ
,
and
the
Doctrine
of
Christ
,
and
a
matriculation
of
them
into
the
School
of
Christ
,
that
they
might
be
in
the
way
of
his
blessing
:
whence
to
use
the
Argument
that
Peter
makes
use
of
a
majori
,
ad
minus
:
Can
any
forbid
water
that
these
should
not
be
baptized
,
that
have
received
the
Holy
Ghost
,
&c.
So
we
may
argue
here
,
Shall
Christ
admit
them
to
his
blessing
,
and
shall
not
we
admit
them
to
outward
Baptism
to
be
brought
into
his
house
,
and
to
have
his
name
put
upon
them
,
that
they
may
be
more
in
the
way
of
his
blessing
?
when
he
himself
gives
them
that
that
follows
after
Baptism
,
Object
.
shall
we
deny
them
the
former
,
viz.
Baptism
having
so
large
a
Commission
for
discipling
and
Baptism
.
But
it
s
said
by
some
that
this
was
an
use
amongst
the
Jews
,
to
bring
their
children
to
Prophets
,
Answ.
and
holy
man
to
pray
for
them
,
&c.
But
if
so
,
then
sure
the
Disciples
would
not
have
been
so
against
them
,
as
to
forbid
them
,
if
it
had
been
an
usual
matter
of
honour
put
upon
holy
men
amongst
them
;
since
they
were
not
unwilling
to
have
their
Master
honoured
,
I
conceive
its
likelyer
they
had
some
unworthy
,
low
,
and
despicable
thoughts
of
Infants
,
as
below
their
Masters
business
,
and
care
.
Besides
,
they
that
tell
us
of
the
foresaid
use
,
are
fain
to
fetch
it
from
Isaacks
blessing
Jacob
,
and
Jacobs
blessing
Josephs
sons
.
Strange
instances
to
tell
us
of
fathers
blessing
their
own
children
,
to
prove
that
people
used
to
carry
their
children
to
Prophets
for
their
prayers
and
blessing
;
especially
too
to
prove
their
carrying
Infants
to
them
when
as
Jacob
and
Esau
both
were
men
grown
,
or
well
towards
it
,
when
Isaac
blessed
them
;
for
Isaac
was
but
sixty
years
old
when
they
were
born
,
and
he
was
now
grown
old
and
dim-sighted
,
so
as
he
could
not
discern
one
from
the
other
when
he
blessed
them
;
yea
,
Esau
was
wont
to
go
a
hunting
,
yea
,
and
was
married
too
some
time
before
this
.
And
for
the
sons
of
Joseph
,
they
could
not
be
less
then
about
twenty
years
old
,
for
they
were
born
to
him
before
the
years
of
famine
came
,
Gen.
41.50
.
two
years
of
which
were
passed
before
Jacob
came
down
into
Egypt
,
Gen.
45.11
.
and
yet
he
lived
in
Egypt
after
his
going
thither
seventeen
years
,
Gen.
47.28
.
Beside
none
were
blessed
by
them
,
or
by
Christ
,
but
members
of
the
Church
visible
;
And
therefore
,
if
that
may
yet
be
done
,
(
as
I
think
none
can
find
ground
to
deny
it
)
then
they
may
first
be
made
members
of
the
visible
Church
,
that
so
it
may
be
done
unto
them
.
2.
For
their
entertainment
.
We
find
the
Disciples
forbad
them
that
brought
them
,
and
would
not
have
had
them
come
to
Christ
'T
is
likely
,
as
we
have
said
,
because
they
thought
it
a
vain
thing
,
and
that
Christ
would
not
regard
such
as
they
:
but
its
remarkable
how
ill
Christ
takes
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
valdè
aegre
tulit
,
Pass
.
)
he
took
it
very
ill
,
or
was
very
angry
with
them
:
which
shews
Christs
account
of
Infants
,
and
great
favour
to
them
;
as
he
did
also
Chap.
18.
And
as
God
also
testified
his
love
and
pity
towards
them
in
sparing
Nineveh
upon
that
account
,
that
there
were
so
many
thousand
Infants
in
it
,
and
it
instructs
us
into
this
,
That
Christ
will
not
thank
,
but
take
it
very
ill
at
that
man
that
shall
under
any
pretence
of
piety
,
or
otherwise
,
keep
back
Infants
(
or
indeavour
it
)
from
that
that
's
for
them
in
his
Kingdom
,
and
that
should
make
us
wary
,
lest
we
also
run
into
such
like
errours
about
them
to
incur
against
our selves
also
his
indignation
.
After
this
it
follows
,
that
he
called
them
to
him
,
&
said
,
Suffer
little
children
,
or
the
little
childen
,
to
come
unto
me
,
and
forbid
them
not
.
Sure
here
he
approves
mens
bringing
little
children
to
him
to
be
under
his
care
and
blessing
,
who
came
for
all
Ages
of
men
,
to
lighten
every
one
,
and
despiseth
none
,
no
,
not
the
least
,
but
came
to
save
them
:
And
how
little
children
should
now
be
brought
to
Christ
,
but
by
bringing
them
to
his
Church
and
people
,
with
and
amongst
whom
he
is
yet
spiritually
present
,
I
cannot
see
.
Note
further
also
,
that
he
calls
their
bringing
them
,
their
coming
:
for
it
s
not
said
,
That
there
came
little
children
to
him
:
as
if
they
came
of
themselves
,
but
they
brought
little
children
to
him
:
so
it
is
in
all
the
three
Evangelists
;
nor
did
the
Diciples
rebuke
the
children
,
but
them
that
brought
them
;
yet
here
he
says
,
let
them
come
to
me
.
They
not
resisting
,
or
rejecting
his
goodness
,
it
s
reckoned
to
them
as
if
they
came
and
desired
it
,
though
they
in
their
own
persons
,
did
not
desire
it
.
Where
we
see
confirmed
what
we
said
before
,
viz.
That
those
things
that
are
required
of
men
of
understanding
,
to
receive
his
blessing
,
or
an
ordinance
of
his
to
be
acted
upon
them
,
(
as
laying
on
of
hands
and
praying
,
is
an
Ordinance
of
God
)
are
not
required
in
Infants
.
Men
grown
must
come
of
themselves
,
being
convinced
and
perswaded
by
the
truth
,
or
else
they
are
not
blessed
by
him
ordinarily
,
or
received
into
his
grace
;
but
here
children
,
though
but
brought
,
are
said
to
come
,
and
he
accepts
and
blesses
them
.
For
so
it
follows
,
Mark
10.16
.
He
took
them
in
his
arms
,
put
his
hands
on
them
;
and
blessed
them
.
Wherein
it
s
also
to
be
noted
,
that
he
deals
with
them
as
with
Disciples
;
for
I
find
not
that
Jesus
blessed
any
persons
else
,
but
them
that
were
his
Disciples
,
in
any
other
place
that
speaks
of
his
blessing
,
Luke
24.50
.
I
know
it
s
surmised
by
some
,
Object
.
that
these
were
not
little
Infants
,
but
children
that
could
go
;
and
though
he
took
them
in
his
arms
,
yet
so
he
did
to
that
that
he
set
in
the
midst
of
them
,
Mark
10.37
.
To
which
I
say
,
Answ.
Even
a
sucking
Infant
may
be
set
down
on
his
feet
amongst
men
,
though
it
can
neither
go
nor
stand
,
and
that
that
could
do
either
,
is
neither
said
,
nor
any
ways
implyed
,
that
I
can
tell
:
As
for
his
calling
them
,
we
see
nothing
exprest
;
but
by
way
of
command
unto
his
Disciples
,
It
's
not
,
come
to
me
,
but
let
them
come
to
me
.
Nor
have
we
any
thing
as
said
to
the
Infants
by
way
of
instruction
of
them
,
but
to
his
Disciples
,
and
them
with
them
only
;
nor
any
thing
said
by
them
Infants
unto
him
,
or
to
any
other
:
to
say
nothing
that
its
usual
to
call
an
Infant
in
anothers
arms
:
the
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Infant
,
Luke
18.15
.
which
as
Beza
notes
,
Beza
.
in
Luke
1.41
,
44.
&c.
Propriè
dicitur
de
partu
recens
edito
:
is
properly
an
infant
new-born
:
yea
,
in
Luke
1.41
,
44.
its
used
of
an
infant
in
the
womb
,
but
in
1
Pet.
2.2
.
and
Luke
2.
12.16
.
and
17.19
.
it
s
evidently
children
new-born
.
Against
this
is
objected
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
signifie
one
capable
of
teaching
,
because
it
s
said
,
Timothy
knew
the
Scripture
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
a
child
,
or
infant
,
2
Tim.
3.15
.
To
which
I
answer
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
may
much
differ
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
properly
,
Ever
since
ones
Infancy
,
since
thou
camest
out
of
Infancy
.
Beside
,
I
deny
not
,
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
comprehend
all
the
Age
from
the
birth
,
to
six
or
seven
years
old
,
before
the
term
of
which
years
a
child
is
capable
of
instruction
,
yet
it
is
usually
used
for
children
lately
born
,
and
it
is
improbable
that
these
here
spoken
of
were
capable
of
instruction
,
both
because
they
were
brought
,
and
because
we
find
nothing
spoken
to
them
for
their
instructing
,
which
its
no
way
likely
that
Christ
would
have
omitted
,
had
they
been
capable
of
it
.
The
very
pleading
for
that
capability
of
instruction
savours
of
the
Disciples
disease
,
who
very
probably
for
some
such
reason
forbad
them
,
because
they
thought
them
uncapable
,
and
argues
that
had
these
men
been
there
,
they
would
in
case
of
their
incapacity
for
learning
have
joyned
with
the
Disciples
in
prohibiting
them
.
Object
.
But
it
s
said
again
,
that
it
s
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
Infants
that
he
would
have
permitted
to
come
to
him
,
not
Infants
indefinitely
,
any
infants
,
but
them
only
.
Answ.
To
which
I
say
,
that
the
article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inforces
no
such
restriction
,
as
may
appear
by
these
instances
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Math.
28.19
.
2
Tim.
4.17
.
and
Rom.
15.11
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ver.
16.
All
the
Gentiles
admits
of
no
such
restriction
by
vertue
of
that
article
;
and
so
when
the
Apostle
sayth
,
Let
us
do
good
to
all
,
and
chiefly
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
houshold
of
faith
;
he
limits
it
not
there
to
some
certain
believers
,
as
the
Teachers
,
or
the
like
,
of
whom
he
had
been
before
speaking
:
yea
,
the
same
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
18.3
.
is
not
these
little
children
,
but
indefinitely
,
little
children
.
Whence
mark
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
(
Mark
10.15
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
a
little
child
.
So
in
Matth.
26.9
,
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
not
some
certain
present
poor
,
but
the
poor
indefinitely
:
So
that
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
simply
in
Matth.
19.13
.
is
in
Luke
18.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
yet
it
connot
be
translated
,
these
Infants
.
See
the
like
,
Mark
7.27
,
28.
2
Cor.
12.14
.
It
s
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
,
or
those
little
children
:
as
its
usual
when
the
speech
is
limited
to
things
present
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Matth.
26.11
.
is
this
oyntment
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
all
these
words
,
ver.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
these
,
my
brethren
,
Matth.
25.40
,
45.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
In
these
two
Commandments
,
Chap.
23.40
.
The
like
is
to
be
seen
,
Mark
13.2
.
Luke
3.5
.
and
9
28.44
.
and
24.18
.
John
10.19
.
Acts
3.24
.
and
4.16
.
and
5.
36
,
38.
nor
is
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
children
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
24.22
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
19.27
.
but
simply
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
little
children
,
or
little
children
.
2.
Though
he
bid
that
them
very
children
should
come
to
him
,
and
not
be
prohibited
,
yet
that
he
limited
not
his
speech
,
or
the
good
will
to
little
ones
therein
declared
to
them
,
only
is
manifest
in
the
ground
he
lays
down
,
whereupon
he
would
have
them
to
come
to
him
;
for
that
is
such
as
is
not
tyed
up
to
them
,
but
affirmed
of
children
more
largely
and
indefinitely
,
viz.
For
of
such
is
the
Kingdom
of
Heaven
:
and
so
we
come
to
view
,
3.
What
he
says
of
Infants
upon
this
occasion
,
as
the
ground
of
his
willingness
to
have
them
come
to
him
,
and
of
his
anger
against
his
Disciples
for
prohibiting
them
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
For
of
such
is
the
Kingdom
of
Heaven
.
Where
it
s
to
be
minded
first
,
that
he
says
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
of
these
is
the
Kingdom
,
lest
we
should
perceive
some
peculiar
occasion
not
ordinary
or
common
to
Infants
,
but
peculiar
to
these
only
;
some
secret
thing
known
to
Christ
alone
,
and
so
should
say
,
it
was
to
be
stretched
no
further
,
but
to
them
,
or
them
that
we
can
discern
to
be
elected
,
&c.
Nor
is
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
them
that
are
like
these
,
the
Kingdom
of
Heaven
belong
,
though
many
would
conceive
it
so
;
for
that
could
be
no
greater
ground
for
children
,
then
for
Doves
and
Lambs
coming
to
him
;
the
general
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
generally
signifies
of
that
kind
that
's
spoken
of
;
these
,
and
such
as
these
;
whether
it
be
applyed
to
things
or
persons
,
not
such
in
an
Allegorical
similitude
.
So
Rom.
2.2
.
The
judgment
of
God
is
against
those
that
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
things
:
that
is
,
those
very
evils
,
and
such
like
.
So
ver
3.
and
chap.
1.32
.
Gal.
5.21
,
23.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
against
such
things
there
is
no
law
:
that
is
,
against
those
vertues
and
fruits
of
the
Spirit
,
and
whatsoever
else
is
of
the
same
stamp
or
nature
.
So
also
1
Cor.
7.15.28
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
shall
have
trouble
in
the
flesh
:
that
is
,
such
as
he
had
spoken
of
before
,
viz.
they
that
marry
,
&c.
Of
such
is
the
Kingdom
of
Heaven
.
The
Kingdom
of
Heaven
,
what
's
that
?
I
answer
,
The
Kingdom
set
up
by
the
God
of
Heaven
,
in
which
he
is
King
,
and
reigneth
by
Jesus
Christ
,
prophesied
of
long
since
to
be
established
in
the
house
of
David
;
A
Kingdom
of
which
the
Jews
were
the
children
,
it
was
preached
to
,
and
the
promise
of
it
set
before
them
,
yea
,
they
were
educated
under
its
Ordinances
in
part
,
and
to
the
expectation
of
it
in
the
more
Heavenly
things
:
The
Kingdom
more
fully
preached
by
Christ
,
and
(
in
its
priviledges
,
rise
,
and
growth
,
and
its
administration
by
Christ
in
the
humanity
,
in
a
more
heavenly
way
,
)
then
nigh
at
hand
,
and
ready
to
be
revealed
,
though
not
in
its
heighth
of
glory
,
and
large
spreading
lustre
:
This
is
the
Kingdom
of
Heaven
,
of
which
there
are
divers
stations
and
degrees
of
entrance
into
it
,
and
divers
manifestations
of
it
.
viz.
1.
There
is
the
outward
Court
,
the
Church
visible
as
visible
,
or
as
outwardly
priviledged
by
God
,
and
distinguished
from
other
people
not
in
it
:
or
if
ye
will
,
the
Government
that
Christ
exerciseth
in
administration
of
his
Heavenly
Ordinances
and
Rites
,
over
men
as
visibly
subjected
to
the
profession
of
him
,
the
Church-state
with
its
outward
Ordinances
,
the
Oracles
of
God
,
and
his
Statutes
,
and
Appointments
.
So
the
Church-state
of
old
among
the
Jews
,
was
part
of
that
Kingdom
,
that
God
through
Christ
,
and
for
him
erected
:
The
Wisdom
of
God
had
there
his
House
,
and
Pillars
,
Ordinances
,
and
Provision
,
though
less
heavenly
,
and
more
carnal
,
then
as
now
it
s
ordered
by
Christ
come
in
the
flesh
;
and
therefore
rather
called
the
Kingdom
of
God
,
then
of
Heaven
,
Matth.
21.43
.
This
Government
in
the
hand
of
Christ
come
being
more
properly
both
,
because
as
of
God
so
more
heavenly
,
and
less
carnal
,
then
that
before
.
2.
The
inward
and
invisible
uniting
with
Christ
by
faith
,
and
so
the
Government
of
the
Spirit
writing
the
Law
in
the
heart
:
The
power
and
priviledges
injoyed
in
the
inner
man
;
in
forgiveness
of
sins
,
peace
,
joy
,
conformity
to
God
,
&c.
And
this
also
is
the
Kingdom
of
God
,
the
more
inward
,
more
heavenly
,
and
spiritual
part
of
it
:
and
this
also
is
held
forth
in
the
first
,
and
the
right
receipt
of
the
first
,
with
all
the
documents
thereof
,
and
spiritual
operations
afforded
therein
,
is
the
way
to
enter
into
this
step
of
it
.
For
this
is
it
into
which
men
enter
not
but
by
regeneration
:
Of
this
the
Apostle
speaks
,
Rom.
14.17
.
The
Kingdom
of
God
,
is
righteousness
,
peace
,
and
joy
in
the
Holy
Ghost
.
And
1
Cor.
4.20
.
That
consists
in
power
,
&c.
Into
this
the
believer
is
translated
out
of
the
power
of
darkness
,
Col.
1.15
.
The
other
step
is
more
visibly
upon
men
that
are
in
it
,
this
more
properly
in
them
.
They
that
are
but
in
the
former
Regiment
,
may
be
cast
out
,
and
often
are
for
their
unfruitfulness
,
not
receiving
its
instructions
,
and
operations
of
Spirit
therewith
,
as
a
little
child
,
so
as
to
enter
into
this
more
spiritual
Government
,
Matth.
8.12
.
and
21.43
.
that
,
or
the
Kingdom
of
God
in
that
part
of
it
,
(
for
it
s
but
one
Kingdom
in
all
its
Regiments
,
as
the
Temple
of
old
was
but
one
in
all
its
Courts
)
being
like
a
Net
gathering
all
sorts
,
and
like
a
man
sowing
good
seed
in
the
field
,
wherein
also
the
envious
man
soweth
tares
,
out
of
which
all
things
that
offend
shall
be
gathered
,
Matth
,
13.24.41.42.47
.
And
like
to
the
wedding
made
by
the
King
for
his
Son
,
to
which
the
bidden
guests
refusing
to
come
,
all
that
could
be
met
with
in
the
high-way
and
hedges
were
called
,
and
brought
,
Matth.
22.1.9
,
10.
yea
to
that
all
have
liberty
to
come
as
the
way
to
enter
into
it
in
its
higher
steps
,
or
more
inward
Government
,
and
Dominion
.
But
now
this
second
step
is
yet
more
holy
,
and
into
it
may
none
enter
but
they
that
so
have
received
the
grace
of
God
,
in
what
is
held
forth
in
the
former
,
as
to
be
made
an
holy
Priesthood
unto
God
.
The
former
hath
Laws
for
its
Ordering
and
Government
,
and
in
it
is
the
power
of
Christ
to
order
it
,
which
all
ought
to
obey
,
and
be
subject
to
in
their
several
places
and
stations
,
as
in
other
Kingdoms
;
but
these
are
more
visible
and
outward
,
as
Baptism
,
the
Supper
,
Exhorting
,
Teaching
,
Hearing
,
Prayer
,
Communion
,
Censures
,
&c.
As
also
subordinate
Officers
,
Bishops
,
or
Elders
,
Deacons
,
&c.
Its
Keys
of
Doctrine
and
Censures
,
its
Publick
Register
,
and
Notary
Book
,
the
Scriptures
,
wherein
its
Laws
and
Orders
are
written
and
recorded
.
This
latter
hath
its
Laws
,
the
same
for
substance
with
the
other
,
but
written
also
more
inwardly
in
the
heart
,
where
the
Spirit
is
more
immediately
Governour
and
Ruler
,
and
supplies
all
grace
to
the
soul
also
:
These
have
fellowship
with
God
,
and
with
Christ
in
spirit
,
and
heavenly
things
,
as
well
as
one
with
another
in
outward
Ordinances
;
which
these
also
have
(
the
inner
Regiment
being
in
these
who
are
under
the
outward
,
though
not
in
all
of
them
.
)
These
have
the
inward
true
spiritual
Baptism
in
the
blood
and
price
of
Christ
,
1
Cor.
10
17.
sprinkling
their
consciences
,
and
making
their
hearts
pure
;
and
they
feed
spiritually
upon
Christ
himself
,
eat
all
of
that
one
bread
,
and
partake
all
of
that
one
spirit
in
him
.
So
as
to
be
really
and
inwardly
,
(
though
mystically
and
spiritually
)
one
body
,
being
baptized
into
it
by
the
Holy
Ghost
,
and
made
meet
for
the
inheritance
;
as
well
as
outwardly
baptized
,
and
outwardly
eating
the
Memorials
of
Christ
,
as
the
outward
Regiment
more
generally
do
.
3.
There
is
also
beyond
both
these
,
a
third
step
,
or
way
of
regiment
in
this
Kingdom
,
like
unto
the
Holy
of
holies
,
that
into
which
Christ
himself
is
really
entred
,
and
all
they
that
are
in
the
second
form
do
enter
by
hope
,
but
not
as
yet
by
real
possession
.
The
Kingdom
in
Glory
and
Power
exalted
above
all
other
:
This
is
that
which
is
yet
to
be
manifested
;
Which
Christ
is
gone
to
receive
,
and
which
he
shall
come
in
,
even
in
the
Glory
of
his
Father
,
and
possess
all
his
Saints
that
here
have
followed
him
faithfully
withall
.
In
which
the
righteous
shall
shine
as
the
Sun
,
Matth.
13.43
.
and
be
filled
with
their
Masters
joy
.
Christ
and
they
being
all
manifested
in
glory
,
even
the
glory
of
God
;
Col.
3.34
so
as
that
as
Christ
is
now
admired
in
himself
by
them
,
that
spiritually
discern
him
,
so
then
he
shall
be
admired
also
in
all
his
Saints
,
2
Thess.
1.10
,
11.
and
they
shall
be
glorified
with
him
.
In
this
all
his
,
and
their
enemies
,
shall
be
put
under
them
,
and
bow
before
them
,
even
all
that
here
have
persecuted
,
and
hated
them
;
and
they
shall
be
possessed
of
all
the
happiness
prepared
and
laid
up
in
Christ
for
them
,
even
their
inheritance
.
The
fulness
of
God
,
and
glory
,
and
perfect
freedom
from
all
the
bondage
of
sin
and
servitude
,
and
from
what
ever
did
afflict
and
trouble
them
.
And
this
state
of
the
Kingdom
Christ
shall
come
in
,
at
his
glorious
appearance
again
from
Heaven
,
when
he
shall
raise
up
all
his
to
meet
him
,
and
be
ever
with
him
:
therefore
also
it
s
coupled
with
his
appearance
,
in
2
Tim.
4.1
.
This
is
the
Kingdom
in
its
flourish
and
compleatness
,
as
Solomon
in
his
glory
,
when
as
the
other
two
are
but
the
tendencies
to
this
,
and
like
the
Kingdom
of
David
in
the
midst
of
oppositions
.
The
Keys
of
the
Kingdom
in
the
first
state
are
committed
to
the
servants
of
Christ
,
to
Peter
,
and
the
other
Apostles
,
with
their
succeeding
Church-officers
,
and
they
may
let
in
,
or
put
out
there
,
and
when
they
walk
in
the
Spirit
in
so
doing
,
Christ
approveth
what
they
do
,
and
admits
too
gracious
operations
of
Spirit
for
blessing
his
Ordinances
to
them
,
or
withholds
his
presence
from
them
as
they
admit
,
or
put
out
.
But
for
the
other
two
states
,
the
Key
is
only
with
himself
,
Revel.
3.7
.
and
into
them
none
but
he
can
give
admission
:
Whom
he
shuts
out
,
to
them
none
can
open
,
and
to
whom
he
opens
none
can
shut
this
state
against
them
.
Into
the
second
,
he
admits
by
the
spiritual
Baptism
those
that
receive
the
grace
of
God
held
forth
in
the
outward
Court
,
(
and
witnessed
to
by
the
outward
Baptism
)
rightly
and
effectually
,
Matth.
3.11
,
12.
Those
that
by
the
Word
and
Spirit
accompanying
it
,
are
truly
prepared
for
him
,
turned
to
him
,
to
look
towards
him
,
and
wait
for
him
,
Luke
1.16
,
17.
and
3.4
.
And
these
wait
for
,
and
shall
in
patient
continuance
inherit
the
third
;
into
which
no
ungodly
person
,
no
chaff
in
the
floor
of
Christ
,
none
without
the
wedding
garment
though
come
into
the
house
,
none
that
work
iniquity
,
though
within
the
outward
form
and
state
of
the
Kingdom
,
shall
find
entrance
,
1
Cor.
6.9
,
10.
Gal.
5.20
,
21.
Matth.
13.41
,
42.
And
let
this
be
noted
,
that
though
ordinarily
when
mention
is
made
of
the
Kingdom
of
God
,
and
of
Heaven
preached
,
and
exhorted
to
be
sought
and
entred
into
,
all
these
three
stations
of
it
are
infolded
in
one
another
.
As
when
it
s
said
Paul
or
Christ
preached
the
Gospel
of
the
Kingdom
,
or
preached
the
Kingdom
of
God
,
&c.
yet
as
that
they
ultimately
aimed
at
,
was
the
bringing
men
to
the
Kingdom
in
glory
,
so
that
they
most
immediately
,
and
nextly
urged
unto
men
to
receive
and
submit
to
,
was
the
first
station
,
The
coming
into
the
Church-state
,
and
submission
to
Christ
in
his
Government
,
Word
,
and
Ordinances
therein
,
as
that
which
he
set
up
as
the
Medium
to
bring
them
into
union
with
himself
,
and
so
to
participation
of
his
glory
;
as
the
house
in
which
his
Feast
is
made
ready
,
and
in
a
First-fruits
in
the
regiment
of
his
Grace
and
Spirit
to
be
pertook
of
by
those
that
duly
and
rightly
receive
the
outward
Ministrations
in
his
Church
,
the
waters
where
the
Spirit
moves
for
the
renewing
of
those
that
duly
and
submittedly
wait
upon
him
,
and
wash
therein
:
The
Bed
of
Love
wherein
the
immortal
Seed
of
the
Word
of
God
,
the
Promise
and
Covenant
made
to
Abraham
,
is
poured
forth
for
the
begetting
children
to
him
.
Under
the
Regiment
of
Christ
here
all
ought
to
come
,
all
the
Gentiles
are
to
be
discipled
,
all
,
(
so
many
as
they
found
without
choise
,
distinction
,
discrimination
,
Matth.
22.8
,
9
,
10.
and
limitation
)
are
to
be
brought
,
and
here
under
to
be
nurtured
that
they
might
enter
the
second
,
into
which
yet
none
of
these
do
enter
,
but
them
that
intirely
submit
to
him
therein
,
(
as
we
said
before
.
)
Those
that
obey
him
,
Acts
5.32
.
the
upright
hearted
,
the
poor
in
spirit
,
the
righteous
,
they
that
bring
forth
the
fruits
of
it
,
and
they
shall
have
an
abundant
entrance
,
Psalm
84.11
.
Matth.
5.7
.
and
18.3
.
2
Pet.
1.11
.
And
going
on
therein
shall
be
surely
rewarded
with
the
third
,
Revel.
2.26
,
27.
and
3.34
.
and
3.21
.
Now
how
the
words
are
to
be
taken
here
,
appears
by
what
is
said
,
and
by
what
follows
in
the
Text
,
viz.
He
that
receives
not
the
Kingdom
of
God
as
a
little
child
,
&c.
that
receives
not
,
in
the
present
Tense
.
Now
the
Kingdom
to
be
now
received
by
us
,
is
that
that
cometh
now
to
us
,
and
that
is
certainly
the
Government
of
Christ
in
his
Word
and
Ordinances
,
as
then
to
them
ministred
externally
by
Christ
,
and
as
now
left
unto
us
in
the
writings
of
his
Servants
,
and
by
such
as
he
hath
instructed
therein
,
yet
ministred
unto
us
;
with
all
the
operations
of
spirit
that
come
along
therewith
in
convincements
and
teachings
to
fit
us
for
entring
into
the
inward
regiment
or
priviledges
of
it
in
righteousness
,
joy
,
peace
,
&c.
This
was
that
that
came
to
the
Jews
,
or
approached
nigh
unto
them
,
Matth.
3.2
.
and
10.7
.
Luke
10.9
,
11.
and
11.20
.
But
they
received
it
not
,
and
some
of
them
that
received
it
,
yet
not
going
on
to
receive
it
as
little
children
with
self-denial
,
humility
,
meekness
,
they
could
not
enter
in
to
the
inward
regiment
,
and
its
priviledges
,
but
finding
the
entrance
too
strait
,
turned
back
again
from
it
,
John
6
,
60.64
.
and
8.30
,
31
,
34.
&c.
The
Kingdom
as
it
shall
come
in
glory
hath
no
rules
annexed
to
it
about
men's
entertaining
it
,
that
I
know
of
,
but
its
evident
,
this
of
the
external
Ministration
,
with
the
spiritual
operations
afforded
therewith
,
for
bringing
us
into
the
state
of
spiritual
union
with
Christ
,
hath
,
and
we
find
that
many
could
not
become
so
far
children
in
simplicity
and
self-nothingness
,
as
to
receive
it
,
it
being
as
ordered
by
Christ
every
where
spoken
against
,
and
we
find
yet
that
men
not
receiving
the
instructions
of
the
Word
of
this
Kingdom
,
as
held
forth
to
men
in
the
Scriptures
,
in
the
reproofs
and
teachings
of
it
,
stick
in
the
form
of
godliness
;
nay
sincerely
attain
to
that
,
muchless
enter
they
into
the
inside
of
this
Kingdom
,
to
have
the
Law
writ
in
their
hearts
,
and
to
experiment
the
peace
and
joy
that
is
therein
.
Of
such
is
the
Kingdom
,
the
Government
of
Heaven
,
and
of
God
.
Nay
,
I
know
not
how
to
exclude
them
right
to
any
part
of
it
,
if
we
shall
take
it
for
the
Kingdom
in
its
Glory
,
as
some
do
;
for
then
much
more
should
they
have
right
to
any
other
thing
in
it
,
as
they
were
capable
of
having
it
put
to
,
and
vouchsafed
them
,
according
to
Peters
arguing
:
But
sure
he
meant
the
Kingdom
of
God
,
as
they
had
the
Keys
of
it
,
or
were
to
have
;
and
so
as
they
had
power
of
taking
in
,
or
excluding
,
suffering
to
come
to
Christ
,
or
forbidding
them
:
and
as
the
blessings
of
it
were
to
be
obtained
for
,
and
imparted
to
them
,
through
man's
ministration
:
for
it
was
not
from
the
after-glory
,
or
inward
communication
of
spiritual
grace
that
they
went
about
to
detain
them
,
but
from
that
dispensation
of
blessing
which
they
were
brought
to
Christ
for
,
in
an
external
way
of
ministration
:
And
therefore
it
is
meet
that
we
understand
his
Speech
,
so
as
may
reprove
and
correct
their
thoughts
in
that
for
which
he
faulted
them
:
As
if
he
should
say
,
The
Kingdom
of
Heaven
,
which
I
preach
,
and
am
instructing
you
to
be
my
Ministers
in
,
and
which
I
am
setting
up
,
and
gathering
men
into
,
is
of
such
as
these
Infants
,
or
for
such
as
these
whom
you
thus
slight
and
reject
,
therefore
forbid
them
not
,
but
let
them
come
unto
me
,
as
to
the
great
King
thereof
,
and
Prophet
,
therein
to
be
blessed
by
me
.
As
for
the
phrase
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
have
the
like
in
Matth.
5.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Kingdom
of
God
is
theirs
,
or
of
them
,
they
have
right
to
it
,
and
it
takes
them
in
.
Now
shall
right
be
withheld
from
them
to
whom
its
due
?
Are
we
authorized
to
disciple
all
the
Gentiles
,
baptizing
them
,
and
that
discipling
them
is
a
subjecting
them
to
his
Kingdom
and
Government
;
and
hath
our
Saviour
said
,
That
the
Kingdom
is
of
such
as
those
Infants
:
And
shall
we
deny
to
disciple
them
thereunto
,
by
baptizing
them
into
his
Name
,
to
be
subject
to
his
power
set
up
in
his
Church
for
the
nurture
of
them
?
Do
not
they
that
deny
them
admission
into
the
Kingdom
run
into
that
evil
of
his
Disciples
here
,
or
savour
of
the
same
root
in
them
,
for
which
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
was
very
angry
with
them
,
and
to
correct
which
,
and
prevent
it
for
the
future
,
he
gave
out
this
instruction
.
For
of
such
is
the
Kingdom
,
&c.
But
here
we
are
encountred
with
many
scruples
and
objection
.
viz.
1.
That
these
children
were
not
brought
to
Christ
to
be
baptized
,
nor
did
he
baptize
them
,
or
bid
his
Disciples
do
it
,
Object
.
1
but
he
was
angry
with
them
for
bidding
them
to
come
to
him
,
because
they
therein
hindred
the
occasion
of
his
doing
good
to
men
,
and
because
the
faith
of
the
bringers
was
herein
to
be
cherished
,
and
the
power
of
Christ
in
blessing
to
be
manifested
,
and
the
exellent
Doctrine
concerning
little
children
being
capable
of
the
Kingdom
of
Heaven
to
be
delivered
:
therefore
no
ground
hence
for
Baptism
.
It
's
true
,
these
children
were
not
brought
for
Baptism
,
Answ.
but
for
somewhat
higher
then
it
;
nor
read
we
that
he
baptized
them
(
for
Christ
baptized
none
with
water
himself
)
nor
that
he
bid
his
Disciples
baptize
them
,
and
whether
they
were
baptized
before
,
or
not
,
in
all
the
people
,
being
baptized
,
it
s
not
certain
;
it
s
not
exprest
that
they
were
,
or
were
not
:
but
he
did
that
for
which
they
came
to
him
,
and
by
that
indeed
took
occasion
to
shew
his
good
will
to
men
,
and
cherished
the
bringers
faith
that
thought
he
had
blessing
also
for
Infants
,
and
especially
to
open
that
Doctrine
about
Infants
capacity
for
the
Kingdom
,
which
should
be
of
further
use
to
the
Disciples
in
ordering
the
Affairs
of
the
Kingdom
.
Now
upon
Christs
words
,
and
specially
this
his
instruction
together
with
his
after-commission
for
Gentile
Baptism
,
we
ground
the
right
of
their
Baptism
.
But
for
the
cause
of
his
anger
,
't
is
more
probable
it
was
their
low
thoughts
of
them
;
for
their
errour
which
he
rebuked
them
for
,
is
best
to
be
understood
by
what
he
saith
for
correction
of
them
,
had
his
displeasure
been
against
them
for
letting
him
in
doing
good
,
or
meerly
cherish
the
bringers
faith
,
&c.
His
speeches
would
have
been
to
that
purpose
,
they
would
have
contained
the
ground
of
his
rebuking
them
,
as
usualiy
in
all
other
cases
they
do
.
But
now
its
evident
they
contain
the
freeness
of
his
grace
to
children
,
and
their
capacity
for
the
Kingdom
,
and
by
consequence
of
his
blessing
,
therefore
their
fault
by
in
the
contrary
,
their
too
low
thoughts
of
them
,
as
if
unmeet
and
unworthy
of
Christs
care
of
them
,
and
acting
in
his
Kingdom
ministration
towards
them
.
And
no
doubt
but
much
of
the
wisdom
and
goodness
of
God
and
Christ
is
herein
to
be
seen
,
in
ordering
this
providence
,
that
so
he
might
take
occasion
to
open
his
will
towards
them
unto
us
,
in
that
which
he
foresaw
would
be
much
questioned
,
and
to
order
it
to
be
so
diligently
recorded
by
three
Evangelists
,
that
under
the
mouth
of
three
witnesses
,
we
might
be
more
confirmed
in
childrens
right
to
the
Kingdom
,
and
so
by
consequence
to
Baptism
that
takes
them
into
it
,
and
acknowledges
their
right
,
and
might
not
keep
them
out
upon
such
an
opinion
of
them
as
the
Disciples
had
of
them
.
As
for
these
,
it
was
not
perhaps
so
material
to
baptize
them
,
they
yet
being
of
the
Jewish
Church
,
and
so
in
the
Kingdom
by
Circumcision
,
and
especially
now
when
neither
he
nor
his
Disciples
were
about
baptizing
,
nor
they
brought
to
him
for
that
(
which
as
we
said
perhaps
they
had
received
before
.
)
These
things
were
done
and
said
rather
for
instruction
to
his
Disciples
,
for
their
after-carrying
on
the
business
of
the
Kingdom
,
then
for
their
present
information
about
them
particular
children
.
As
usually
his
Doctrines
and
Speeches
to
his
Disciples
upon
any
such
occasion
had
a
special
eye
at
their
fitting
for
that
business
,
and
out
instruction
.
All
that
discourse
in
Matth.
18.
is
plainly
instructive
to
the
Disciples
about
things
pertaining
to
the
Kingdom
,
not
only
as
at
that
present
,
but
rather
as
it
should
be
ordered
after
his
departure
by
them
:
the
determination
of
that
question
about
Divorce
,
Marriage
,
and
Continency
,
was
plainly
instructive
to
them
too
for
ordering
the
Affairs
of
the
Kingdom
in
those
matters
too
:
and
this
about
children
follows
very
fitly
for
their
direction
and
instruction
about
them
,
as
also
in
the
same
order
the
Apostle
gives
hints
of
instruction
about
them
,
1
Cor.
7.10.14
.
I
say
not
that
the
act
of
Christ
then
was
a
standing
rule
for
Baptism
.
But
in
his
act
doing
that
that
is
greater
then
Baptism
to
them
,
and
in
his
expressions
of
the
ground
of
it
,
&
instructions
about
it
,
he
holds
forth
a
fair
intimation
of
his
will
,
and
ground
of
their
admission
in
the
Church-state
for
the
future
,
as
well
as
formerly
they
were
.
Sure
it
s
a
far
more
evident
intimation
of
that
,
then
that
saying
,
I
am
the
God
of
Abraham
,
&c.
was
of
the
resurrection
of
the
dead
to
any
ordinary
understanding
.
The
Commission
authorizing
to
disciple
all
the
Gentiles
,
baptizing
them
,
and
this
telling
us
expresly
,
That
little
children
are
not
to
be
kept
from
coming
to
him
,
because
of
such
is
the
Kingdom
:
They
together
afford
sufficient
foundation
for
their
discipling
,
and
admission
into
the
Kingdom
,
and
so
for
their
Baptism
.
And
I
think
,
the
words
here
are
such
as
might
justly
occasion
the
Antipedobaptists
to
question
their
way
whether
it
will
not
rather
expose
them
to
Christs
indignation
to
deny
admission
into
the
Kingdom
to
them
,
then
any
place
they
can
produce
give
colour
to
deny
it
to
them
.
But
some
say
further
,
Object
.
2
Had
he
given
a
Command
to
his
Apostles
to
baptize
Infants
.
He
would
rather
have
said
,
Bring
them
to
me
,
then
suffer
them
to
be
brought
.
He
neither
saith
the
one
nor
the
other
in
terminis
,
Answ.
But
suffer
them
to
come
to
me
.
But
neither
say
I
,
that
here
is
an
express
command
to
baptize
them
,
but
a
declared
ground
of
their
right
thereto
,
and
a
prohibition
to
hinder
them
that
in
faith
bring
them
to
Christ
,
seeing
of
such
is
the
Kingdom
into
which
Baptism
is
an
outward
declarative
admission
;
and
in
prohibiting
them
to
forbid
their
coming
to
him
,
is
an
intimate
instruction
to
admit
and
let
them
come
in
to
him
;
yea
to
further
them
therein
.
And
I
think
none
can
deny
,
that
the
coming
to
the
people
,
or
Church
of
Christ
,
to
be
under
their
care
,
and
ministration
is
a
coming
to
Christ
,
in
and
amongst
them
;
as
of
old
,
They
that
joyned
themselves
to
the
Church
of
God
,
are
said
to
joyn
themselves
to
the
Lord
,
Isai
.
56.3
,
6.
To
Christ
in
his
Church
as
there
protecting
,
covering
,
and
holding
forth
life
to
men
,
the
servants
of
Christ
do
call
men
,
testifying
both
to
small
and
great
,
Acts
26.22
.
(
which
words
are
comprehensive
of
the
least
Infant
,
Job
3.19
.
Rev.
20.12
.
)
the
grace
of
God
in
him
.
And
yet
when
any
man
comes
upon
that
call
,
whether
of
himself
,
or
brought
by
others
,
as
these
were
,
should
we
keep
them
out
,
and
say
,
Oh
no
,
the
Kingdom
is
not
for
you
,
the
grace
of
Christ
is
not
for
such
little
ones
,
nor
to
be
testified
towards
them
by
discipling
them
,
and
admitting
them
into
the
Kingdom
,
till
they
appear
to
be
elect
by
shewing
faith
and
repentance
.
We
cannot
tell
whether
there
be
any
cover
or
protection
here
for
them
?
Is
not
this
to
reject
the
testimony
of
Christ
,
that
saith
of
such
is
the
Kingdom
of
Heaven
?
Is
this
to
cherish
the
faith
of
those
that
bring
them
,
or
do
we
not
therein
rather
say
,
They
erre
in
exercising
such
faith
,
and
so
with
these
Disciples
rebuke
them
?
Surely
we
therein
fulfil
not
the
Commission
that
bids
,
Disciple
all
the
Gentiles
,
baptizing
them
.
Object
.
3
Answ.
On
but
by
this
reason
they
should
have
the
Supper
too
.
That
follows
not
:
for
it
s
one
thing
to
have
the
Kingdom
given
them
,
and
so
be
admitted
into
it
;
and
another
to
have
every
Ordinance
of
the
Kingdom
.
If
they
be
admitted
into
it
,
and
have
the
care
and
blessings
of
it
,
then
have
they
that
which
they
have
right
to
;
then
are
they
in
part
discipled
,
and
put
into
the
School
,
where
protections
,
guidance
,
and
learning
is
to
be
had
.
Other
things
they
are
to
partake
of
as
they
they
grow
fit
for
it
,
As
the
Infants
of
old
at
eight
days
old
were
admitted
into
the
Kingdom
set
up
in
Abrahams
Family
,
So
say
the
Hebrew
Doctors
,
See
else
Ainsw
.
on
Exod.
23.17
.
See
also
1
Sam.
1.22.23
.
and
Israels
Posterity
,
though
they
went
not
up
to
the
Feasts
,
till
they
were
able
to
go
in
their
fathers
hands
.
Every
one
to
whom
the
Kingdom
belongs
,
and
that
are
to
be
Discipled
,
and
baptized
into
it
,
is
not
therefore
by
and
by
capable
of
every
Ordinance
and
Office
in
it
,
no
more
then
every
one
that
is
a
Subject
is
therefore
to
have
every
priviledge
of
Subjects
,
as
children
to
make
choice
of
Burgesses
,
&c.
Again
,
there
is
a
difference
of
Ordinances
,
some
are
such
as
in
which
in
the
form
of
them
persons
are
but
passive
,
as
to
be
baptized
,
to
be
prayed
for
,
and
blessed
,
and
such
children
are
therefore
more
capable
of
;
others
are
such
as
in
which
persons
are
required
to
be
active
,
as
the
eatng
in
remembrance
of
Christ
,
the
praying
for
,
and
blessing
others
,
&c.
Such
children
are
not
capable
of
;
yea
to
the
Supper
there
is
an
express
Command
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
a
man
(
in
general
that
comes
to
it
)
examine
himself
,
and
so
let
him
eat
and
drink
:
but
of
this
Infants
are
not
capable
.
But
then
it
s
replyed
,
so
neither
are
they
capable
of
that
that
is
required
to
Baptism
,
viz.
to
believe
,
and
repent
.
I
answer
,
There
is
no
such
injunction
in
all
the
Scripture
that
whosoever
comes
to
be
baptized
,
should
first
believe
and
repent
,
and
then
be
baptized
.
Some
indeed
were
baptized
with
this
instruction
,
That
they
should
repent
,
Matth.
3
,
11.
and
that
they
should
believe
,
Acts
19.2
.
But
it
s
not
said
,
That
a
man
must
first
believe
and
repent
,
and
so
be
baptized
,
as
laying
that
down
for
a
general
rule
,
as
it
s
in
the
other
,
to
examine
himself
.
It
s
again
true
,
That
Peter
speaking
to
persons
opposite
to
Christ
,
and
his
way
,
and
capable
of
repentance
,
bids
them
,
Repent
,
&
be
every
one
of
them
baptized
into
the
Name
of
Christ
,
Acts
2.38
.
but
it
s
to
be
minded
again
,
That
he
speaks
to
persons
that
had
actually
rejected
Christ
,
and
that
could
not
nor
would
be
baptized
into
his
Name
really
,
and
in
truth
,
Except
they
did
repent
of
their
evil
thoughts
of
him
,
and
carriages
against
him
.
2.
That
his
speech
there
is
applicative
to
the
present
people
,
when
he
says
,
Repent
ye
,
and
no
prescription
of
a
general
rule
for
baptizing
in
general
,
like
that
in
1
Cor.
11.
about
the
Supper
,
as
when
the
Prophet
having
faulted
the
people
for
treading
in
Gods
Courts
in
their
wicked
ways
,
bidding
them
,
Wash
them
,
Isai
1
15
,
16.
and
put
away
their
evil
ways
,
do
judgment
,
relieve
the
oppressed
,
and
then
come
,
it
s
not
safe
from
thence
to
gather
that
none
might
come
into
Gods
Courts
,
till
they
had
actually
put
away
evil
deeds
,
did
relieve
the
oppressed
,
&c.
and
so
exclude
children
of
three
years
old
,
because
as
yet
uncapable
of
such
actions
;
so
is
it
unsafe
from
thence
to
draw
a
general
rule
,
That
none
but
persons
repenting
must
be
baptized
,
because
he
first
bids
those
persecuters
of
Christ
,
repent
,
before
he
speaks
to
them
of
Baptism
.
3.
It
s
also
to
be
minded
,
though
in
exhorting
them
to
repent
,
he
speaks
in
the
second
Person
applicatively
,
Repent
ye
,
yet
in
speaking
of
Baptism
,
he
changes
the
phrase
,
and
speaks
in
the
third
Person
,
And
let
every
one
of
you
be
baptized
into
the
Name
of
the
Lord
Jesus
,
a
phrase
that
may
be
of
larger
construction
then
the
former
.
It
s
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
every
one
of
you
repent
,
and
be
baptized
:
nor
simply
repent
ye
,
and
be
baptized
,
but
repent
ye
,
and
let
every
one
of
you
be
baptized
:
as
if
he
should
say
,
Repenting
,
come
ye
,
wholly
,
all
of
you
,
of
every
age
into
the
house
of
Christ
,
or
to
be
Disciples
to
Christ
.
While
they
were
so
evilly
affected
to
,
or
thoughted
of
Christ
,
they
neither
entred
themselves
into
his
Kingdom
,
nor
yeilded
up
theirs
to
it
,
but
repenting
,
they
would
both
be
baptized
into
his
Name
themselves
,
and
bring
theirs
in
with
them
,
and
so
every
one
of
them
be
baptized
into
the
Name
of
the
Lord
Jesus
.
This
is
that
that
he
would
have
of
them
,
and
and
therefore
lays
down
a
sutable
reason
,
The
promise
is
to
you
,
&
to
your
children
,
&c.
If
they
repenting
had
not
yeilded
up
their
children
to
Baptism
,
they
had
not
been
every
one
of
them
baptized
into
that
Name
;
so
that
that
place
may
make
more
against
such
a
rule
then
for
it
.
I
know
that
of
Philip
to
the
Eunuch
is
alledged
,
Acts
8.37
.
If
thou
believest
with
all
thy
heart
,
thou
mayest
:
where
some
gather
,
That
no
person
may
be
baptized
lawfully
,
but
he
that
first
believes
with
all
his
heart
.
But
to
that
I
answer
,
That
(
besides
the
want
of
this
verse
,
wholly
in
five
Copies
,
(
it
is
observed
by
Beza
,
and
others
;
and
the
omission
of
it
by
the
Syriack
and
Arabick
Interpreters
which
doth
some
what
weaken
its
authority
)
all
that
can
be
safely
drawn
from
that
expression
,
is
this
,
That
it
behoves
men
of
years
that
come
to
Baptism
,
to
be
real
,
cordial
believers
of
the
truth
of
that
Doctrine
,
that
they
desire
Baptism
into
,
and
not
to
dissemble
with
God
,
and
his
servants
,
and
deal
hypocritically
in
what
they
pretend
to
give
credit
to
.
And
that
persons
so
believing
,
be
they
of
what
Nation
soever
may
lawfully
be
baptized
.
But
it
s
not
safe
to
conclude
thence
,
That
no
person
till
actually
so
believing
may
be
baptized
lawfully
;
that
's
more
then
Philip
(
if
these
were
his
words
,
)
ever
said
that
we
find
Negative
conclusions
from
such
Affirmatives
,
are
not
always
safely
drawn
.
As
to
instance
,
God
saith
to
Abraham
,
If
there
were
fifty
righteous
found
in
Sodom
,
he
would
not
destroy
it
:
yet
we
know
it
was
not
therein
couched
as
a
truth
,
that
unless
there
were
so
many
he
would
destroy
it
,
nor
is
it
safe
to
conclude
,
that
there
were
not
full
out
ten
righteous
persons
there
he
would
not
spare
it
,
because
he
says
,
If
there
were
ten
such
he
would
;
nor
is
it
safe
to
say
,
that
none
but
them
that
actually
believe
in
Christ
,
and
that
keep
the
Commandments
shall
enter
into
life
,
and
be
saved
,
and
so
exclude
all
Infants
as
not
actually
capable
hereof
,
because
Paul
says
to
the
Jaylor
,
Believe
in
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
:
and
Christ
to
the
young
man
,
Matth.
19.
If
thou
wilt
enter
into
life
,
keep
the
Commandments
.
It
might
have
been
said
to
any
uncircumcised
Gentile
,
that
if
he
was
indeed
willing
to
walk
in
the
Jews
Religion
,
and
bear
the
burden
of
their
Law
,
he
might
be
circumcised
,
and
yet
it
followed
not
thence
,
that
such
a
saying
implyed
that
no
person
might
be
circumcised
,
and
so
none
of
his
male-seed
till
actually
so
willing
.
So
that
place
shews
but
how
persons
of
age
never
fore-brought
up
under
,
nor
fore-instructed
to
the
Name
of
Christ
,
upon
their
being
instructed
into
it
,
ought
to
come
,
but
lays
down
no
general
rule
for
Baptism
,
as
if
none
till
so
grown
,
and
so
believing
,
might
be
baptized
;
As
the
other
about
the
Supper
contains
a
general
rule
for
those
that
are
to
come
to
it
,
the
speech
being
not
onely
applicative
to
some
persons
,
as
those
others
are
,
but
in
the
third
person
indefinite
.
But
the
phrase
is
,
Not
of
these
is
the
Kingdom
,
Object
.
4
but
of
such
:
that
is
,
Of
such
in
resemblance
and
spiritual
frame
.
Had
it
been
of
those
,
Answ.
1
then
we
might
have
conceived
the
speech
limited
to
those
,
for
some
peculiar
reason
known
to
Christ
,
or
to
the
children
of
the
Jews
only
,
that
were
members
of
that
Church
,
and
therefore
Christ
saith
not
so
,
lest
we
should
mistake
him
,
But
of
such
.
2.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
generally
signifies
,
Ejusdem
generis
,
aut
speciei
,
or
ejusdem
conditionis
.
Such
in
kind
,
nature
,
condition
,
and
not
metaphorical
resemblance
only
.
We
gave
instances
of
it
before
,
and
comparing
Matth.
18.5
.
with
Luke
9.48
.
and
Mark
9.37
.
it
plainly
appears
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
a
one
includes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
very
one
,
and
such
like
,
in
nature
the
only
place
that
seems
to
have
it
in
another
signification
,
to
me
is
that
in
1
Cor.
15.48
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
As
is
the
Heavenly
one
,
such
are
they
that
are
Heavenly
:
And
yet
I
think
its
clear
there
too
,
that
such
are
they
,
is
more
then
simply
such
in
Metaphorical
similitude
,
even
such
in
substance
,
and
quality
,
and
condition
of
body
,
in
the
resurrection
.
Of
such
,
then
unless
we
will
straighten
the
word
unwarrantably
below
its
ordinary
signification
,
is
of
such
in
nature
,
disposition
,
and
kind
,
as
well
as
in
metaphorical
,
spiritual
representation
also
:
And
it
seems
to
me
,
that
the
next
words
will
lead
us
so
to
understand
it
:
For
when
our
Saviour
saith
,
He
that
receives
not
the
Kingdom
of
Heaven
as
a
little
child
:
Is
it
not
plainly
couched
in
that
speech
,
That
little
children
also
do
receive
it
?
And
that
their
manner
of
receiving
is
a
fit
platform
and
resemblance
of
it
in
higher
steps
when
we
are
grown
men
?
It
s
an
usual
thing
for
such
manner
of
speeches
to
imply
a
doubting
of
the
Verb
,
or
act
spoken
of
,
As
to
instance
,
Be
wise
as
Serpents
,
innocent
as
Doves
:
who
sees
not
that
there
is
an
implyed
concession
that
Serpents
are
wise
,
and
Doves
innocent
:
and
the
speech
is
all
one
with
this
,
Be
wise
as
Serpents
are
wise
,
&c.
So
Ephes.
2.3
.
We
are
by
nature
children
of
wrath
,
as
the
rest
,
that
is
,
as
the
rest
are
children
of
wrath
,
So
Ephes.
5.29
.
and
33.
Let
a
man
so
love
his
wife
,
even
as
himself
,
and
as
Christ
the
Church
.
That
is
,
as
a
man
loves
himself
,
and
as
Christ
loves
or
cherisheth
his
Church
.
I
might
adde
hundreds
of
such
speeches
,
yea
sometime
the
Verb
is
repeated
,
as
Job
10.4
.
Seest
thou
as
man
seeth
,
Psal.
125.1
.
As
the
Mountains
are
round
about
Jerusalem
,
so
is
the
Lord
round
about
those
that
fear
him
,
&c.
And
the
word
[
receive
]
too
is
used
of
things
of
as
little
action
as
Infants
,
As
the
Altar
is
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
receive
,
or
not
receive
its
sacrifices
,
2
Chron.
7.7
.
And
the
Heaven
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
receive
Christ
,
Acts
3.21
.
Yea
children
are
said
to
have
received
circumcision
,
John
7.20
The
word
there
,
I
confess
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
sometime
indifferently
used
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Acts
22.18
.
●s
all
one
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
John
3.11.32
.
And
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
John
13.20
.
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matth.
10.40
.
And
that
children
of
Christians
are
every
whit
as
capable
of
receiving
the
external
Government
of
Christ
by
Baptism
,
as
the
Jewish
children
the
Government
of
God
by
Circumcision
,
we
have
before
shewed
;
as
also
how
fit
they
are
to
receive
the
instructions
and
form
of
Doctrine
in
the
Kingdom
of
Christ
,
and
submit
themselves
thereto
as
they
grow
up
.
And
it
may
be
seen
further
in
Timothy
,
who
of
a
child
began
to
know
the
Scriptures
,
being
trained
up
thereto
by
his
Mother
,
and
Grandmother
,
as
is
most
probable
;
and
whether
he
might
not
be
baptized
in
infancy
too
,
is
wholly
uncertain
,
there
is
no
appearance
to
the
contrary
.
Paul
found
him
a
Disciple
when
he
first
met
with
him
,
and
he
was
but
very
young
then
,
Acts
16.1
,
2.
&c.
I
am
sure
Christian
Parents
are
to
train
up
their
children
in
the
Christian
,
as
well
as
the
Jewish
were
in
their
way
of
institution
,
Ephes.
6.4
.
But
I
pass
this
also
.
But
this
is
but
however
to
be
extended
to
elect
Infants
,
Object
.
5
such
as
shall
have
the
Kingdom
of
God
in
due
time
,
and
therefore
he
blessed
them
,
and
such
may
be
blessed
:
yea
did
we
know
them
,
we
would
baptize
them
too
&c.
To
which
I
answer
,
Answ.
1.
That
I
find
no
mention
in
Scripture
of
reprobate
Infants
rejected
from
the
Kingdom
,
that
we
should
suspect
and
repute
any
to
be
so
,
and
upon
such
a
fear
exclude
them
.
As
for
that
instance
of
Esau
,
he
was
not
in
Infancy
rejected
from
the
Kingdom
of
God
,
at
least
in
its
outward
Regiment
,
or
Church-stare
;
no
,
nor
from
possibility
to
enjoy
the
eternal
state
of
life
,
by
any
thing
I
can
find
.
All
that
's
said
of
him
while
an
Infant
was
this
,
That
he
should
serve
the
younger
.
And
I
am
sure
to
be
a
servant
to
Christ
,
and
his
Church
,
is
not
to
be
rejected
from
the
Church
,
that
's
no
more
then
is
appointed
to
all
Nations
.
And
that
was
the
thing
that
Jacob
and
his
posterity
was
chosen
unto
,
to
have
the
Kingdom
seated
in
his
seed
and
posterity
,
and
all
others
to
have
blessing
in
serving
him
,
but
curse
in
despising
and
rebelling
against
him
:
as
the
Seed
promised
was
of
,
and
in
him
,
and
there
to
set
up
his
Kingdom
.
As
for
the
same
reason
all
the
other
Tribes
was
to
bow
down
to
that
of
Judah
,
Gen.
49.9
.
and
yet
they
were
not
therefore
reprobated
from
eternal
salvation
:
In
this
respect
Jacob
is
said
to
have
been
loved
,
not
personally
only
,
but
Nationally
in
his
posterity
,
even
to
Malachies
time
;
for
in
his
time
that
was
uttered
,
Jacob
have
I
loved
,
and
Esau
have
I
hated
,
Mal.
1.2
.
That
love
to
Jacob
is
brought
to
prove
his
love
to
them
,
called
also
by
that
name
Jacob
,
even
as
Jacob
also
while
in
the
womb
is
called
the
younger
or
lesser
people
;
that
it
might
be
evident
that
that
was
not
spoken
of
his
single
person
only
,
as
men
usually
expound
it
,
of
a
purpose
of
his
personal
glory
,
and
Esau's
personal
damnation
:
for
that
neither
sutes
the
Oracle
speaking
of
two
Nations
and
Peoples
,
nor
could
be
a
fit
convincement
of
his
Posterity
so
many
hundred
years
after
that
God
loved
them
,
not
the
purpose
of
Esau's
personal
damnation
be
any
manifestation
of
hatred
to
his
posterity
,
in
whose
times
his
Mountains
were
laid
waste
:
nor
sutes
it
with
the
Scope
of
the
Apostle
,
who
was
not
speaking
of
Gods
electing
,
or
rejecting
their
persons
to
eternal
salvation
,
or
damnation
:
nor
perhaps
of
such
purposes
there
at
all
.
But
of
his
rejecting
the
Seed
or
Nation
of
Jacob
,
(
formerly
so
loved
)
from
being
his
Church
and
People
through
their
rejecting
the
Gospel
,
his
earnest
wishes
and
prayers
for
their
salvation
,
his
endeavouring
it
also
in
the
Gospel-preaching
;
his
saying
,
God
could
yet
graff
them
in
again
,
and
that
they
stumbled
not
that
they
might
fall
,
argues
,
That
he
judged
them
not
under
an
absolute
decree
of
eternal
damnation
,
but
that
he
speaks
there
of
their
breaking
off
from
the
Church
in
their
visible
condition
,
See
Rom.
10.1
.
and
11.11.14.23
.
So
that
that
Exposition
and
understanding
of
it
,
is
a
meer
mistake
of
the
Apostle
,
and
Prophet
.
Sure
Esau
had
a
birth-right
,
and
by
that
right
to
blessing
too
,
till
he
prophanely
sold
it
,
and
was
in
the
Kingdom
and
Church
of
God
,
notwithstanding
that
Oracle
made
known
to
his
Parents
till
he
threw
himselfe
from
it
.
2.
Had
this
been
the
reason
of
Christs
blessing
of
them
,
then
was
there
less
reason
for
his
being
so
much
displeased
with
his
Disciples
,
Matth.
18.11
.
they
being
wholly
uncapable
of
knowing
a
secret
purpose
not
yet
manifested
.
He
had
told
them
,
that
he
came
to
seek
and
save
that
that
was
lost
;
and
they
might
know
that
children
were
lost
too
,
but
of
Gods
secret
purpose
towards
them
they
knew
not
.
And
so
this
reason
might
excuse
men
for
not
praying
for
,
and
blessing
their
children
,
because
they
know
not
whether
they
be
elect
,
and
so
whether
the
Kingdom
be
of
such
as
they
,
or
not
.
3.
Then
should
he
rather
have
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
of
these
is
the
Kingdom
;
and
so
have
put
some
difference
between
them
,
and
other
children
;
and
shewed
them
that
had
they
been
some
other
children
,
he
would
not
have
been
angry
with
them
for
putting
them
back
,
because
not
such
as
these
;
but
for
these
being
elect
Infants
,
or
Jewish
Children
,
theirs
is
the
Kingdom
.
Object
.
6
Like
to
that
Objection
,
is
another
that
I
meet
with
,
viz.
That
these
Infants
might
belong
to
the
Kingdom
,
because
such
as
Christ
would
bless
,
and
therefore
all
that
can
be
inferred
from
it
this
;
That
such
Infants
as
Christ
will
bless
belong
to
the
Kingdom
.
Answ.
And
the
same
Answer
will
serve
it
;
for
the
Disciples
might
have
excused
themselves
against
his
displeasure
,
by
saying
,
Lord
we
knew
not
thy
purpose
of
blessing
these
;
and
Christ
should
rather
have
said
,
Of
these
,
then
Of
such
:
as
distinguishing
them
from
other
Infants
,
but
neither
saith
he
so
,
nor
of
such
as
I
will
bless
,
but
of
such
as
these
are
even
before
he
blessed
them
,
or
said
he
would
bless
them
.
Besides
,
this
makes
his
purpose
to
bless
them
,
the
ground
of
the
Kingdoms
belonging
to
them
,
whereas
he
lays
down
their
right
to
the
Kingdom
,
as
the
ground
whereupon
he
would
have
them
admitted
to
his
prayers
,
and
blessings
;
and
upon
that
ground
was
displeased
with
his
Disciples
for
hindering
their
coming
to
him
:
yea
,
that
would
found
the
ground
of
similitude
between
them
,
and
such
others
grown
men
as
may
enter
the
Kingdom
,
not
in
any
thing
in
the
children
,
but
in
his
affection
only
to
them
,
in
which
is
identity
or
sameness
towards
them
and
others
,
rather
then
similitude
;
and
so
the
after-instruction
is
out
of
the
way
that
speaks
of
our
receiving
the
Kingdom
as
a
little
child
,
not
of
secret
purposes
and
intentions
in
Christ
.
But
will
you
say
all
Infants
belong
to
it
?
Object
.
7
then
the
Infans
of
Turks
and
Heathens
may
be
admitted
into
it
too
.
To
this
what
my
answer
is
may
be
seen
by
what
is
said
before
Matth.
28.19
.
Answ.
I
wish
that
since
God
hath
enlarged
his
Kingdom
and
Grace
to
us
Gentiles
,
and
that
we
have
put
on
the
Name
of
Christians
,
we
have
not
forgot
our selves
,
or
rather
the
grace
of
God
that
admitted
us
,
and
put
on
the
Jewish
,
Pharasaical
principles
,
to
count
the
Indians
and
Turks
,
as
common
and
unclean
,
as
their
Pharasees
counted
us
.
Surely
so
far
as
God
hath
cleansed
,
we
ought
not
to
account
common
Yea
,
God
hath
shewed
us
that
we
ought
not
to
call
any
man
common
or
unclean
,
that
is
,
As
the
Son
of
God
,
Christ
Jesus
died
for
all
,
and
risen
again
,
that
they
that
live
should
live
to
him
;
and
as
God
hath
to
that
end
also
made
him
Lord
of
all
,
and
hath
given
all
Nations
to
him
,
even
the
utmost
ends
of
the
earth
for
his
possession
:
and
hath
given
forth
Commandment
to
publish
in
his
Name
glad
tidings
,
even
the
Gospel
of
his
Kingdom
to
all
,
and
sent
his
servants
in
as
much
as
in
them
lies
,
to
disciple
all
the
Gentiles
,
(
without
exception
)
baptizing
them
into
his
Name
,
&c.
so
bringing
them
into
the
obedience
of
his
faith
:
So
,
did
the
whole
world
yeild
to
his
gracious
Proclamation
,
they
might
be
into
his
Kingdom
received
,
but
such
as
refuse
it
,
refuse
their
own
mercy
,
and
chusing
to
follow
Satan
,
do
abide
in
his
Kingdom
,
and
are
out
of
Christs
.
And
their
Infants
are
kept
out
with
themselves
,
not
that
they
may
not
be
discipled
,
and
brought
into
the
Kingdom
,
or
as
if
the
Kingdom
was
prohibited
to
them
,
but
because
they
are
not
brought
,
or
come
not
to
it
;
their
parents
,
and
those
that
have
the
tuition
of
them
hindring
them
;
and
God
for
and
by
their
refuseal
lets
them
go
,
and
theirs
with
them
,
and
lye
in
the
darkness
of
the
world
,
which
they
prefer
before
his
Kingdom
:
otherwise
did
even
Turks
or
Indians
yeild
up
their
children
to
Christians
to
be
brought
up
by
them
in
the
Christian
way
,
or
did
God
by
his
providence
bring
any
of
them
to
be
under
their
tuition
,
they
may
,
yea
ought
to
disciple
them
,
baptizing
them
,
and
training
them
up
in
the
instruction
of
the
Lord
,
notwithstanding
that
their
Parents
were
,
or
are
Turks
,
or
Pagans
.
Christs
Kingdom
is
free
for
Infants
to
come
into
,
any
Infants
,
and
those
that
come
are
to
be
entertained
in
it
,
and
not
forbidden
.
They
do
well
that
bring
them
to
it
to
be
made
Disciples
to
Christ
,
and
they
do
evilly
that
prohibit
them
.
Object
.
8
By
this
then
children
of
unbelievers
as
well
as
others
may
be
admitted
to
Baptism
:
But
that
your
best
Reformed
Churches
will
not
allow
.
Answ.
It
s
not
the
inward
reality
of
faith
in
the
Parent
that
intitles
his
children
to
the
Kingdom
;
for
of
that
here
it
is
uncertain
,
whether
those
that
brought
these
children
,
or
that
were
Parents
to
them
,
did
believe
with
their
hearts
in
him
,
and
were
Disciples
to
him
,
though
its
probable
they
were
such
as
had
an
high
esteem
of
him
,
as
a
Prophet
at
least
,
and
so
listened
to
his
Doctrine
:
But
it
s
the
grace
of
God
in
Christ
to
mankind
that
opens
the
Kingdom
to
them
,
and
gives
liberty
of
admission
into
its
outward
Court
to
all
that
come
to
it
,
and
tells
us
Infants
appertain
to
it
also
:
whence
the
Kingdom
now
gathers
good
and
bad
,
but
the
end
of
the
world
when
the
Net
is
drawn
to
the
shore
will
put
a
difference
.
Professed
subjection
to
it
is
enough
for
our
acting
towards
men
of
years
:
For
even
such
as
but
professed
that
,
were
by
the
Apostles
evidently
admitted
,
and
that
without
staying
to
see
the
truth
of
that
profession
,
as
is
plain
in
Simon
Magus
,
and
in
those
that
were
baptized
in
the
same
hour
,
Act
▪
16.33
.
that
they
heard
the
word
first
in
,
or
very
presently
upon
it
,
they
and
their
houses
;
for
any
that
profess
that
themselves
will
(
as
it
may
be
charitably
conceived
)
be
willing
to
bring
up
theirs
in
the
same
way
with
themselves
.
Only
this
we
are
to
mind
,
that
whom
we
admit
,
we
take
in
to
be
under
Christs
Regiment
,
and
to
be
trained
up
in
his
Name
,
and
so
in
his
Fathers
,
and
Spirits
,
in
and
with
him
,
otherwise
we
should
not
disciple
,
baptizing
them
according
to
the
Commission
,
and
therefore
they
that
will
not
yeild
their
children
up
to
that
,
and
endeavour
it
by
themselves
,
or
yeild
them
up
to
the
care
and
endeavour
of
such
as
will
;
their
children
are
deservedly
to
be
refused
in
this
business
,
because
they
should
not
thereby
be
discipled
,
or
taken
rightly
into
Christs
Kingdom
.
And
yet
herein
the
servants
of
God
are
to
beware
of
rashness
in
judging
mens
intentions
,
and
ought
seriously
to
admonish
and
instruct
men
,
even
as
John
did
the
Pharisees
and
Sadduces
that
came
to
his
Baptism
.
And
as
the
Apostle
wishes
those
that
profess
themselves
believers
to
bring
up
their
children
,
Ephes.
6.4
.
When
the
Lord
and
King
comes
to
take
view
of
his
Church
,
he
will
separate
the
good
from
the
bad
in
his
baptizing
,
and
admitting
into
the
more
inward
states
of
his
Kingdom
,
Gathering
the
wheat
into
his
Garner
,
and
casting
out
the
chaff
into
unquenchable
burning
.
But
some
object
yet
further
,
Object
.
9
That
Christ
acted
here
as
an
extraordinary
Prophet
,
and
so
it
was
no
work
of
ordinary
Ministry
,
nor
rule
for
baptizing
.
To
which
I
answer
.
1.
That
it
s
said
without
preof
,
Answ.
1
or
colour
of
proof
,
Laying
on
hands
,
and
Praying
,
was
a
work
of
Ministry
,
yea
of
ordinary
Ministry
,
at
least
it
was
so
in
the
institution
of
the
Christian
Church
,
and
therefore
it
is
by
the
Apostle
mentioned
with
other
ordinary
doctrines
and
practises
.
Heb.
6.1
,
2
3.
2.
The
rule
and
ground
of
baptizing
must
come
to
us
,
and
hath
done
so
from
the
great
Prophet
of
the
Church
Jesus
Christ
,
and
is
to
be
searched
for
in
his
words
and
actions
.
All
that
he
did
and
said
were
the
deeds
and
sayings
of
an
extraordinary
Prophet
;
yea
in
his
Ministration
,
he
acted
and
spake
usually
as
an
extraordinary
one
,
and
yet
in
those
his
doings
and
sayings
lie
all
the
grounds
of
our
Religion
.
3.
We
do
not
so
much
look
upon
,
and
urge
his
action
,
(
though
that
a
so
is
considerable
,
and
testifies
his
good
will
to
children
)
as
at
his
Doctrine
and
Instruction
left
for
us
upon
that
action
,
as
we
said
before
.
But
it
s
said
further
:
Object
.
10
,
That
this
place
rather
affords
ground
for
Episcopal
Confirmation
,
then
for
Baptism
.
Answ.
If
for
Episcopal
Confirmation
,
then
for
Baptism
much
more
,
as
presupposed
;
for
laying
on
of
hands
with
prayer
used
in
confirmation
,
was
evidently
a
customary
Observation
of
the
ancient
Ordinance
or
Custom
of
laying
on
hands
on
persons
baptized
:
And
we
read
not
of
laying
on
hands
with
prayers
and
blessings
upon
any
,
but
fore-baptized
ones
in
the
Church
of
Christ
,
as
instituted
upon
his
Ascension
.
If
then
it
warrant
that
Ordinance
to
children
(
as
I
see
not
how
it
can
be
denied
)
then
it
presupposes
Baptism
warrantable
to
them
.
Though
2.
It
s
not
so
much
the
Act
as
the
Instruction
that
I
insist
upon
,
Of
such
is
the
Kingdom
.
Object
.
11
But
may
not
children
be
of
the
Kingdom
,
and
the
Kingdom
theirs
,
and
yet
they
not
be
baptized
?
May
not
Christ
mean
the
spiritual
part
of
the
Kingdom
?
Answ.
1
True
it
is
,
that
a
man
may
be
of
the
Kingdom
,
and
have
it
,
and
yet
not
be
baptized
with
water
;
As
in
case
one
upon
his
faith
presently
die
,
the
Kingdom
in
all
its
Regiments
appertained
to
him
,
though
he
was
not
admitted
into
the
outward
by
Baptism
.
But
that
's
one
thing
what
a
man
or
child
may
have
right
to
without
an
outward
Ordinance
,
and
another
thing
what
we
are
to
do
to
them
when
they
come
for
their
right
.
Divers
children
might
be
blessed
of
God
that
were
not
thus
brought
to
Christ
,
but
that
was
no
reason
to
Christ
to
deny
them
his
blessing
when
brought
to
him
.
2.
That
the
External
Ministerial
part
of
it
was
rather
there
spoken
to
,
we
have
shewed
before
.
So
much
of
the
Kingdom
may
be
given
them
as
may
be
without
any
proper
action
fore-required
of
them
.
And
as
for
the
Kingdom
in
its
spirituality
and
glory
,
that
is
not
of
them
as
they
are
children
in
nature
,
but
to
that
its
required
that
they
have
a
new
birth
:
For
the
words
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vnless
any
one
be
born
of
water
,
and
of
the
spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
However
they
that
are
of
that
,
are
much
more
of
the
outward
Court
of
it
,
or
may
be
admitted
into
it
by
Peters
reasoning
,
Acts
10.47
.
Object
.
12
But
Baptism
of
Infants
is
meerly
positive
,
and
therefore
so
obscure
and
doubtful
an
institution
of
it
is
without
example
,
and
reason
.
Answ.
1
The
bringing
of
Infants
up
in
the
truth
,
and
way
of
God
,
and
for
him
,
is
not
meerly
positive
,
but
moral
,
being
part
of
that
duty
that
God
enjoyns
to
parents
,
and
those
that
bring
them
up
according
as
they
have
knowledge
and
ability
;
and
natural
love
graciously
ordered
will
lead
to
it
,
only
the
outward
Ordinances
witnessing
and
engaging
to
that
truth
,
and
way
of
God
,
whether
Circumcision
,
or
Baptism
,
is
meerly
positive
.
2.
The
Command
for
Baptizing
lies
not
simply
here
,
but
in
Matth.
28.19
.
where
all
the
Gentiles
are
commanded
to
be
discipled
,
baptizing
them
;
and
that
's
a
Commission
positive
enough
,
large
enough
to
include
them
,
as
large
as
to
include
women
,
or
uncircumcised
ones
,
that
's
the
Commission
for
it
;
and
this
in
Matth.
19.
instructs
to
the
clearer
understanding
of
that
Commission
with
reference
to
children
,
that
they
also
are
to
be
admitted
into
the
Kingdom
.
And
whereas
it
s
added
,
that
this
is
without
reason
,
that
's
not
so
;
for
here
is
the
reason
for
their
admission
to
Christ
,
which
the
Commission
wills
,
viz.
For
of
such
is
the
Kingdom
of
God
.
As
also
there
is
another
before
the
Commission
,
Matth.
28.18
.
That
all
power
in
Heaven
and
Eearth
is
given
to
him
;
and
therefore
it
s
but
meet
that
all
ye
children
as
well
as
others
be
discipled
to
him
,
and
baptized
unto
the
acknowledgement
of
his
Name
:
Which
Name
also
is
a
Name
of
grace
to
all
,
and
so
to
them
,
the
Saviour
of
the
world
,
and
so
of
them
,
as
a
part
of
the
world
.
And
for
example
,
we
have
instances
of
baptizing
in
expressions
large
enough
to
include
them
,
as
all
the
people
,
whole
houses
,
&c.
yea
,
clearly
including
them
,
1
Cor.
10.2
.
3.
Divers
other
things
meerly
positive
have
less
,
or
as
little
clear
institution
by
Christ
,
in
any
of
his
practises
and
sayings
.
As
the
Supper
of
the
Lord
is
of
as
positive
institution
as
Baptism
;
and
yet
there
is
as
obscure
a
Command
or
Example
for
womens
partaking
of
it
:
As
for
this
,
as
we
have
shewed
,
though
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
a
man
examine
himself
,
and
so
eat
;
yet
as
it
s
not
every
one
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
man
,
that
may
upon
self-examination
eat
of
it
;
for
a
Jew
,
or
Turk
,
though
he
should
first
examine
himself
,
yet
without
renouncing
his
former
way
,
and
submitting
to
be
one
of
the
Church
of
Christ
,
he
might
not
eat
of
it
:
So
also
a
Company
of
men
in
Church-Assembly
,
though
without
women
amongst
them
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
,
as
well
as
when
women
are
amongst
them
.
Besides
,
if
that
be
warrant
good
enough
for
women
to
eat
the
Supper
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
word
of
signification
large
enough
,
to
include
them
,
then
why
are
we
partial
to
throw
Infants
out
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
Nations
,
or
all
Gentiles
,
us
the
Subject
of
Discipling
and
Baptism
,
when
that
s
every
way
as
large
to
include
them
.
If
it
be
alledged
,
that
in
1
Cor.
10.17
.
it
s
said
,
We
all
partake
of
that
one
bread
,
it
s
easily
answered
,
that
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
all
,
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
clause
before
.
The
many
that
eat
that
one
bread
,
are
one
body
,
and
one
bread
,
because
they
all
eat
it
,
and
that
may
be
true
,
though
none
but
men
eats
it
:
They
being
many
men
are
one
bread
,
and
one
body
,
inasmuch
as
they
all
eat
of
one
bread
.
The
Disciples
that
eat
with
Christ
were
many
,
and
they
all
o●e
bread
,
and
one
body
,
inasmuch
as
they
all
eat
of
one
bread
,
and
yet
there
were
neither
all
the
Church
of
Christ
there
,
nor
any
women
.
Besides
,
That
one
bread
that
all
that
eat
of
,
are
made
one
body
and
one
bread
by
,
may
rather
be
interpreted
to
be
Christ
,
then
the
bread
in
the
Supper
.
So
that
there
is
as
much
Command
or
Example
for
admitting
Infants
to
Baptism
,
as
wom●n
to
the
Supper
;
and
for
reason
there
is
as
much
laid
down
for
it
as
is
for
them
.
If
it
be
said
of
women
,
That
they
are
of
the
Body
of
Christ
:
so
it
s
said
concerning
Infants
,
That
of
such
is
the
Kingdom
of
God
.
The
Kingdom
being
for
such
,
is
as
good
reason
for
admitting
them
into
it
,
as
womens
pertaining
to
the
Body
of
Christ
to
admit
them
to
the
Supper
to
remember
it
.
Yea
,
might
we
not
as
warrantably
(
against
all
the
Hebrew
Doctours
)
affirm
,
That
no
woman
was
to
eat
of
,
or
did
eat
the
Passover
Lamb
in
Israel
,
as
that
no
Infant
was
,
or
may
be
baptized
,
because
that
being
a
meer
positive
Ordinance
,
its
never
said
,
Let
women
eat
of
it
,
or
that
they
did
:
Nay
it
s
said
;
None
that
is
uncircumcised
shall
eat
of
it
:
And
the
Antipedobaptists
say
,
Circumcision
reached
only
to
males
:
And
if
it
be
replyed
,
That
all
the
Congregation
of
Israel
was
to
keep
it
,
Exod.
12.47
.
we
might
after
the
same
manner
as
the
Antipedobaptists
except
against
as
large
expressions
for
Baptism
,
as
all
the
people
,
all
Nations
,
and
say
,
That
all
the
Congregation
might
mean
only
of
all
the
males
that
were
all
then
to
meet
;
for
that
phrase
is
used
when
then
there
is
little
colour
for
including
the
women
,
as
in
1
King
.
12.2
,
3.
Besides
,
They
might
all
keep
the
Feast
of
unleavend
bread
,
by
abstaining
from
leaven
,
and
yet
not
by
eating
the
Passover
Lamb.
All
strangers
too
in
their
houses
were
to
do
the
first
,
but
not
the
second
.
So
for
keeping
the
first
day
of
the
week
as
a
Sabbath
,
of
day
of
rest
,
and
worship
to
God
,
and
not
keeping
the
Seventh
Day
yet
Sabbath
,
hath
as
little
positive
Command
,
and
less
too
then
this
of
Infant
Baptism
.
Indeed
,
we
find
that
on
the
first
day
of
the
week
the
Disciples
met
to
break
bread
,
Acts
20.7
.
but
he
saith
,
Not
to
keep
it
a
day
to
the
Lord
.
Again
,
in
1
Cor.
16.1
,
2.
the
Apostle
bids
,
That
they
should
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
first
day
of
the
week
lay
aside
something
for
the
poor
Saints
;
but
that
they
should
keep
it
,
or
any
other
one
day
as
a
Sabbath
,
not
a
Word
.
I
might
also
mention
Christian
men's
being
Magistrates
,
and
the
lawfulness
of
making
Wars
,
and
of
Oaths
in
the
Name
of
God
for
Confirmations
,
but
I
pass
them
.
4.
That
children
should
be
admitted
into
the
Church-state
they
had
formerly
in
custom
and
practise
under
the
Law
,
and
therefore
for
that
there
needed
less
positive
institution
;
onely
that
which
was
of
difference
between
that
state
,
and
the
state
of
it
in
the
Gospel-time
since
Christs
Ascension
was
meet
to
be
declared
;
As
that
persons
should
be
admitted
into
the
Kingdom
of
God
,
and
discipled
by
Baptism
,
and
that
the
Male-Infants
of
the
Gentiles
should
not
be
circumcised
;
and
that
females
as
well
as
males
should
be
baptized
;
all
which
are
held
forth
in
the
Commission
,
Disciple
all
Nations
,
or
all
the
Gentiles
,
baptizing
them
:
Though
indeed
it
was
formerly
in
use
,
as
the
Hebrew
Doctours
say
,
To
baptize
their
females
in
the
times
of
Circumcision
.
Things
that
were
not
to
be
altered
,
they
might
follow
the
light
hinted
to
them
in
the
Law
,
in
planting
the
Churches
,
though
yet
Christ
left
them
not
to
that
,
but
tells
them
plainly
,
That
of
such
as
Infants
is
the
Kingdom
that
he
preached
,
and
set
up
.
And
such
a
hint
as
that
with
a
large
general
Commission
might
suffice
for
that
,
considering
what
had
been
their
practise
for
receiving
in
Infants
.
And
in
this
way
the
Apostle
made
use
of
the
Law
,
and
ordered
things
in
the
Christian
Church
with
a
correspondency
,
by
way
of
analogy
and
proportion
in
like
matters
to
what
was
ordered
in
the
Jewish
Church
in
divers
particulars
.
As
to
instance
,
About
subjection
of
the
woman
unto
the
man
,
the
Apostle
saith
,
I
permit
not
a
woman
to
speak
in
the
Churches
,
but
to
be
in
subjection
,
as
also
saith
the
Law
,
1
Cor.
14.34
.
And
speaking
of
the
lawfulness
of
the
Gospel-Preachers
,
receiving
maintenance
of
the
people
,
that
they
preach
to
,
and
labour
amongst
,
he
backs
his
saying
,
and
order
with
the
authority
of
Moses
Law
.
1
Cor.
9.8
▪
9
,
10.
Say
I
these
things
only
,
or
saith
not
the
Law
also
the
same
:
For
it
is
written
,
Thou
shalt
not
muzzle
the
mouth
of
the
Oxe
that
treadeth
out
the
corn
:
Thence
inferring
à
minore
ad
majus
:
and
by
way
of
analogy
,
that
if
God
regard
Oxen
,
and
would
have
them
sustained
in
their
work
by
them
for
whom
they
work
,
then
much
more
the
Preachers
of
the
Gospel
that
labour
for
mens
souls
should
be
by
them
also
so
sustained
,
1
Cor.
9.8
,
9
,
10.
Which
direction
he
tells
us
,
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
bare
humane
prudence
,
but
a
duty
approved
of
God
.
And
so
ver.
13.
he
proves
the
same
thing
more
plainly
by
the
Order
of
God
in
the
Law
for
their
Priests
and
Levites
,
alluding
to
Deut.
18.2
,
3.
with
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
if
they
might
well
know
,
and
could
not
reasonably
plead
ignorance
of
the
mind
of
God
in
this
matter
,
from
what
they
read
in
the
Law
of
Moses
before
,
and
without
his
thus
writing
unto
them
.
Know
ye
not
that
they
that
ministred
the
holy
things
,
eat
of
the
holy
things
,
and
they
that
serve
at
the
Altar
,
partake
of
the
Altar
:
even
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Lord
hath
ordered
or
ordained
that
they
that
preach
the
Gospel
,
should
live
of
the
Gospel
.
The
main
substance
of
the
Law
is
yet
observable
,
though
not
the
particular
circumstances
of
tythes
and
offerings
in
that
Legal
way
.
We
cannot
say
thence
indeed
,
That
tythes
are
jure
divino
,
but
thence
we
may
say
,
That
maintenance
by
the
people
,
of
those
that
preach
the
Gospel
,
&
labor
in
the
work
of
God
amongst
them
is
an
Ordinance
jure
divino
.
And
if
the
people
by
themselves
,
or
their
Representatives
,
whom
they
elect
and
chuse
to
make
Laws
and
Orders
for
them
,
do
pitch
upon
that
way
of
tenths
to
do
it
in
,
then
is
it
in
that
way
lawful
to
receive
maintenance
of
them
,
that
being
the
way
that
the
people
have
thought
good
to
observe
Gods
Order
in
.
The
like
I
might
say
about
the
Supper
concerning
the
Apostles
allusions
to
the
Sacrifices
,
and
amongst
them
the
Passover
in
his
speaking
of
the
nature
of
it
,
1
Cor.
10.18
.
and
5.8
,
9.
Yea
what
else
was
their
choice
of
Elders
in
every
City
,
and
their
laying
on
hands
upon
them
in
ordaining
them
,
but
a
manifest
reference
to
the
Law
,
and
the
Order
of
God
therein
in
chusing
Elders
over
the
Congregation
,
&
laying
on
hands
on
them
so
chosen
,
upon
which
also
followed
the
spirit
of
Prophecy
,
in
the
first
institution
of
them
,
Num.
11.24
,
25
,
26.
with
Deut.
34.9
.
And
what
other
precept
had
they
from
Christ
for
so
doing
in
the
particular
Churches
that
we
read
of
.
And
yet
see
the
practise
,
in
Acts
14.23
.
even
as
their
baptizing
men
,
and
all
theirs
,
housholders
,
and
their
housholds
together
,
seems
to
be
a
plain
imitation
of
the
circumcising
men
,
and
all
their
males
at
the
first
institution
of
Circumcision
and
the
after-proselyting
of
Heathens
to
them
.
Now
whereas
some
say
,
By
the
same
reason
we
should
have
one
universal
High
Priest
,
or
Bishop
too
,
because
they
had
an
High
Priest
.
I
answer
,
So
we
have
,
even
the
Man
Christ
Jesus
,
who
then
was
not
come
in
the
flesh
to
be
High
Priest
to
them
:
and
that
we
should
have
another
on
the
earth
follows
nor
,
for
they
never
had
two
together
appointed
them
.
Besides
,
That
all
that
Order
of
sacrificing
and
ceremonies
,
we
have
express
testimony
for
the
ceasing
,
but
of
ceasing
to
have
children
in
the
Kingdom
of
Christ
,
or
to
bring
them
up
for
the
Lord
,
as
Disciples
to
him
,
we
have
no
expressions
,
but
clearly
to
the
contrary
,
even
as
they
were
to
disciple
them
to
Gods
Law
and
Statutes
,
&c.
Only
whereas
they
had
an
Ordinance
acted
upon
males
only
,
(
yet
so
as
the
females
were
counted
of
the
Circumcision
in
and
with
them
,
as
if
they
had
been
circumcised
too
)
the
Commission
is
in
such
expressions
as
take
in
both
Sexes
,
and
the
practise
of
baptizing
both
Sexes
is
expressed
in
Acts
8.12
.
They
were
baptized
both
men
and
women
:
Which
words
are
sometimes
used
to
denote
both
Sexes
of
any
Age
,
rather
then
grown
Ages
only
of
either
Sex
,
as
may
be
seen
,
1
Cor.
11.3.11.12
.
1
Sam.
27.9.11
.
and
31.2
,
3.
As
also
in
that
of
Ai
,
Josh.
8.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
all
that
fell
in
that
day
of
men
and
women
were
twelve
thousand
,
even
all
the
men
of
Ai.
We
must
either
say
that
there
were
no
Infants
or
children
in
so
great
a
City
,
which
is
no
way
probable
,
or
say
that
the
words
,
men
,
and
women
,
denote
or
include
the
several
Ages
in
each
Sex
.
The
like
I
might
note
on
Judg.
9.49
,
51.
But
there
is
no
Analogy
between
Circumcision
and
Baptism
,
Object
.
nor
can
their
grounds
be
one
and
the
same
,
that
that
should
be
any
warrant
for
this
;
for
neither
doth
Baptism
pertain
to
the
same
Covenant
with
Circumcision
,
nor
succeeds
it
in
its
place
&
room
,
&c.
Answ.
There
is
much
Analogy
between
Baptism
,
and
Circumcision
,
at
least
as
much
as
between
the
Priests
under
the
Law
,
and
Ministers
of
the
Gospel
,
or
as
between
the
Altar-worship
,
and
the
Supper
of
the
Lord
.
And
so
as
much
ground
of
reasoning
from
one
to
the
other
here
as
there
,
though
I
confess
there
is
also
great
disagreement
betwixt
them
.
I
shall
consider
both
of
them
,
and
first
the
latter
.
1.
They
differ
in
the
outward
rite
or
matter
of
observance
.
Circumcision
was
a
cutting
of
the
foreskin
of
the
flesh
,
Baptism
is
a
washing
of
the
flesh
.
That
had
blood
in
it
,
because
true
blood
was
not
then
shed
that
should
make
attonement
and
expiation
for
our
sin
,
to
which
that
therefore
pointed
:
This
hath
no
blood
shed
in
it
,
because
the
true
blood
that
is
propitiatory
is
shed
,
and
no
other
propitiatory
Sacrifice
is
remaining
,
only
washing
and
cleansing
in
the
vertue
of
that
that
is
shed
,
is
now
needful
.
And
therefore
such
an
Ordinance
only
is
left
to
us
for
our
coming
into
the
Church
of
Christ
,
as
represents
that
to
us
.
2.
They
differ
in
the
subject
of
them
:
That
was
only
upon
males
,
they
being
only
capable
of
it
,
and
yet
so
as
that
females
were
by
way
of
interpretation
included
in
them
,
as
we
noted
before
;
else
all
the
females
must
have
been
excluded
the
Passover
,
contrary
to
the
Jewish
Doctours
.
But
the
Ordinance
of
Baptism
is
upon
male
and
female
both
:
yea
the
Jewish
Doctours
say
,
it
was
ever
so
amongst
the
Jews
,
when
they
proselyted
any
to
them
,
all
their
males
were
circumcised
,
baptized
,
and
brought
an
Offering
,
and
all
the
females
were
baptized
,
and
brought
an
Offering
.
3.
In
limitation
of
time
,
Circumcision
was
required
on
the
eighth
day
,
though
in
some
cases
they
might
omit
it
then
.
Baptism
is
not
so
strictly
tyed
to
a
day
,
or
set
time
.
The
reason
we
hinted
before
.
4.
Circumcision
bound
over
to
the
observation
of
the
Law
given
,
and
to
be
given
to
the
Fathers
,
and
by
Moses
;
and
so
to
all
the
whole
observation
of
the
Jewish
Religion
:
but
Baptism
bindeth
not
thereto
,
but
to
the
faith
and
yoke
of
Christ
to
observe
all
things
commanded
by
him
,
Matth.
28.19
,
20.
5.
Circumcision
was
to
bring
them
under
the
profession
of
an
expectation
of
the
promised
Seed
yet
to
come
,
and
not
as
then
come
:
but
Baptism
is
to
bring
men
under
the
profession
of
the
promised
Seed
,
as
actually
come
,
and
now
to
us
Gentiles
,
as
having
accomplished
in
himself
the
sin-offering
,
and
work
of
Sacrifice
for
our
salvation
,
and
so
into
the
Name
of
Jesus
Christ
,
and
of
God
as
known
in
him
,
Father
,
Son
,
and
Spirit
,
Acts
2.37
,
38.
Matth.
28.19
.
In
these
things
they
differ
,
but
in
the
main
end
they
agree
.
1.
They
agree
in
this
,
in
being
both
the
way
or
mediums
of
proselyting
or
bringing
into
an
acknowledged
unity
with
the
Church
in
outward
profession
,
and
obligation
,
to
observe
the
worship
of
God
therein
according
to
the
respective
Administrations
of
it
,
now
,
and
then
:
for
as
Circumcision
was
the
Ordinance
by
which
persons
were
admitted
and
declared
to
be
of
the
Church
of
God
,
and
Religion
of
the
Jews
,
Branches
of
the
stock
of
Abraham
:
So
Baptism
is
that
Ordinance
by
which
persons
are
admitted
into
,
and
declared
to
be
of
the
Church
of
Christ
in
its
external
Form
,
and
Government
,
and
become
from
the
Gentiles
ingraffed
visible
Branches
of
the
stock
of
Abraham
too
,
as
shall
after
more
appear
:
They
that
should
not
have
been
reckoned
Branches
of
Abraham
but
by
Circumcision
,
are
now
so
reckoned
by
Baptism
.
And
as
that
(
Circumcision
)
bound
to
the
observation
of
the
Religion
then
of
God
instituted
to
instruct
men
to
Christ
,
so
this
(
Baptism
)
obliges
to
the
Religion
,
and
worship
of
God
,
instructing
us
about
Christ
,
as
now
instituted
by
Christ
.
So
that
children
of
Christians
being
to
be
brought
up
in
the
Christian
institution
,
nurture
,
and
instruction
,
it
follows
that
they
are
to
be
brought
up
in
it
,
and
obliged
to
it
by
Baptism
;
all
the
children
of
the
Jews
and
Proselytes
were
in
their
way
by
Circumcision
.
2.
They
agree
in
this
:
That
as
Circumcision
was
but
an
external
Ordinance
instructing
to
an
internal
Circumcision
of
the
heart
,
and
sealing
the
righteousness
of
the
faith
of
Abraham
that
he
had
in
his
uncircumcision
,
viz.
That
he
did
righteously
in
believing
in
God
according
to
his
word
concerning
the
promised
Seed
,
and
his
blessing
of
him
,
and
that
God
would
perform
his
promises
righteously
to
him
,
and
all
that
walk
in
that
righteous
faith
of
his
:
So
Baptism
is
but
an
external
Ordinance
too
,
instructing
to
the
inward
washing
and
purifying
of
the
heart
by
the
grace
of
God
in
Christ
to
the
meet
making
of
a
man
to
participate
of
the
Covenant
,
and
promised
Inheritance
;
and
it
witnesses
to
the
same
promises
partly
as
performed
in
the
coming
,
death
,
and
resurrection
of
Christ
,
and
partly
as
nigh
at
hand
,
and
ready
to
be
performed
to
men
in
believing
on
Christ
,
that
promised
Seed
,
as
Abraham
did
:
as
that
all
that
so
do
shall
be
blessed
with
faithful
Abraham
,
shall
have
remission
of
sins
,
righteousness
,
the
Holy
Ghost
,
and
eternal
life
.
And
thus
it
s
said
,
That
John
witnessed
unto
Christ
the
true
light
:
which
is
to
be
understood
of
John
,
not
as
a
man
simply
,
but
as
preaching
and
baptizing
:
so
that
his
Baptism
pointed
to
Christ
to
believe
on
him
with
the
promises
of
forgiveness
of
sins
,
and
the
gift
of
the
Holy
Ghost
to
them
that
should
so
do
.
As
Circumcision
sealed
not
the
present
righteousness
of
the
party
circumcised
,
as
if
all
that
received
that
Ordinance
were
partakers
with
Abraham
in
the
righteousness
reckoned
to
him
,
but
to
the
righteousness
of
his
faith
:
so
neither
doth
Baptism
witness
the
righteousness
of
the
party
baptized
;
for
such
may
be
a
generation
of
vipers
;
chaff
,
and
not
wheat
,
in
the
gall
of
bitterness
,
and
bond
of
iniquity
,
but
to
the
faith
of
Christ
,
the
Doctrine
published
concerning
him
,
as
that
He
is
the
Lamb
of
God
that
takes
away
the
sin
of
the
world
,
and
that
whosoever
believeth
in
him
shall
be
reckoned
righteous
,
and
have
eternal
life
.
So
that
the
use
of
Baptism
in
its
testimony
and
witness
doth
nothing
more
obstruct
the
baptizing
Infants
,
then
that
attested
to
,
and
sealed
in
Circumcision
,
obstructed
formerly
their
Circumcision
.
3.
There
is
the
same
distinction
of
Baptism
,
as
of
Circumcision
into
outward
and
inward
,
and
the
same
emptiness
in
the
one
,
as
in
the
other
,
where
meerly
outward
.
There
was
a
Circumcision
of
the
flesh
,
and
a
Circumcision
of
the
heart
,
and
the
former
without
the
latter
,
was
no
Circumcision
in
the
sight
of
God
for
admitting
persons
to
the
enjoyment
of
the
righteousness
of
God
:
So
there
is
a
Baptism
in
water
unto
repentance
,
instructing
to
that
inward
washing
of
the
heart
,
but
that
alone
saveth
not
,
nor
maketh
a
true
spiritual
Christian
more
then
the
other
external
Ordinance
made
a
true
spiritual
Israelite
:
This
is
but
the
putting
away
the
filthiness
of
the
flesh
,
but
it
s
the
washing
,
and
so
the
answer
of
a
good
conscience
through
the
Resurrection
of
Christ
,
that
giveth
right
to
fellowship
with
God
in
spiritual
grace
and
glory
,
and
which
seals
up
the
soul
to
the
day
of
Redemption
,
Matth.
3.11
.
1
Pet.
3.20
,
21.
So
that
nothing
more
is
in
the
nature
of
this
Baptism
,
then
was
in
Circumcision
to
debar
Infants
from
it
.
4.
There
was
no
more
compulsion
to
be
used
in
proselyting
by
Circumcision
,
then
in
discipling
by
Baptism
.
The
Gentile
proselytes
were
to
declare
themselves
as
willing
to
renounce
their
false
worships
,
and
accept
of
the
Jewish
Religion
with
its
Ordinances
,
as
ever
we
read
that
any
Christian
Proselytes
,
or
Disciples
did
,
and
yet
their
Infants
were
proselyted
notwithstanding
any
want
of
such
personal
profession
.
Thus
(
as
Ainsworth
out
of
the
Jewish
Rabbins
informs
us
in
his
Annotations
on
Gen.
17.12
.
)
was
their
practise
.
If
they
received
of
the
Heathen
a
servant
grown
,
and
he
was
not
willing
to
be
circumcised
,
his
Master
dealeth
with
him
a
whole
twelve-month
more
then
that
it
was
not
lawful
to
keep
him
;
and
if
in
that
time
he
was
not
willing
,
he
sold
him
to
the
Heathen
.
And
so
for
a
woman
taken
captive
that
any
had
a
mind
to
make
his
wife
,
they
forced
them
not
to
be
Iews
,
but
dealt
with
her
a
whole
year
to
accept
their
religion
,
and
if
she
accepted
not
,
they
might
sell
her
.
This
for
those
under
their
own
power
,
and
dispose
,
whether
bought
,
or
taken
captive
;
but
for
such
as
came
to
be
proselyted
,
they
used
to
inquire
diligently
,
lest
they
came
for
by-respects
,
Ainsw
.
on
Deut.
21.12
.
as
riches
,
or
for
dignity
,
or
for
fear
;
and
if
they
find
no
such
thing
,
then
they
make
known
to
him
the
Laws
weightiness
,
and
the
toil
in
doing
of
it
above
what
other
people
have
,
to
see
if
they
will
leave
off
.
If
they
take
it
upon
them
,
and
withdraw
not
(
unto
which
there
must
be
some
publick
profession
;
for
it
was
never
done
but
in
the
presence
of
three
)
then
they
receive
him
.
So
that
that
confession
of
sins
,
or
profession
of
faith
,
in
those
that
came
to
Baptism
in
grown
years
,
was
no
unusual
thing
or
unlike
to
the
practise
of
Proselytes
in
being
circumcised
to
their
Religion
.
5.
When
they
came
to
be
circumcised
;
in
coming
to
joyn
themselves
and
their
families
to
the
Church
of
God
,
they
came
under
the
wing
of
his
protection
;
so
when
men
and
their
families
come
unto
the
Church
of
Christ
,
and
are
by
Baptism
obliged
to
his
yoke
and
doctrine
,
they
come
to
under
his
protection
and
salvation
.
Whence
these
phrases
of
salvation
coming
to
such
a
house
as
where
Christ
and
the
Gospel
was
received
,
and
they
were
thereupon
baptized
,
as
Acts
16.31
.
Believe
in
the
Lord
Iesus
,
and
thou
shalt
be
saved
,
and
thy
house
.
So
in
that
of
Zacheus
,
Luke
19.9
,
19.
of
which
protection
nothing
but
the
willing
refusals
of
some
party
in
the
house
could
deprive
them
.
6.
Circumcision
was
but
once
acted
upon
persons
,
and
that
was
in
their
admission
into
the
Church
of
God
,
(
except
in
that
case
of
the
children
in
the
wilderness
,
Josh.
5.4.7
.
)
So
neither
find
we
any
warrant
for
iterating
Baptism
,
that
hath
been
made
into
the
Name
of
the
Lord
Jesus
.
Indeed
there
is
a
place
in
Acts
19.4
,
5.
that
seems
to
say
that
some
Disciples
fore-baptized
were
baptized
again
.
But
the
answer
to
that
is
known
,
that
these
words
,
ver.
5.
[
When
they
heard
this
,
they
were
baptized
into
the
Name
of
the
Lord
Iesus
]
relates
not
to
those
Disciples
,
but
to
the
people
baptized
by
Iohn
,
which
I
confess
doth
not
satisfie
me
.
I
think
the
Text
may
afford
another
,
and
bettet
answer
,
viz.
That
they
were
baptized
again
,
because
as
themselves
confess
they
were
baptized
into
Baptism
:
For
when
they
were
asked
into
what
they
were
baptized
,
they
say
not
into
the
Messias
held
forth
by
Iohn
,
but
into
Iohns
Baptism
.
It
s
probable
that
some
that
thought
it
necessary
for
them
to
be
baptized
,
and
yet
understood
not
into
what
Name
or
Doctrine
,
but
minded
more
Iohns
act
of
baptizing
or
washing
them
,
then
the
Name
or
Doctrine
declared
by
him
,
had
come
and
pressed
a
necessity
of
baptizing
them
,
as
Iohn
baptized
the
people
,
but
held
not
forth
the
Doctrine
concerning
Christ
which
he
baptized
them
into
,
and
so
they
were
baptized
into
his
Baptism
,
and
not
unto
the
Name
and
Doctrine
of
Christ
Jesus
.
And
I
am
the
rather
induced
to
believe
that
this
is
true
,
because
Paul
relates
unto
them
the
Doctrine
that
Iohn
baptized
into
,
as
a
thing
which
they
had
not
minded
,
and
as
that
which
they
could
never
have
been
baptized
and
discipled
to
,
but
that
they
must
in
knowing
or
hearing
of
,
that
have
heard
of
the
Holy
Ghost
.
And
besides
its
said
,
that
When
they
heard
that
,
(
as
if
they
had
never
heard
it
before
)
then
they
were
baptized
into
the
Name
of
the
Lord
Iesus
.
And
truly
it
seems
to
me
to
be
thus
with
many
Rebaptizers
,
they
baptize
into
Baptism
.
For
the
Name
of
Christ
men
had
been
baptized
into
before
,
and
instructed
more
or
less
into
the
faith
of
him
,
even
the
generality
of
those
they
urge
Baptism
unto
,
and
baptize
again
;
yea
there
is
often
nothing
concerning
this
Name
of
Christ
,
in
which
they
that
are
thus
baptized
by
them
differ
from
others
;
nor
from
themselves
,
while
content
with
their
Infant-Baptism
,
only
they
have
been
by
them
baptized
upon
profession
of
joyning
with
them
in
their
way
and
Doctrine
and
Baptism
.
Whence
its
clear
that
they
are
baptized
into
Baptism
,
or
into
fellowship
with
such
a
man
,
and
his
way
of
Baptism
then
into
the
Name
of
Christ
.
And
whereas
formerly
Baptism
into
Christ
was
the
note
of
distinction
between
those
that
acknowledged
Christ
the
Son
of
God
,
and
Saviour
of
the
world
,
and
looked
for
salvation
by
him
;
and
them
that
believed
not
so
,
but
worshipped
either
Heathen
Idols
,
or
God
in
another
name
,
and
not
in
Christ
:
now
they
make
it
a
distinction
from
the
generality
of
them
that
profess
that
Name
,
though
in
point
of
faith
nothing
differing
from
them
,
so
that
its
the
Name
of
Baptism
that
they
run
out
withal
,
and
baptise
into
,
crying
,
Oh
this
is
Baptism
,
an
excellent
and
needful
Baptism
.
It
s
not
the
Name
of
Christ
that
they
make
the
proper
Character
of
their
Church
,
and
which
they
are
distinguished
from
others
by
,
for
that
they
had
as
much
before
perhaps
,
and
others
have
as
substantially
that
profess
and
own
not
another
baptizing
.
Such
seem
to
me
to
need
rather
to
returne
back
again
from
that
their
Baptism
,
then
to
press
others
to
be
baptized
thereinto
,
as
if
it
was
the
necessary
thing
in
which
men
are
to
have
salvation
.
7.
And
indeed
herein
also
Baptism
and
Circumcision
agree
,
That
as
that
was
the
Note
of
distinction
(
Circumcision
I
mean
,
as
witnessing
the
righteousness
of
the
faith
,
and
obliging
to
the
Law
)
between
the
Church
of
God
,
and
all
other
people
,
so
as
that
all
that
were
circumcised
by
vertue
of
that
appointment
of
God
,
were
reputed
the
Israel
of
God
according
to
profession
;
though
of
different
Tribes
,
Nations
,
and
ways
of
worship
,
(
as
after
happened
between
the
ten
Tribes
,
and
the
two
,
and
so
the
Samaritans
,
)
so
as
that
though
upon
their
erring
from
the
Law
,
and
right
form
of
worship
,
they
were
no
therein
to
be
joyned
withall
,
yet
upon
sight
of
their
errour
,
and
idolatry
,
and
renouncing
it
,
they
might
be
received
into
unity
of
worship
with
them
that
rightly
worshipped
,
without
a
new
urging
or
alteration
of
their
former
Circumcision
,
although
done
in
those
times
that
they
or
their
Fathers
worshipped
not
aright
according
to
the
Law
which
it
obliged
:
So
Baptism
distinguishes
,
and
was
at
first
the
badge
of
distinction
between
the
Church
professing
the
faith
of
Christ
,
and
worship
of
God
according
to
him
,
and
all
others
,
whether
Iews
,
or
Gentiles
,
not
submitting
to
the
Christian
Name
,
and
Institution
;
and
such
as
retain
that
Name
and
profession
,
and
are
baptized
thereinto
,
though
in
their
particular
beliefs
and
wayes
of
worshipping
in
that
Name
,
they
have
exceedingly
erred
and
corrupted
themselves
from
God
,
yet
need
nothing
for
their
having
fellowship
with
those
that
worship
aright
in
that
Name
but
the
renouncing
and
letting
go
their
departures
from
Christ
in
their
idolatrous
and
evil
principles
,
and
practises
;
without
any
altering
or
iterating
their
former
Baptism
.
So
that
the
Analogy
between
these
two
,
is
such
as
affords
ground
enough
for
arguing
;
as
the
Apostle
did
in
cases
before
mentioned
,
it
being
a
clear
case
that
children
are
to
be
subjected
to
Christ
,
and
brought
up
in
his
nurture
and
admonition
:
So
that
the
less
need
of
an
express
Command
in
a
case
so
like
to
what
was
practised
constantly
before
;
and
which
succeeded
that
of
Circumcision
too
especially
,
as
to
us
Gentiles
.
They
being
now
to
be
taken
by
Baptism
into
Abrahams
family
,
or
Church
,
propogated
by
the
holding
forth
of
his
faith
,
who
formerly
were
to
have
been
not
so
taken
in
,
and
joyned
to
them
but
by
Circumcision
:
Nor
mattered
it
against
this
that
they
were
for
a
time
together
in
the
Jewish
Church
,
for
so
was
Solomon
anointed
during
Davids
life
and
raign
,
and
yet
his
Successour
,
and
so
the
Apostles
who
succeeded
Christ
in
point
of
Ministration
to
the
Church
,
did
yet
minister
somtime
before
his
Ascension
.
Nay
,
there
being
no
prohibition
of
this
practise
of
taking
in
children
in
express
or
implyed
terms
,
it
s
as
a
silent
confirming
of
that
order
in
the
following
way
of
admission
.
Yea
,
his
telling
us
that
the
Kingdom
is
of
such
as
those
little
ones
brought
to
him
,
and
express
bidding
his
Disciples
disciple
all
the
Gentiles
,
baptizing
them
,
amounts
to
little
less
then
a
positive
express
Order
for
baptizing
them
.
Now
whereas
it
s
objected
further
,
that
Baptism
and
Circumcision
pertain
to
divers
Covenants
:
Object
.
The
former
to
a
Covenant
made
with
Abraham
,
and
his
carnal
seed
;
This
is
to
Christ
,
and
his
spiritual
seed
.
That
was
a
Covenant
of
carnal
promises
,
and
earthly
enjoyments
:
This
a
Covenant
of
spiritual
promises
and
heavenly
enjoyments
:
therefore
none
should
be
admitted
into
the
Christian
Church
but
spiritual
stones
,
real
believers
.
As
Circumcision
was
upon
carnal
Infants
,
or
natural
children
:
so
should
Baptism
be
upon
spiritual
Infants
,
new-born
babes
in
Christ
.
I
shall
consider
nextly
(
by
Gods
assistance
)
what
substance
is
in
it
.
1.
The
Covenant
that
God
made
to
Abraham
,
Answ.
whereto
Circumcision
was
annexed
as
the
signe
of
it
,
was
a
spiritual
Covenant
containing
most
heavenly
and
spiritual
promises
;
As
,
that
in
him
,
and
his
seed
should
all
the
Nations
be
blessed
,
Gen.
12.3
.
which
the
Apostle
calls
the
Gospel
preached
to
him
,
Gal.
3.8
.
That
God
would
be
his
God
,
and
the
God
of
his
seed
,
and
that
he
should
be
the
Father
of
many
Nations
.
The
former
of
which
is
the
most
spiritual
promise
set
before
the
believing
Gentiles
,
2
Cor.
6.16
.
to
be
their
God
.
A
promise
reaching
beyond
this
life
,
even
to
the
state
of
Glory
.
Whence
Christ
proves
by
this
very
priviledge
of
Abraham
,
Isaac
,
and
Jacob
,
That
the
dead
shall
rise
,
even
those
dead
persons
,
Matth.
22.31
,
32.
And
the
Apostle
tells
us
that
upon
it
is
grounded
,
or
therein
is
contained
Gods
providing
them
the
Inheritance
it self
,
even
that
City
or
state
of
Glory
with
his
seed
,
that
as
yet
he
hath
not
received
,
or
had
not
in
his
life
time
;
Far
they
died
in
faith
,
not
having
received
the
promises
,
Heb.
11.13
,
14
,
15
,
16.
Yea
,
what
greater
glory
or
priviledge
is
set
before
us
Christians
,
or
shall
be
inherited
by
us
in
the
New-Jerusalem
then
this
?
He
that
overcometh
,
shall
inherit
all
things
,
and
I
will
be
his
God
,
and
he
shall
be
my
Son
,
Revel.
21.7
.
And
they
shall
be
his
people
,
and
God
himself
shall
be
with
them
their
God
,
ver.
4.
And
for
the
making
him
a
Father
of
many
Nations
,
this
the
Apostle
tells
us
,
takes
in
the
spiritual
Seed
,
even
all
the
believers
through
the
Gospel
,
or
word
of
promise
revealed
to
him
,
and
now
more
fully
to
us
in
Christ
Jesus
.
Yea
at
length
the
world
,
Rom.
4.12
,
13.
when
they
shall
all
remember
,
and
turn
to
God
,
Psal.
22.27
.
And
sure
his
giving
him
Christ
to
be
his
Seed
,
that
all
Nations
should
be
blessed
in
,
and
by
vertue
of
union
with
him
multitudes
out
of
all
Nations
,
and
in
due
season
the
generality
of
all
the
Nations
to
be
his
Seed
,
was
no
carnal
,
but
a
most
spiritual
blessing
;
and
so
the
Apostle
sets
it
before
the
Gentiles
,
as
a
most
spiritual
blessing
,
to
be
the
Seed
of
Abraham
according
to
promise
,
and
to
have
him
the
Father
of
us
all
,
Gallat.
3.29
,
Rom.
4
,
16
,
17.
But
we
find
that
God
promised
to
make
him
exceeding
fruitful
,
and
to
give
him
the
Land
of
Canaan
,
Object
.
and
this
latter
called
the
Covenant
,
Psal.
105.8
,
9
,
10
,
11.
And
are
not
these
things
carnal
?
Answ.
1
We
may
understand
them
carnally
,
and
spiritually
both
,
and
both
ways
true
:
God
made
him
exceeding
fruitful
,
as
a
spiritual
Father
,
or
as
by
the
Word
of
promise
given
unto
him
,
and
held
forth
by
him
,
and
in
his
posterities
many
were
born
to
the
faith
of
him
,
and
by
union
with
Christ
(
who
according
to
the
flesh
descended
from
his
loins
,
and
was
held
forth
in
his
faith
or
doctrine
)
came
to
be
his
children
,
who
also
are
made
truly
Kings
unto
God
.
And
the
Land
of
Canaan
was
not
only
nor
so
much
the
Land
in
its
then
estate
;
for
so
neither
he
,
nor
Isaac
,
nor
Jacob
,
(
nor
many
of
his
seed
)
had
it
in
their
life
times
:
For
he
gave
him
none
inheritance
in
it
,
no
not
to
set
his
foot
upon
,
Acts
7.5
.
They
lived
not
to
enjoy
it
for
their
portion
,
and
though
his
seed
after
the
flesh
had
it
,
and
dwelt
in
it
,
yet
that
was
but
a
little
while
,
Isai
.
63.18
.
whereas
in
the
Covenant
it
is
given
for
an
everlasting
possession
:
Therefore
sure
the
Glory
of
Christs
Kingdom
in
it
is
the
thing
mainly
promised
,
and
so
in
the
restauration
of
all
things
they
shall
possess
it
,
even
the
spiritual
Seed
,
when
made
new
,
and
in
a
new
and
glorious
way
,
in
the
New-Jerusalem
,
when
become
the
joy
of
the
whole
Earth
.
2.
Though
these
promises
were
fulfilled
carnally
,
out
of
his
loins
naturally
Kings
and
Princes
came
,
and
many
of
his
natural
Seed
had
,
and
dwelt
in
the
Land
,
yet
that
would
not
make
the
Covenant
to
be
carnal
:
for
if
promises
of
carnal
mercies
in
a
Covenant
make
it
carnal
,
then
the
Covenant
in
Christ
now
is
carnal
too
,
for
therein
also
is
the
promise
of
this
life
,
as
well
as
of
that
that
is
to
come
,
1
Tim.
4.8
.
Thence
the
Apostle
,
Ephes.
6.3
.
applyes
that
carnal
promise
of
the
Land
of
Canaan
with
a
little
alteration
to
children
of
the
Gentiles
now
:
That
thou
mayest
live
long
in
the
earth
:
answers
to
that
,
That
thou
mayest
live
long
in
the
Land
that
the
Lord
thy
God
giveth
thee
.
Those
temporal
promises
then
cannot
make
it
to
have
been
a
carnal
Covenant
,
no
more
then
the
adding
of
promises
for
the
things
of
this
life
makes
the
Covenant
in
Christ
a
carnal
Covenant
.
Indeed
the
Mediation
and
Ministry
of
Moses
,
as
a
Minister
of
the
Old
Testament
given
by
him
,
was
exercised
more
immediately
about
those
carnal
promises
,
as
Deut.
28.1.14
.
As
Types
of
the
more
heavenly
things
,
(
even
as
his
Law
was
an
injunction
of
typical
carnal
Services
,
and
ceremonial
Observations
,
Heb.
98
,
10.
)
To
which
the
Ministration
of
Christ
,
and
Mediation
of
better
promises
,
Heb.
8.5
,
6.
is
opposed
(
as
is
evident
throughout
the
Epistle
,
)
and
not
to
the
Covenant
and
Promises
made
with
Abraham
,
to
which
Circumcision
was
first
annexed
.
3.
Though
Circumcision
obliged
to
the
Observation
of
Moses
Law
,
when
it
was
given
,
yet
(
as
the
Apostle
tells
us
)
it
was
a
seal
not
so
much
of
the
carnal
promises
,
as
of
the
righteousness
of
Abraham's
faith
:
viz.
That
God
would
reckon
them
the
Seed
of
Abraham
,
and
impute
righteousness
to
them
,
as
to
Abraham
,
in
so
believing
,
Rom.
4.11
,
12.23
.
So
that
the
Covenant
as
circumcision
was
annexed
to
it
as
a
Seal
was
rather
as
it
was
a
Covenant
of
spiritual
promises
:
even
as
to
such
promises
Baptism
especially
witnesses
.
2.
The
Seed
of
Abraham
interested
in
,
and
heirs
of
this
Covenant
,
are
,
and
were
always
not
a
carnal
as
such
,
but
a
spiritual
Seed
:
Though
a
multiplication
of
his
carnal
seed
also
was
promised
in
the
Covenant
,
as
to
his
own
particular
,
yet
the
proper
heirs
of
the
Covenant
in
the
righteousness
of
the
faith
that
circumcision
sealed
,
were
only
a
spiritual
Seed
,
the
Sons
of
promise
.
The
Apostle
is
clear
for
this
,
when
he
makes
Christ
the
Seed
,
to
whom
the
Covenant
or
Promises
were
made
,
and
that
is
Christ
personally
and
mystically
.
Gal.
3.16.29
.
If
ye
be
Christs
,
then
are
ye
Abrahams
seed
,
and
heirs
according
to
the
promise
.
And
so
in
Rom.
4.12.16
.
Abraham
is
Father
not
only
of
them
that
believe
being
circumcised
,
but
of
those
that
are
Gentile-believers
of
the
uncircumcision
also
:
They
that
are
of
the
steps
of
the
faith
of
Abraham
,
whether
circumcised
,
or
uncircumcised
,
they
are
the
Seed
,
and
the
promise
is
sure
to
all
them
.
And
what
more
plainly
then
that
in
Rom.
9.6.8
.
That
not
all
that
are
of
Israel
,
therefore
are
Israel
;
nor
because
they
are
Abrahams
seed
are
they
therefore
children
;
but
the
children
of
the
promise
,
they
are
counted
for
the
seed
:
that
is
,
They
that
are
born
of
the
promise
,
or
grace
of
God
held
forth
in
the
promise
or
Gospel
of
Christ
:
For
in
his
death
and
resurrection
,
the
promise
is
said
to
be
performed
to
us
that
was
made
to
Abraham
,
Acts
13.32
,
33.
There
is
no
branch
in
the
Covenant
of
Abraham
sealed
and
confirmed
to
all
the
natural
seed
of
Abraham
,
as
their
proper
legacy
and
portion
that
God
would
not
fail
to
give
them
absolutely
,
no
not
in
the
things
that
were
but
external
:
the
Land
of
Canaan
was
not
the
portion
of
them
all
,
nor
enjoyed
by
them
,
nor
fruitfulness
in
issue
,
&c.
It
s
true
,
all
the
outward
mercies
that
the
natural
seed
enjoyed
;
yea
,
their
very
beings
of
his
off-spring
,
were
parts
of
the
faithfulness
of
God
to
Abraham
,
and
they
themselves
were
in
a
part
the
fulfilling
of
the
Covenant
to
him
.
But
those
things
that
Abraham
hath
heirs
in
after
the
Covenant
,
(
heirs
of
the
Covenant
promises
)
were
not
to
the
Seed
after
the
flesh
,
but
after
the
Spirit
,
Christ
,
and
his
members
.
3.
That
Covenant
made
with
Abraham
,
is
the
same
that
the
believers
of
the
Gentiles
are
under
,
and
it
s
performed
in
them
,
and
to
them
.
In
them
as
his
seed
in
Christ
,
to
them
as
God
is
their
God
,
and
they
his
people
,
and
shall
have
the
New-Jerusalem
,
and
Canaan
with
him
;
as
they
are
blessed
with
him
in
remission
of
sins
,
and
righteousness
.
And
this
flows
from
the
former
,
For
if
they
be
his
seed
,
and
heirs
,
then
inheritors
of
his
blessings
,
Gal.
3.14
.
And
if
not
so
,
then
not
his
seed
,
and
heirs
,
if
what
they
enjoy
,
or
are
interested
in
,
are
other
riches
then
those
given
to
him
.
Indeed
this
is
peculiar
to
him
,
That
he
is
Father
of
us
all
that
believe
,
even
of
many
Nations
;
and
so
that
Christ
in
whom
the
seed
is
chosen
,
and
begotten
,
is
his
Son
according
to
the
flesh
,
and
was
to
come
of
his
seed
after
the
flesh
.
Though
in
this
latter
the
peculiarity
is
not
his
from
all
others
,
for
many
of
his
seed
also
had
it
with
him
,
but
from
multitudes
of
his
seed
,
and
others
that
had
not
so
.
But
the
Scripture
is
express
,
That
the
uncircumcised
Gentile-believers
have
interest
in
the
same
Covenant
in
other
things
,
in
that
it
calls
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
same
Body
with
the
believing
Jews
,
and
partakers
of
the
promise
in
Christ
;
graffed
into
the
same
root
with
them
,
and
partakers
of
the
same
juice
and
sap
;
not
of
other
,
but
the
same
:
thence
fellow-heirs
,
and
brethren
,
Abraham
being
the
Father
of
them
all
,
in
respect
of
the
Covenant
.
Indeed
the
Administrations
or
holding
forth
of
the
Covenant
,
and
means
for
nurturing
men
up
in
the
expectation
,
(
and
enjoyments
of
it
in
some
beginnings
)
were
divers
.
There
the
heirs
were
under
the
Law
,
and
all
the
seed
of
Abraham
after
the
flesh
were
to
be
trained
up
in
that
way
of
bondage
under
types
and
shadows
pointing
to
Christ
,
but
now
under
the
Gospel-declaration
in
a
plainer
way
,
and
more
spiritual
,
with
such
Ordinances
,
as
are
annexed
and
fitted
thereto
;
that
Law
of
Ceremonies
being
accomplished
,
&
so
put
to
its
period
in
the
coming
&
death
of
Christ
.
Thence
there
is
a
difference
both
of
Gospel-preaching
,
&
Ordinances
now
from
what
was
then
,
they
having
such
as
might
nurture
them
to
the
expectation
of
the
promised
Seed
,
the
Son
of
God
in
his
coming
in
the
flesh
;
we
such
as
witness
to
him
as
already
come
dead
,
risen
,
and
glorified
,
and
instruct
to
expect
him
coming
in
power
,
and
spirit
.
4.
The
Medium
for
begetting
and
bringing
in
sons
to
Abraham
according
to
the
Spirit
,
was
,
and
is
one
and
the
same
in
substance
,
though
otherwise
now
,
then
then
in
its
declaration
.
They
were
always
born
of
the
Gospel
,
and
not
of
the
Law
,
though
nurtured
under
the
Law
,
both
before
and
after
.
And
the
Gospel
was
the
same
as
preached
to
them
,
and
unto
us
,
the
same
in
substance
:
viz.
That
in
Abraham
and
his
seed
all
the
Nations
of
the
earth
should
be
blessed
;
not
in
the
works
of
the
Law
,
but
in
him
believed
in
.
To
the
which
faith
the
Law
shut
them
up
,
taking
away
all
possibility
of
life
,
and
blessing
in
and
from
themselves
,
while
it
discovered
their
sins
,
and
shewed
them
their
obligation
under
the
curse
for
its
transgressions
.
Indeed
then
that
Seed
was
preached
as
to
come
,
now
as
already
come
,
and
perfected
for
saving
us
:
But
always
of
that
Gospel
,
or
Word
of
Gods
free-grace
,
were
the
true
Seed
begotten
:
they
were
in
all
times
the
believers
,
and
not
the
workers
for
life
,
and
trusters
in
their
works
:
And
the
word
of
faith
was
always
Jesus
Christ
,
or
the
Seed
that
is
Jesus
Christ
,
who
was
yesterday
,
to
day
,
and
the
same
for
ever
.
These
things
being
considered
,
that
difference
before
objected
appears
false
,
and
to
spring
from
wrong
apprehensions
.
Thence
the
inference
there-from
follows
not
,
viz.
That
Baptism
must
be
upon
a
spiritual
Seed
,
as
Circumcision
was
upon
a
carnal
;
both
of
them
in
their
several
seasons
have
been
upon
a
spiritual
,
and
upon
a
carnal
too
.
Circumcision
was
upon
a
carnal
seed
in
Ismael
,
and
all
the
natural
Israelites
upon
a
spiritual
,
when
a
stranger
joyned
himself
to
the
Lord
in
love
to
his
Name
,
Isai.
56.3.6
.
1
King
.
8.41
,
42.
And
so
Baptism
was
upon
the
natural
,
carnal
seed
,
and
not
spiritual
,
when
the
multitudes
,
even
the
generality
of
the
people
were
baptized
by
John
,
chaff
,
as
well
as
wheat
;
And
upon
the
spiritual
,
and
not
carnal
seed
in
the
Eunuch
,
Cornelius
,
and
others
of
the
Gentiles
.
That
inference
springs
from
this
wrong
conception
,
that
the
one
and
the
other
,
are
seals
of
the
Covenant
,
as
due
to
the
parties
signed
with
them
:
which
we
have
shewed
before
to
be
an
errour
:
Circumcision
sealed
but
the
righteousness
of
Abrahams
faith
held
forth
to
them
,
not
the
righteousness
of
each
person
circumcised
,
and
his
enjoyment
of
the
Covenant
,
otherwise
then
upon
condition
of
his
so
believing
as
Abraham
did
:
neither
doth
Baptism
witness
the
faith
of
the
party
baptized
,
or
that
he
is
an
heir
of
promise
,
but
to
Christ
,
and
the
faithfulness
of
God
in
performing
his
promise
in
Christ
:
that
we
are
sinners
in
our selves
,
and
need
cleansing
,
otherwise
not
fit
for
fellowship
with
God
;
but
that
there
is
in
Christ
a
cleansing
and
propitiation
made
ready
for
us
,
that
he
takes
away
the
sin
of
the
world
;
and
that
whoso
believeth
in
him
,
turning
from
all
other
things
to
God
,
by
him
shall
meet
with
righteousness
,
and
forgiveness
:
they
are
both
of
them
Ordinances
of
the
outward
Court
,
or
of
admission
into
the
outward
Regiment
of
Christs
Kingdom
,
in
which
men
are
to
wait
upon
him
for
instructions
and
teachings
to
salvation
;
and
therefore
it
saith
men
should
believe
in
him
,
and
having
believed
,
that
they
should
yet
go
on
to
do
so
,
and
they
shall
meet
with
a
performance
of
the
blessing
of
Abraham
unto
them
.
The
Baptism
with
the
Holy
Ghost
,
is
indeed
upon
the
spiritual
Seed
only
,
(
if
we
grant
them
in
Heb.
6.4
,
5.
to
have
been
spiritually
born
)
sealing
them
up
to
the
day
of
Redemption
:
but
the
outward
Baptism
is
not
so
limited
,
it
being
a
more
carnal
thing
acted
upon
the
flesh
.
Nor
say
I
that
persons
(
Infants
,
or
others
)
are
to
be
baptized
upon
this
ground
,
that
they
are
in
the
Covenant
,
and
heirs
of
it
in
a
proper
sense
:
but
because
Christ
being
Lord
and
Saviour
hath
salvation
and
forgiveness
in
him
for
them
all
,
and
they
are
to
submit
unto
him
,
and
be
trained
up
for
him
,
that
in
minding
and
holding
fast
his
sayings
faithfully
they
may
become
heirs
,
and
inheritors
of
his
Covenant
,
and
Kingdom
;
as
to
that
purpose
we
find
John
instructing
the
people
that
came
unto
his
Baptism
,
That
they
might
be
made
meet
to
inherit
with
the
Saints
,
or
to
receive
the
Baptism
of
the
Holy
Ghost
,
and
be
gathered
into
the
Garner
,
Luke
3.10
,
11
,
12
,
13
,
14.
Matth.
3.9
,
10
,
11
,
12.
And
we
find
him
baptizing
Publicans
,
Souldiers
,
Pharisees
,
Sadduces
:
yea
,
the
generality
of
the
people
,
concerning
whom
he
never
saith
,
That
they
were
therefore
the
Heirs
of
the
promise
,
or
Seed
of
Abraham
according
thereunto
,
but
exhorts
them
not
to
reckon
themselves
so
,
because
of
their
birth
of
him
,
nor
think
because
of
their
present
Baptism
,
that
they
were
sure
enough
,
telling
them
,
his
Baptism
was
but
with
water
unto
repentance
,
or
to
instruct
them
that
they
should
repent
;
that
he
admitted
one
and
other
,
chaff
,
and
wheat
;
that
Christ
to
whom
he
witnessed
,
and
instructed
them
to
look
,
had
the
true
Baptism
,
that
would
indeed
cleanse
and
renew
them
,
the
Baptism
of
the
Spirit
,
&c.
The
like
we
may
observe
of
the
Apostles
baptizing
the
Gentiles
,
That
it
was
a
bringing
them
into
the
house
of
God
,
where
the
Feast
is
to
be
had
,
into
the
society
of
those
that
acknowledge
him
come
in
the
flesh
,
and
to
be
the
Son
of
God
,
there
to
attend
the
Kings
coming
to
them
,
and
taking
them
into
his
banqueting
Chambers
,
Matth.
22.9
,
10.
And
he
puts
the
difference
between
those
that
are
made
meet
for
the
Feast
by
and
in
his
Servants
Ministration
,
and
them
that
are
not
,
and
accordingly
deals
with
them
.
Indeed
it
s
too
low
a
conceit
to
think
that
an
external
Ordinance
should
seal
an
internal
,
spiritual
heirship
.
That
's
the
work
of
Christ
,
or
Christ
by
the
Spirit
of
promise
.
When
men
in
the
Gospel
hearing
have
believed
,
and
in
attendance
to
such
outward
nurture
as
the
external
form
of
the
Kingdom
affords
,
are
brought
into
,
and
made
single
for
Christ
;
then
he
seals
them
with
his
Spirit
of
promise
,
and
owns
them
for
heirs
,
as
the
Scripture
witnesseth
,
Tit.
3.6.5
.
Heirship
follows
his
justifying
by
his
grace
,
which
is
met
with
,
and
received
by
faith
,
Rom.
5.1.9
.
and
1
Cor.
6.11
.
and
then
after
that
follows
the
Spirits
sealing
,
Ephes.
1.13
,
14.
Rom.
8.15
,
16.
Indeed
there
is
a
double
justifying
,
washing
,
and
cleansing
.
One
,
Ministerial
by
men
,
as
when
a
Jew
,
or
Pagan
,
turning
in
to
the
Doctrine
of
the
Gospel
to
own
it
,
is
washed
by
Baptism
,
and
therein
ministerially
acquitted
,
and
cleared
from
all
his
former
idolatry
,
so
that
the
Church
charges
it
not
upon
him
,
as
to
their
carriage
towards
him
.
The
other
is
Gods
act
,
when
a
soul
in
,
and
through
the
Gospel
,
throughly
and
cordially
believing
is
acquitted
and
owned
of
God
:
Upon
this
second
follows
his
sealing
.
It
s
true
,
the
Jews
with
all
their
Proselytes
,
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
children
of
the
Kingdom
,
because
in
its
outward
Court
,
or
Regiment
,
and
because
to
them
it
was
in
the
first
place
in
its
altered
form
to
be
tendred
,
Matth.
8
,
12.
And
in
this
respect
too
they
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Children
of
the
Prophets
,
and
of
the
Covenant
that
God
made
with
Abraham
:
Which
signifies
not
only
that
they
were
the
natural
Seed
of
the
Prophets
,
and
of
Abraham
,
(
for
perhaps
that
they
might
not
all
be
,
there
might
be
many
of
them
who
had
grown
in
with
them
out
of
other
stocks
,
by
becoming
Proselytes
)
but
all
that
were
circumcised
(
as
they
were
)
were
to
have
the
Covenant
first
tendred
to
them
,
and
indeed
conditionally
made
with
them
;
and
they
were
under
that
part
of
it
that
afforded
directions
and
means
to
them
to
become
of
the
spiritual
Seed
,
viz.
The
Doctrine
of
the
Messias
,
and
the
salvation
in
him
,
(
further
explicated
by
the
Prophets
in
their
succeding
generations
)
and
that
added
Doctrine
for
Precepts
and
Ceremonies
for
instructing
unto
him
,
and
for
shutting
them
up
in
sin
from
all
confidence
in
themselves
,
that
they
might
be
forced
to
accept
of
him
;
this
they
were
under
,
and
children
of
,
and
born
,
and
brought
up
in
a
way
of
nurture
to
seek
after
,
and
look
for
its
most
glorious
promises
,
which
in
obeying
the
voice
of
God
so
as
to
have
their
hearts
circumcised
thereby
,
to
walk
in
the
steps
of
the
faith
of
Abraham
,
they
should
also
have
had
made
good
unto
them
;
as
is
clear
to
me
in
Jer.
11.4
,
6.
where
the
Prophet
calling
upon
the
people
to
hear
the
words
of
the
Covenant
,
and
pronouncing
a
curse
to
every
one
that
obeyeth
them
not
,
tells
them
it
s
the
same
he
commanded
them
,
when
he
brought
them
out
of
Egypt
,
saying
,
Obey
my
voice
,
and
so
shall
ye
be
my
people
,
and
I
will
be
your
God
,
that
I
may
perform
to
you
the
Oath
that
I
sware
to
your
Fathers
to
give
them
,
a
Land
flowing
with
milk
and
honey
.
What
more
clear
then
that
the
Covenant
of
Gods
being
a
God
unto
them
,
and
taking
them
for
a
people
,
and
the
things
absolutely
promised
to
Abraham
,
and
his
spiritual
Seed
,
were
conditionally
made
and
propounded
to
them
that
were
the
natural
seed
and
family
of
Abraham
;
yea
,
and
so
he
was
also
with
them
to
protect
and
keep
them
,
yea
,
to
circumcise
their
hearts
,
and
draw
them
nearer
to
him
,
while
they
were
with
him
:
but
in
forsaking
him
,
and
hardening
their
hearts
against
him
,
he
also
withdrew
from
them
from
doing
them
good
,
Psal.
81.9
,
10
,
11
,
&c.
2
Chron.
15.2
.
Psal.
95.6
,
7
,
8.
So
that
in
this
sence
they
were
foederati
,
in
the
Covenant
,
it
was
held
forth
to
them
upon
condition
of
walking
in
the
steps
of
Abrahams
faith
and
obedience
of
faith
,
and
they
were
taken
in
under
the
wing
of
the
Almighty
for
the
nurture
of
his
Law
and
Doctrine
with
reference
thereunto
.
In
which
they
were
priviledged
above
all
other
peoples
,
and
distinguished
from
them
,
they
being
an
holy
people
to
God
,
and
all
others
unclean
to
them
unless
proselyted
to
them
;
and
yet
the
seed
of
Abraham
,
to
whom
the
promises
were
properly
made
,
were
as
we
have
seen
only
the
seed
according
to
grace
that
walk
in
the
steps
of
the
faith
of
Abraham
,
to
them
only
God
ingaged
himself
to
give
the
righteousness
of
his
faith
that
was
sealed
in
the
signe
of
Circumcision
;
and
not
to
any
of
them
that
mistaking
the
mind
of
God
,
thought
themselves
Abrahams
seed
,
because
born
of
his
flesh
,
and
therein
rested
;
or
because
observers
of
the
Law
commanded
for
their
instruction
and
convincement
,
and
there
rested
,
or
sought
righteousness
therein
,
Rom.
9.6
,
7.31
,
32.
But
now
the
promised
Seed
being
come
,
who
is
the
heir
of
blessing
,
and
that
brings
it
down
to
us
,
and
he
having
done
and
accomplished
all
those
things
in
himself
,
that
those
foregoing
shadows
of
the
Law
pointed
to
concerning
him
,
they
were
now
to
have
ceased
looking
to
him
,
and
in
stead
thereof
have
come
to
him
,
and
his
institution
,
even
all
of
them
,
Mat.
23.37
.
as
may
appear
clearly
in
this
,
That
those
that
rejected
him
,
were
old
and
young
,
infants
and
sucklings
,
included
in
the
punishment
denounced
upon
rejecters
of
him
,
viz.
desolation
and
unchurching
,
Matth.
10.14
,
15.
and
11.21
,
22
23
,
24.
Luke
19.44
.
And
by
this
that
when
they
shall
come
in
,
the
whole
Nation
shall
come
in
together
,
Isai.
66.8
.
but
now
most
of
them
refused
him
,
and
his
Kingdom
.
Whereupon
(
the
partition
wall
of
the
legal
ceremonial
Ordinances
being
broken
down
in
Christs
death
)
it
pleased
God
rejecting
them
again
,
to
set
forth
his
salvation
unto
all
people
,
and
to
send
his
servants
with
as
full
and
large
a
Commission
for
bringing
in
all
Nations
into
his
house
,
as
before
they
had
to
invite
the
Jews
that
were
forbidden
,
Matth.
22.8
,
9.
that
so
he
might
perform
his
Covenant
and
promise
to
Abraham
,
in
making
him
a
Father
of
many
Nations
.
Thence
that
Command
,
Go
and
disciple
all
Nations
,
or
all
the
Gentiles
,
(
not
circumcising
them
,
and
subjecting
them
to
the
former
way
of
nurture
fitted
for
the
times
and
ages
before
Christs
actual
coming
,
but
)
baptizing
them
,
and
teaching
them
to
observe
all
things
,
(
not
which
Moses
,
but
)
which
I
have
commanded
you
.
About
which
rejecting
of
the
Jews
,
and
taking
in
the
Gentiles
,
that
we
may
yet
the
better
see
whether
all
Infants
were
rejected
from
the
external
Court
of
Christs
Kingdom
,
or
those
only
that
were
in
tuition
of
those
that
actually
rejected
it
,
let
us
5.
Consider
a
little
that
of
the
Apostle
,
in
Rom.
11.16
,
17.
in
which
he
compares
Abraham
,
Isaac
,
and
Jacob
,
as
having
the
Covenant
,
Kingdom
,
and
Worship
of
God
to
a
root
,
and
the
members
of
that
Church
or
people
in
that
faith
or
profession
to
branches
growing
upon
that
root
,
whereof
some
he
says
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
nature
,
born
of
them
,
and
brought
up
to
that
faith
and
profession
:
Others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
besides
nature
,
by
nature
branches
not
only
of
other
parents
,
but
originally
,
or
naturally
,
springing
and
growing
up
under
other
Religions
,
and
so
wild
.
Now
he
tells
us
some
of
those
branches
were
broken
off
through
unbelief
,
namely
from
unity
with
Abraham
,
&c.
in
the
priviledges
and
blessings
derivable
unto
men
in
,
and
through
the
Covenant
and
Kingdom
given
them
,
and
from
being
owned
of
God
as
members
of
their
Family
,
and
subjects
of
that
Kingdom
,
in
which
the
faith
and
covenant
of
Abraham
are
rightly
held
forth
,
and
where
Gods
protection
is
ingaged
,
and
so
from
fellowship
too
with
them
that
are
thereof
,
and
therein
,
and
whom
as
yet
God
had
not
rejected
,
and
cast
out
there-from
.
Which
Subjects
with
their
priviledges
were
of
a
double
rank
:
viz.
1.
Those
that
are
born
of
the
faith
of
Abraham
,
begotten
unto
God
,
believers
in
him
as
he
was
;
and
to
them
by
vertue
of
the
Covenant
appertained
the
special
presence
and
blessing
of
God
in
justifying
,
sanctifying
,
owning
peculiarly
and
absolutely
as
his
people
,
and
making
out
himself
to
them
as
their
God
to
eternal
life
.
2.
Such
as
were
brought
under
the
tenders
of
the
Covenant
,
with
whom
God
was
dealing
,
and
whom
he
was
instructing
to
hear
and
listen
to
him
,
and
so
conditionally
holding
forth
the
Covenant
to
them
,
but
not
overcome
as
yet
,
to
be
of
his
spiritual
Seed
,
to
believe
and
walk
in
faith
as
Abraham
did
.
Yet
to
them
he
granted
the
liberty
of
his
Ordinances
,
and
the
Instructions
held
forth
therein
,
and
therewith
,
and
such
a
dispensation
of
his
presence
,
and
operation
of
his
Spirit
with
them
,
as
in
yeilding
to
which
,
and
following
on
after
him
therein
,
they
might
be
brought
to
the
true
Circumcision
of
heart
in
the
spiritual
knowledge
of
God
,
and
so
to
be
of
that
spiritual
Seed
,
with
much
patience
and
goodness
towards
them
,
with
protection
and
defence
of
them
against
those
who
for
their
profession
sake
would
harm
them
,
Psalm
81.9
,
10
,
11
,
Isai.
48.17
,
18.
and
5.3
,
4
,
5.
The
latter
of
these
(
many
of
them
)
not
being
by
the
operations
of
the
Spirit
vouchsafed
,
brought
to
believe
,
and
to
be
circumcised
in
heart
,
but
contenting
themselves
with
an
outward
profession
after
many
rebellions
of
themselves
and
Fore-fathers
,
were
broken
off
from
those
ordinantial
priviledges
and
operations
,
and
protection
of
God
therewith
afforded
them
,
and
so
from
the
way
and
means
of
participating
of
that
juice
and
sweetness
peculiar
to
the
spiritual
Seed
,
much
more
from
the
enjoyment
of
those
things
themselves
.
As
many
of
them
in
their
particular
persons
had
been
before-time
more
secretly
and
indiscernably
for
their
miscarryings
in
the
receipt
of
,
and
subjection
to
the
Doctrine
held
forth
from
Abraham
,
and
in
his
house
broken
off
from
liberty
to
the
former
,
who
yet
possibly
might
continue
in
the
external
profession
and
society
of
the
Church
owned
by
God
unto
their
deaths
:
so
now
after
many
desires
to
gather
them
,
and
after
their
many
resistings
of
the
Holy
Ghost
,
the
generality
of
them
,
or
the
greatest
part
of
their
present
springing
branches
with
multitudes
of
their
dependant
twigs
;
that
is
,
their
posterity
,
were
broken
off
and
unbodyed
from
the
latter
also
,
his
servants
with
their
message
being
sent
from
them
,
(
to
whom
God
used
formerly
to
send
his
Prophets
)
to
the
Gentiles
,
and
not
only
the
promises
held
forth
to
them
,
but
the
Church-form-state
and
priviledges
delivered
to
them
.
And
this
is
to
be
minded
,
that
the
thing
most
evidently
spoken
to
in
this
business
of
breaking
off
,
and
graffing
in
,
is
that
Church-state
which
is
more
visible
,
and
outward
,
with
that
presence
and
operation
of
Spirit
that
is
suited
thereto
;
and
not
as
some
say
,
The
invisible
state
of
the
highest
favour
by
election
,
for
that
those
broken
off
never
had
,
nor
could
those
graffed
in
been
in
possibility
to
have
lost
,
as
is
intimated
in
that
expression
,
If
thou
that
art
grafted
in
,
dost
not
continue
in
his
goodness
,
thou
shalt
also
be
broken
off
.
But
doth
not
that
distinction
of
Branches
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Object
.
and
others
graffed
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
natural
,
and
contrary
to
nature
,
imply
that
there
is
a
difference
put
between
Jews
and
Gentiles
,
as
to
their
childrens
having
right
of
branchship
:
the
Jews
were
under
the
Covenant
as
they
sprang
up
naturally
from
Abraham
;
but
the
Gentiles
only
by
election
,
and
inward
gracious
implanting
by
faith
and
spirit
into
Christ
,
otherwise
believing
Gentiles
children
should
be
natural
branches
too
.
Answ.
1
The
Covenant-state
which
the
Jews
naturally
sprung
up
under
,
was
not
that
election
to
eternal
life
,
for
to
that
only
spiritual-birth
intituled
them
,
they
being
in
that
regard
by
nature
children
of
wrath
as
well
as
others
;
and
therefore
concerning
that
the
distinction
into
natural
and
preter-natural
is
not
made
.
2.
It
s
true
,
that
no
Gentile
,
or
his
children
,
hath
so
immediate
right
by
nature
to
branchship
in
this
root
,
as
Abraham's
natural
Seed
had
.
No
Gentile
is
of
this
tree
or
stock
but
by
insition
,
nor
ever
was
in
the
times
before
Christ
;
which
insition
is
not
tyed
up
to
election
,
and
an
inward
gracious
implanting
there-from
,
springing
as
the
Objection
sayes
;
for
as
to
the
branchship
in
Church-state
,
the
Jews
rather
had
that
by
election
then
any
other
people
,
they
being
in
that
respect
called
an
Elect
people
,
Deut.
7.6
,
7
,
8.
and
10.15
.
And
as
for
the
eternal
Covenant-state
none
are
more
or
less
naturally
in
that
then
other
,
it
being
meerly
by
grace
,
in
which
there
is
no
room
for
fear
,
lest
they
be
broken
off
,
if
the
Doctrine
of
Election
be
not
mainly
mistaken
.
It
s
plain
that
that
which
the
one
were
broken
off
from
,
the
other
were
graffed
in
into
,
and
that
from
that
there
is
supposed
a
possibility
of
some
of
those
graffed
ones
to
be
broken
again
;
and
its
plain
that
unto
that
branchship
in
standing
in
actual
and
visible
fellowship
with
Abraham
in
the
institution
and
profession
of
the
faith
delivered
to
him
,
as
to
its
substance
,
and
so
to
the
external
Church-state
and
priviledges
,
some
came
according
to
nature
as
born
of
him
,
and
brought
up
from
their
beginning
therein
,
(
as
out
of
the
true
Olive
spring
naturally
many
branches
that
never
were
brought
from
other
,
whereunto
it
,
though
even
of
those
branches
all
may
not
prove
fruitful
,
and
so
many
be
lopt
and
cut
off
,
)
and
others
by
natural
growth
or
birth
spring
not
out
of
that
root
and
stock
,
but
are
taken
out
of
other
wild
Olives
,
and
are
implanted
into
this
fellowship
,
and
thereby
have
union
with
,
and
partake
of
the
sap
of
the
root
.
Now
those
twigs
which
naturally
shoot
up
from
these
latter
are
also
in
the
same
root
with
them
from
which
they
spring
by
vertue
of
their
insition
into
it
till
some
way
broken
off
,
though
neither
they
nor
their
branches
from
which
they
spring
are
originally
natural
branches
to
the
root
,
but
branches
by
insition
,
which
this
root
naturally
and
originally
did
not
produce
.
And
so
in
all
ages
the
Gentiles
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ingraffed
preter-naturally
.
When
a
man
became
a
Proselyte
,
he
became
of
that
stock
by
faith
:
by
first
believing
the
Doctrine
either
really
or
professedly
,
and
so
by
insition
or
adoption
into
that
society
or
tree
,
and
by
vertue
of
that
insition
all
his
children
that
sprung
up
from
him
(
while
in
that
Stock
or
Church-fellowship
at
least
)
became
branches
of
it
too
;
but
yet
inasmuch
as
they
sprung
naturally
from
an
ingraffed
branch
,
and
not
from
the
natural
,
they
were
originally
ingraffed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
They
have
it
naturally
to
be
branches
of
that
ingraffed
branch
,
and
so
they
should
have
been
,
had
it
stood
in
the
wild
Olive
,
and
never
been
translocated
,
but
they
have
it
not
by
nature
to
be
branches
of
this
tree
,
and
such
,
or
so
disposed
as
now
,
that
they
have
by
vertue
of
their
being
twigs
or
branches
of
an
insition
:
between
which
and
the
natural
branches
,
as
to
right
of
participation
of
the
juice
and
fatness
of
the
root
,
there
is
now
no
more
difference
.
Thus
it
was
with
the
Gentile
Proselytes
,
in
regard
of
the
Common
matter
sealed
or
admitted
to
by
Circumcision
,
and
thus
it
is
still
(
by
the
Apostles
arguing
there
)
the
Gentile
Converts
became
branches
of
that
stock
of
Abraham
,
not
naturally
,
but
by
insition
,
by
which
insition
their
children
come
to
branchship
in
that
Olive
too
,
and
not
by
nature
in
respect
of
the
root
,
and
natural
stock
of
the
Abraham
,
to
which
that
distinction
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
natural
,
and
against
nature
,
refer
,
as
is
evident
to
any
judicious
Reader
.
So
that
that
difference
of
phrase
makes
no
more
for
the
denying
believers
Infants
of
the
Gentiles
a
branchship
in
this
tree
,
by
vertue
of
their
parents
insition
,
then
it
doth
to
the
Infants
of
Proselytes
in
former
times
;
a
branchship
,
I
say
,
till
by
unbelief
broken
off
,
for
then
the
case
is
altered
again
with
them
,
as
with
the
children
of
the
Jews
broken
off
for
the
same
reason
:
Which
reason
is
also
worth
the
minding
:
viz.
That
those
of
the
natural
branches
which
were
broken
off
,
were
broken
off
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
,
or
for
unbelief
,
and
not
otherwise
.
Well
then
,
if
so
,
then
the
children
of
believing
Jews
were
not
broken
off
in
Infancy
,
having
neither
their
own
or
parents
unbelief
to
break
them
off
by
;
not
their
own
,
for
we
never
find
that
God
charges
Infants
with
unbelief
in
themselves
,
nor
doth
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
agree
to
them
,
unless
we
shall
say
,
they
are
all
damned
,
Mark
16
16.
Luke
12.46
.
Indeed
the
unbelieving
parents
that
reject
the
Gospel
,
and
its
Ordinances
,
do
of
necessity
deprive
their
Infants
too
thereof
,
unless
anew
graffed
in
again
,
but
that
those
believing
parents
laid
not
in
their
way
.
Now
if
their
natural
Infants
were
natural
branches
of
the
Olive
,
and
had
a
standing
in
the
branchstate
,
till
rejecters
actually
,
then
they
must
have
the
ordinary
badge
of
branches
,
that
is
,
the
external
Baptism
.
Of
which
I
have
yet
met
with
no
colourable
plea
to
deprive
any
branch
,
not
yet
by
actual
refusing
and
unbelief
,
breaking
off
himself
there-from
,
nor
by
others
before
off-broken
:
for
I
think
all
grant
that
,
that
whosoever
is
of
the
Church
visibly
as
to
his
right
to
him
Baptism
may
not
be
denyed
by
us
.
To
which
if
we
adde
that
the
partition
wall
being
broken
down
between
Jew
and
Gentile
,
especially
the
believers
of
both
,
that
which
appertains
by
way
of
priviledge
to
the
one
,
as
to
matter
of
Church-state
appertains
equally
to
the
other
.
We
shall
conclude
that
their
Infants
are
branches
too
by
vertue
of
their
parents
naturalizing
or
insition
,
Ephes.
2.19
.
and
so
have
the
like
right
to
Baptism
.
For
that
this
branch-state
is
the
state
of
visible
Churching
unto
God
,
and
of
right
to
the
priviledges
flowing
there-from
in
union
with
the
root
thereof
laid
in
Abraham
,
and
not
as
is
imagined
by
some
,
the
inward
invisible
state
of
union
with
Christ
,
and
election
,
we
have
in
part
shewed
before
,
and
shall
(
because
that
's
the
main
thing
that
can
colourably
make
against
what
is
here
said
)
be
further
proved
.
For
to
what
hath
been
said
,
it
may
be
added
,
That
if
the
state
of
branchship
here
spoken
of
,
was
a
state
of
eternal
choice
and
election
to
eternal
life
,
which
the
Gentile
branches
are
affirmed
to
have
here
,
then
might
they
rejoyce
against
the
Jews
,
as
in
a
less
fearful
case
of
standing
;
the
Jew
stood
so
as
to
be
broken
off
,
but
the
Gentile
is
in
no
capacity
to
that
,
that
is
indeed
ingraffed
in
;
whereas
the
Apostle
tells
us
,
That
their
standing
in
this
branchship
is
by
faith
;
so
as
if
they
reject
that
,
God
would
break
them
off
too
:
Nay
he
uses
it
as
an
Argument
of
aw
and
fear
,
That
they
were
branches
beside
nature
,
and
the
Jews
by
nature
,
for
if
God
spared
not
the
natural
branches
,
take
heed
that
he
spare
not
thee
,
ver.
21.
And
again
he
tells
us
,
ver.
28.
That
as
pertaining
to
the
election
,
they
are
beloved
for
their
fathers
sakes
,
and
are
shut
up
under
unbelief
,
that
he
might
have
mercy
upon
them
all
:
But
it
s
for
the
Gospel
in
regard
of
their
not
accepting
that
that
they
are
now
enemies
to
him
,
as
if
he
should
directly
tell
us
,
that
he
speaks
not
here
of
them
according
to
election
,
but
according
to
their
carriage
toward
the
Gospel
,
and
so
they
being
now
thrown
off
from
the
priviledges
of
those
that
receive
and
own
it
,
those
they
are
broken
off
from
,
which
otherwise
they
should
have
now
had
also
.
Such
a
state
of
faith
and
election
,
as
some
Antipedobaptists
put
this
branchship
in
could
they
not
be
broken
off
from
.
I
know
against
this
they
have
this
silly
conceit
,
that
they
are
said
to
be
broken
off
that
seemed
to
be
branches
in
that
stock
,
or
to
be
ingraffed
,
though
they
were
never
branches
indeed
;
but
this
is
a
contradiction
in
adjecto
,
to
talk
of
breaking
off
that
that
was
never
in
,
Nay
,
to
speak
of
natural
branches
,
as
those
that
were
so
according
to
nature
,
and
yet
to
say
,
they
were
never
at
all
branches
;
sure
such
an
argument
would
have
no
terrour
,
nor
shew
of
reason
,
they
that
seemed
to
be
branches
but
never
were
so
,
were
thrown
by
;
then
take
heed
lest
thou
that
standest
by
faith
,
beest
thrown
by
also
.
And
that
in
ver.
20.
of
the
ingraffed
branches
,
should
rather
be
,
Thou
mayest
happily
have
neither
faith
nor
standing
at
all
,
therefore
be
not
high
minded
:
Then
thus
,
Thou
standest
by
faith
,
be
not
high-minded
,
but
fear
.
The
like
fond
conceit
they
have
upon
John
15.4
.
Every
branch
in
me
that
bringeth
not
forth
fruit
,
shall
be
taken
away
,
&c.
That
is
,
say
some
,
that
pretends
to
be
in
me
,
but
is
not
so
at
all
:
As
if
Christ
spake
according
to
the
lying
apprehensions
or
dissimulations
of
men
,
and
called
them
branches
in
him
,
which
only
belyed
themselves
,
and
were
no
way
in
him
indeed
:
not
considering
that
there
are
degrees
,
and
gradations
,
and
diversity
of
implantings
:
As
one
into
the
trunk
and
stock
of
the
tree
,
another
step
into
the
very
sap
,
spirit
,
or
life
of
it
.
The
former
is
the
mean
and
way
to
the
latter
,
and
in
the
latter
too
there
may
be
gradations
,
some
partake
of
spirit
so
far
in
the
Doctrine
they
are
brought
into
,
as
to
bear
leaves
only
,
others
fruits
also
,
Matth.
13.20
.
Heb.
6.5
,
6.
But
I
shall
not
spend
time
and
paper
about
answering
so
fond
a
conceit
.
But
in
the
next
place
consider
briefly
of
that
of
the
Apostle
in
1
Cor.
7.14
.
where
the
Apostle
says
,
That
the
children
who
have
one
of
their
parents
a
believer
,
are
(
not
only
clean
as
all
the
Gentiles
were
made
by
the
breaking
down
the
partition
wall
,
but
also
)
holy
.
Acts
10.28
.
Sure
as
to
the
more
special
care
of
God
,
and
propriety
challenged
in
them
by
God
,
then
in
other
children
whose
parents
were
both
unbelievers
,
they
being
as
it
were
born
to
God
.
The
wife
that
believeth
not
,
being
sanctified
in
the
Husband
;
namely
,
Vide
Beza
in
locum
.
that
believeth
:
(
For
of
such
its
plain
the
Apostle
speaks
,
and
so
some
Copies
also
express
it
,
)
which
is
not
only
legitimated
to
him
as
is
commonly
interpreted
,
(
for
so
they
were
each
to
other
before
one
of
them
believed
,
when
yet
its
never
said
of
two
Infidels
,
that
either
of
them
is
sanctifiid
in
the
other
,
)
but
also
set
apart
,
or
separated
in
respect
of
others
to
the
procreation
of
an
holy
seed
,
Ezra
10.2
.
And
yet
this
is
not
in
her self
,
but
in
her
Husband
,
in
regard
that
he
is
set
apart
to
act
for
,
and
be
holy
too
,
and
so
in
point
of
procreation
to
propagate
unto
God
,
or
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
often
signifies
,
she
is
so
by
her
Husband
,
he
as
it
were
puts
a
sanctity
upon
her
as
to
holy
use
,
or
use
to
procreate
for
God
.
As
of
old
,
the
holiness
of
the
Priests
unto
the
Lord
,
as
to
liberty
to
eat
of
the
holy
things
,
did
put
a
sanctity
upon
their
wives
,
as
to
that
liberty
,
who
otherwise
perhaps
might
not
have
eaten
of
them
,
being
of
other
Tribes
.
And
so
it
s
for
the
other
part
,
The
unbelieving
Husband
in
the
believing
wife
,
else
saith
he
were
your
children
unclean
,
because
believers
are
to
be
holy
unto
God
in
all
things
,
and
if
their
children
should
not
be
holy
to
them
,
they
would
be
unclean
,
not
fit
to
live
with
them
,
or
to
be
admitted
into
the
Congregation
of
the
Lord
,
as
of
old
those
that
were
born
of
strange
women
,
Ezra
10.12.44
.
Neh.
13.27
,
And
such
as
the
Jews
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
we
translate
Bastards
,
Deut.
10.2
.
but
indeed
were
such
as
were
born
of
strange
women
of
another
religion
.
As
if
the
Apostle
should
say
,
If
the
same
unholiness
was
in
the
unbelieving
wife
,
or
husband
here
,
to
the
believing
husband
or
wife
,
as
was
in
the
Jewish
state
in
the
strange
women
,
so
that
these
must
be
separated
,
and
put
away
from
the
believers
,
as
well
as
the
strange
women
there
from
the
Jews
,
then
is
there
the
same
course
to
be
taken
with
your
children
as
with
theirs
,
they
may
not
live
with
you
neither
,
nor
be
of
the
Lords
Congregation
no
more
then
those
might
,
Deut.
10.2
.
but
now
seeing
its
otherways
your
children
are
holy
[
](A86561-e30020-b)*
*
Tam
ex
seminis
praerogativae
quam
ex
institutionis
discina
.
●ert
.
de
Ani.
.
Now
what
was
the
holy
seed
there
,
but
the
seed
set
apart
for
God
,
the
people
in
his
Church
,
and
under
his
Name
,
and
more
peculiar
care
?
There
were
none
that
I
can
find
that
were
called
the
holy
seed
by
them
,
but
such
as
were
admitted
or
admittable
by
their
branchship
to
Abraham
into
the
Lords
Congregation
,
and
thereto
appertained
.
Now
the
children
of
one
parent
believing
,
(
that
is
,
owning
and
professing
the
Christian
faith
,
for
to
all
such
those
Apostolical
rules
reached
)
are
affirmed
to
be
holy
,
and
therefore
admittable
sure
into
the
Congregation
of
the
Lord
.
And
that
this
is
thence
deduceable
appears
in
this
,
That
no
person
is
ever
in
Scripture
called
holy
that
is
without
the
bounds
of
the
Church
of
God
,
but
in
as
much
as
they
are
within
the
bounds
of
that
which
is
a
holy
people
,
consecrate
unto
God
,
they
are
called
holy
,
a
holy
seed
,
a
holy
people
.
But
many
things
without
may
be
lawful
,
and
persons
not
of
it
may
be
legitimate
,
but
holiness
is
a
Church-word
generally
in
the
Scriptures
,
that
in
Rom.
11.16
.
If
the
first
fruits
be
holy
,
so
is
the
Lump
,
if
the
root
be
holy
,
so
are
also
the
branches
,
says
this
:
That
if
Abraham
,
Isaack
,
&c.
were
holy
,
that
is
,
set
apart
by
,
and
for
God
,
to
be
a
people
for
his
Name
,
so
were
they
that
sprung
from
them
,
and
are
under
their
institution
while
branches
,
till
broken
off
;
but
then
they
cease
to
be
so
,
and
those
that
are
graffed
in
through
the
faith
of
Jesus
come
in
their
room
,
and
have
place
amongst
the
branches
,
participate
as
much
of
the
vertue
and
sap
of
the
root
for
intituling
their
off-spring
to
the
place
of
branches
,
and
to
the
holiness
of
branches
,
as
they
that
are
broken
off
had
for
themselves
,
and
theirs
before
their
breaking
off
,
as
we
noted
before
,
otherwise
the
branches
graffed
in
beside
nature
,
should
not
occupy
the
place
,
and
receive
the
same
sap
and
juice
from
the
root
as
the
other
had
,
and
so
should
not
participate
with
the
natural
;
but
there
should
yet
be
a
partition
wall
to
sever
the
one
from
the
other
,
contrary
to
the
Apostles
Doctrine
of
Christ
as
come
in
the
flesh
;
yea
,
contrary
to
the
constant
course
of
God
in
former
times
;
for
he
admitted
the
stranger
Proselytes
then
graffed
in
amongst
the
Jews
,
the
same
priviledges
for
their
children
,
as
they
that
were
of
Abraham's
seed
had
so
far
as
they
have
Church-fellowship
.
Against
this
that
's
said
about
childrens
being
holy
,
I
find
it
objected
,
That
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
chastity
,
in
1
Thes.
4.
and
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
signifies
only
legitimate
:
which
seems
to
me
to
be
a
strange
inference
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thence
should
rather
signifie
chaste
too
,
and
if
applied
to
children
while
but
in
Infancy
,
no
man
can
doubt
of
chastity
in
them
,
at
least
so
as
to
denominate
them
unchaste
,
whether
their
parents
marriage
was
holy
or
not
;
And
if
applied
to
children
grown
up
,
they
may
be
chaste
,
though
born
in
unholy
wedlock
,
or
in
fornication
,
and
they
may
be
unchaste
,
though
never
so
legitimate
.
Beside
,
2.
There
is
no
such
cause
of
such
confidence
as
I
see
is
used
in
that
affirmation
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifying
chastity
in
that
place
.
I
think
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
chaste
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
any
place
of
the
New
Testament
,
but
as
chastity
is
included
necessarily
in
sanctity
.
It
s
thrice
used
in
that
Chapter
,
verses
3.4.7
.
and
I
am
sure
its
signification
is
larger
then
chastity
in
the
seventh
,
for
it
s
exposed
to
uncleanness
in
over-reaching
or
defrauding
a
brother
in
any
matter
.
And
I
think
that
when
it
s
said
,
we
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
s
better
to
translate
it
in
holiness
,
then
in
chastity
only
,
we
not
being
called
only
to
,
and
in
that
particular
branch
of
holiness
,
but
in
and
to
holiness
in
all
manner
of
conversation
.
And
holiness
including
chastity
,
fornication
,
and
all
abuse
of
the
vessel
or
body
might
well
be
thereunto
opposed
.
Surely
the
Apostle
enlarges
the
use
of
the
body
in
holiness
further
then
to
chastity
only
as
opposed
to
bodily
fornication
,
in
Rom.
6.19
.
Yeild
up
your
members
servants
to
righteousness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
,
or
for
holiness
:
which
holiness
is
there
opposed
to
uncleanness
and
lawlesness
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
that
its
nearer
the
Text
to
say
that
holiness
there
signifies
a
consecration
unto
God
,
and
to
the
Government
of
his
holy
Spirit
:
to
that
or
in
that
,
we
are
called
,
and
so
to
abstain
from
fornication
,
as
well
spiritual
as
corporal
;
though
corporal
fornication
is
also
a
profaning
that
that
was
given
up
to
God
,
as
1
Cor.
6.15
.
Your
bodies
are
the
members
of
Christ
,
(
given
up
to
be
holy
for
him
,
and
for
his
service
,
and
glory
,
)
and
to
be
the
habitations
of
his
Spirit
,
(
sure
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
general
.
)
Shall
I
then
take
the
members
of
Christ
,
and
make
them
the
members
of
an
harlot
?
that
's
a
profaning
them
in
special
.
We
might
then
as
well
say
that
for
our
bodies
to
be
the
members
of
Christ
is
only
to
be
chaste
,
because
that
's
opposed
to
fornication
,
as
for
the
same
reason
to
affirm
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
but
so
much
:
Yea
holiness
must
needs
be
more
then
chastity
simply
considered
,
as
opposed
to
adultery
,
and
as
it
may
be
a
vertue
:
Amongst
the
Gentiles
,
there
were
chaste
persons
,
as
Lucretia
and
others
,
but
their
chastity
was
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
holy
consecrating
their
bodies
to
the
Lord
;
and
out
of
that
respect
an
avoyding
and
detestation
of
fornication
and
adultery
.
So
that
here
is
yet
nothing
of
force
against
what
is
said
about
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
is
a
Church
word
,
attributed
to
persons
brought
forth
to
and
for
God
,
or
separated
from
others
to
be
more
peculiarly
a
people
to
him
:
I
say
,
when
it
is
attributed
to
persons
,
as
when
to
other
things
,
it
is
to
things
separated
for
God
or
his
Churches
use
;
and
it
is
yet
to
prove
,
that
any
person
is
ever
in
Scripture
called
holy
,
that
might
not
be
admitted
into
Gods
Congregation
,
and
thereupon
be
accounted
of
his
Church
.
I
shall
not
spend
time
about
what
is
alledged
out
of
this
or
that
Author
,
as
their
Interpretations
or
Opinions
upon
either
this
or
the
forenamed
Scripture
.
I
see
some
quote
Musculus
,
Melancthon
and
Camerarius
for
their
conceptions
upon
this
latter
;
which
(
though
I
reverence
them
as
good
men
in
their
ages
)
I
esteem
of
as
small
weight
against
what
I
have
said
,
as
they
that
quote
them
esteem
of
Beza
and
others
against
what
they
conceit
.
If
any
man
can
by
Scripture
,
and
solid
argument
from
Scripture
,
avert
what
I
have
said
,
I
shall
listen
to
him
,
otherwise
not
.
With
these
Scriptures
,
that
in
Act.
2.38
,
39.
well
agrees
,
and
by
them
it
may
be
opened
:
For
the
Jews
being
natural
branches
,
and
holy
by
that
their
branchship
,
were
therein
also
children
of
the
Covenant
made
with
Abraham
,
and
so
had
right
to
the
tender
of
the
choyce
promises
therein
,
and
to
have
the
means
afforded
by
God
for
nurture
thereunto
,
which
God
also
sent
unto
them
,
and
would
have
had
them
receive
,
there
being
nothing
but
their
own
voluntary
rejection
of
them
that
could
or
should
deprive
them
thereof
;
and
that
must
needs
do
it
,
for
they
could
not
be
discipled
unto
and
have
the
Ordinances
of
Baptism
and
the
Supper
,
&c.
unless
they
would
yield
thereto
,
and
that
they
would
not
do
,
so
long
as
they
beleeved
not
that
Christ
was
sent
of
God
,
and
the
Christ
to
be
baptized
unto
and
saved
by
:
Therefore
Peter
bids
them
Repent
,
and
let
every
one
of
them
be
baptized
into
the
Name
of
the
Lord
Jesus
for
the
remission
of
sins
,
and
they
should
receive
the
promise
of
the
Holy
Ghost
set
before
them
,
the
promise
being
to
them
and
their
children
,
&c.
In
which
the
Apostle
doth
not
prescribe
a
Rule
for
all
that
should
be
baptized
,
how
much
must
be
in
every
such
one
before
he
may
be
baptized
;
but
tells
us
what
hindered
and
letted
their
being
baptized
into
the
Name
of
Christ
,
and
so
coming
unto
the
enjoyment
of
the
promise
,
viz.
their
evil
thoughts
of
Christ
,
and
rejections
of
him
and
his
Doctrine
:
So
long
as
they
stood
out
against
him
,
and
came
not
under
his
Government
,
they
deprived
themselves
of
the
means
of
their
Salvation
,
and
of
the
promises
of
God
;
He
bids
them
therefore
Repent
(
or
change
their
thoughts
)
viz.
of
their
unbeleeving
and
evil
carriages
towards
Christ
,
whose
Name
they
hitherto
would
not
own
;
and
whereas
they
would
not
own
his
Name
,
nor
come
under
his
Government
,
now
to
submit
to
it
,
and
be
every
one
of
them
baptized
to
it
;
even
(
as
I
understand
it
)
the
whole
people
without
exception
;
they
being
all
the
children
of
the
Covenant
,
and
so
the
promise
being
made
to
them
and
their
children
,
as
to
all
afar
off
too
,
so
many
as
should
be
called
to
or
proselyted
to
them
;
for
as
yet
Peter
understood
not
the
breaking
down
the
partition
wall
.
If
we
should
say
to
the
Antipoedobaptists
,
Repent
of
your
conception
,
which
causes
you
to
make
a
rent
from
your
Brethren
,
and
be
you
and
yours
all
subject
with
the
rest
of
your
Brethren
to
the
Name
of
Christ
,
and
baptized
into
it
;
we
do
not
therein
prescribe
a
general
Rule
what
all
must
do
before
Baptism
,
or
what
others
not
of
their
mind
should
do
,
or
else
their
children
could
not
be
baptized
;
but
we
exhort
them
to
lay
aside
that
that
hinders
them
and
theirs
from
unity
in
way
of
nurture
and
subjection
to
Christ
with
others
,
seeing
they
may
lawfully
and
ought
so
to
be
at
one
,
though
hitherto
they
keep
at
a
distance
through
their
own
misperswasion
.
It
's
a
strange
mistake
that
an
Exhortation
given
to
some
who
stood
in
their
own
light
,
and
kept
out
themselves
from
God
freely
held
forth
to
them
,
to
put
away
that
their
evil
thought
and
way
,
and
accept
what
God
tendered
them
and
theirs
,
and
they
and
theirs
had
right
to
look
for
,
should
be
drawn
into
a
Rule
for
others
in
general
in
whom
there
is
not
that
way
and
evil
thought
by
which
they
endeavor
to
keep
themselves
therefrom
,
as
it
's
evident
in
the
case
of
the
Infants
of
Christians
.
The
Apostle
Peter
would
have
them
lay
aside
that
crooked
thought
that
made
them
keep
themselves
and
theirs
from
Baptism
,
and
so
from
being
in
the
way
to
enjoy
the
promises
;
and
we
would
make
use
of
it
to
keep
persons
from
Baptism
,
and
from
being
under
the
Institution
and
Kingdom
of
Christ
:
He
saith
,
the
promise
was
to
them
and
their
children
;
and
the
Antipoedobaptists
would
build
up
another
partition
wall
between
them
and
us
,
and
say
,
our
children
have
nothing
to
do
with
the
promise
:
or
of
their
own
heads
limit
it
to
children
of
age
only
,
when
here
is
no
such
limitation
in
the
Scripture
layd
down
:
And
to
get
a
colour
for
that
,
they
would
have
the
last
clause
,
so
many
as
the
Lord
God
shall
call
,
to
have
relation
to
all
that
went
before
,
or
at
least
to
that
of
their
children
,
as
well
as
those
afar
off
:
as
if
either
the
Apostle
Peter
had
first
exhorted
that
they
should
every
one
of
them
be
baptized
in
the
Name
of
Christ
,
&c.
and
then
afterward
have
layd
down
a
ground
that
should
possibly
not
include
them
all
,
they
might
happily
not
be
all
called
;
or
else
confound
their
children
with
them
afar
off
,
and
make
them
as
far
off
from
right
to
look
after
the
promise
,
and
from
Liberty
to
the
Ordinance
,
as
they
that
were
then
afar
off
:
Sure
that
distinction
of
their
children
,
and
them
afar
off
,
was
needless
,
if
their
children
were
far
off
from
it
too
.
Besides
,
it
's
plain
,
the
Apostle
reckons
the
Jews
not
as
already
converted
,
but
as
Jews
not
yet
cast
off
,
the
children
of
the
Covenant
,
and
makes
that
both
here
and
in
Chap.
3
25.
the
ground
of
his
calling
upon
them
to
repent
of
that
their
wickedness
against
Christ
,
by
which
they
thrust
from
them
what
God
had
provided
for
them
,
and
gave
them
liberty
to
,
and
so
endangered
their
own
breaking
off
:
Yea
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
argues
(
in
my
apprehension
)
that
that
clause
is
peculiarly
annexed
to
them
afar
off
,
because
it
signifies
a
calling
to
,
or
a
calling
a
distant
person
or
company
to
another
forementioned
company
.
But
for
fuller
understanding
of
this
place
,
and
further
confirmation
of
what
is
said
to
it
already
,
I
shall
take
a
fuller
view
of
that
that
is
layd
down
in
Vers.
39.
For
the
promise
is
to
you
and
to
your
children
,
and
to
All
afar
off
,
so
many
as
the
Lord
our
God
shall
call
.
In
which
these
particulars
would
be
a
little
more
distinctly
minded
;
viz.
-
1.
Whereof
this
is
brought
as
the
reason
or
ground
.
-
2.
What
the
Promise
is
here
mentioned
.
-
3.
Who
that
you
,
and
your
children
,
to
whom
the
Promise
is
said
to
be
.
-
4.
How
the
promise
was
to
them
and
their
children
.
-
5.
Upon
what
account
it
was
to
them
and
to
their
children
.
-
6.
Who
are
meant
by
,
All
that
are
afar
off
.
And
,
-
7.
Why
that
is
added
,
and
whereto
it
pertains
,
so
many
as
the
Lord
our
God
shall
call
.
1.
For
the
first
,
I
conceive
it
's
clear
,
that
it
is
added
as
a
reason
of
both
the
duties
exhorted
to
,
and
the
asserting
of
the
benefit
propounded
as
certainly
to
be
met
with
therein
:
as
if
he
should
say
,
Repent
ye
of
your
opposition
and
enmity
against
Jesus
Christ
,
for
the
promise
is
to
you
;
and
by
opposing
and
rejecting
him
,
ye
deprive
your selves
of
the
enjoyment
thereof
:
Let
every
one
of
you
also
be
baptized
into
his
Name
for
the
forgiveness
of
sins
,
for
the
promise
is
to
you
and
to
your
children
;
and
that
Baptism
into
his
Name
will
both
testifie
outwardly
your
repentance
of
your
oppositions
to
him
,
and
will
be
,
if
sincerely
on
your
part
submited
to
,
a
yielding
up
your selves
and
yours
to
the
Regiment
and
Order
appointed
by
Jesus
Christ
for
you
to
walk
in
for
your
receipt
of
the
promise
from
him
,
he
having
received
the
promise
to
make
it
good
to
you
,
and
that
being
his
way
in
which
he
will
have
men
wait
upon
him
to
make
it
good
to
them
.
And
indeed
it
is
more
generally
and
directly
the
ground
of
mens
being
baptized
into
Christ
,
then
of
their
repenting
for
their
oppositions
against
him
,
in
this
sence
,
that
it
's
a
ground
of
repenting
more
accidently
,
as
they
to
whom
it
is
propounded
,
and
that
are
to
be
subjected
,
discipled
and
baptized
into
Christ
,
are
found
actually
straying
in
some
evil
way
,
from
which
they
must
first
turn
,
and
of
which
they
must
necessarily
first
repent
,
or
else
they
cannot
be
submitters
to
Christ
,
and
be
discipled
and
baptized
into
his
Name
;
as
was
the
case
of
these
men
of
grown
years
,
to
whom
the
Apostle
speaks
:
so
that
it
's
the
ground
and
reason
of
calling
upon
them
to
repent
;
as
Repentance
was
the
Removens
prohibens
,
the
removal
of
the
hinderance
of
submission
to
Christ
in
his
Ordinance
of
Baptism
,
and
in
the
after-administration
of
his
Kingdom
to
them
:
Whereas
directly
the
promise
,
and
mens
title
to
it
(
such
as
is
here
spoken
of
,
and
we
shall
by
and
by
explain
)
gives
ground
of
,
and
calls
for
mens
submission
,
and
being
discipled
to
Christ
for
the
receipt
of
it
,
and
so
of
being
baptized
into
his
Name
,
whether
there
be
repentance
needful
to
in
termine
between
them
,
and
that
submission
to
him
,
or
not
.
Such
of
them
as
were
from
their
Infancy
trained
up
in
that
way
of
God
,
and
walked
righteously
therein
,
and
upon
the
first
hear-say
of
Christ
closed
with
him
,
or
such
as
had
formerly
repented
,
and
walked
with
God
before
the
hearsay
or
proposeal
of
that
Ordinance
of
Jesus
Christ
to
them
,
and
upon
that
proposeal
of
it
kicked
not
against
it
,
or
in
a
word
,
persons
not
needing
repentance
,
(
as
these
did
)
yet
by
the
vertue
of
this
promise
to
them
in
Christ
,
might
and
ought
to
yeild
up
to
him
,
and
be
discipled
in
his
way
of
Baptism
for
the
receit
of
it
from
him
;
And
so
the
promise
being
to
their
children
,
gives
ground
for
their
childrens
being
discipled
to
Christ
,
by
being
baptized
into
his
Name
,
though
their
children
happily
were
nor
,
or
(
their
parents
submitting
to
Jesus
Christ
,
and
training
them
up
in
his
nurture
)
would
no
need
so
to
be
spoken
to
,
and
exhorted
to
repent
,
as
these
their
parents
who
had
actually
swerved
and
gone
from
the
way
of
God
,
and
rejected
it
,
were
,
and
needed
to
be
exhorted
;
And
so
we
find
,
That
Cornelius
a
man
fearing
God
,
and
Lydia
a
woman
fearing
God
,
and
waiting
formerly
upon
God
in
such
ways
as
they
knew
,
Acts
10.
were
baptized
:
And
therefore
no
doubt
but
were
also
instructed
and
exhorted
to
be
baptized
into
the
Name
of
Christ
,
Act
16
14
,
15.
(
the
promise
belonging
to
them
upon
Gods
call
,
as
well
as
unto
these
,
as
appears
by
the
Apostles
after
clause
in
this
Acts
2.39
.
And
to
all
afar
off
,
so
many
as
the
Lord
our
God
shall
call
,
)
And
yet
no
mention
of
calling
upon
them
to
repent
,
that
presupposing
that
the
persons
we
so
exhort
do
actually
go
on
in
a
wrong
and
evil
way
before
,
which
those
did
not
.
The
foresaid
words
are
also
a
reason
and
ground
of
the
Apostles
implying
to
these
Jews
that
They
in
obeying
his
counsel
,
should
receive
remission
of
their
sins
,
and
asserting
or
promising
their
receipt
of
the
gift
of
the
Holy
Ghost
:
As
if
he
should
say
,
Ye
shall
surely
in
obeying
my
counsels
,
receive
the
Holy
Ghost
,
&c.
For
the
promise
is
to
you
,
and
to
your
children
,
&c.
And
truly
as
it
is
a
reason
and
ground
of
his
asserting
these
benefits
,
as
consequent
to
their
walking
in
those
foresaid
wayes
,
and
so
of
their
expectation
of
them
therein
,
so
it
also
more
strongly
lays
down
ground
for
their
so
repenting
,
and
letting
every
one
of
them
be
baptized
into
the
Name
of
Christ
,
that
that
tends
to
strengthen
men's
expectation
of
good
in
such
a
way
necessarily
tends
also
to
bring
them
into
that
way
.
But
that
it
is
as
well
a
reason
of
the
duty
as
of
the
promise
annexed
to
it
,
we
may
further
see
in
Chap.
3.25
.
Where
the
same
reason
of
their
being
children
of
the
Covenant
,
and
Christ
being
sent
to
bless
them
,
is
urged
by
the
same
Apostle
as
a
reason
to
prefer
their
repenting
,
and
being
converted
,
namely
to
Christ
,
to
listen
to
him
,
as
to
that
great
Prophet
,
and
submit
to
his
Orders
and
Ordinances
appointed
them
Acts
3.19.25
,
26.
.
Where
by
the
way
before
I
pass
from
it
,
I
might
note
the
blindness
and
gross
mistakes
of
some
men
,
though
very
bold
and
confident
in
their
assertions
,
as
of
him
who
is
not
ashamed
to
say
,
That
God
gives
unregenerate
men
no
hope
at
all
,
Mr.
Kendals
Answer
to
Mr
Goodwin
.
Chap.
16.
p.
143
144
,
146.
Chap.
18.30
,
31.57
.
but
bids
them
expect
the
just
vengeance
of
eternal
fire
,
that
the
thundering
of
damnation
to
such
is
the
only
way
to
bring
them
to
salvation
,
gives
them
no
incouragement
to
enter
the
strait
gate
,
that
God
hates
and
abhors
all
men
whatsoever
,
while
they
continue
without
a
change
of
their
nature
,
and
all
the
good
things
he
gives
them
,
are
but
as
we
throw
cut
scraps
to
dogs
,
and
till
they
be
new
born
none
of
them
may
expect
the
least
expression
of
love
from
him
,
&c.
Surely
God
so
loved
men
,
while
yet
ungodly
and
unchanged
,
that
he
gave
his
Son
for
them
,
and
gives
his
Gospel
to
men
while
unregenerate
to
better
purpose
then
we
give
scraps
to
dogs
,
even
to
regenerate
them
;
And
the
Apostle
Peter
here
uses
other
arguments
besides
Damnation
to
move
men
to
repentance
,
and
regeneration
,
even
the
promises
:
As
also
God
himself
uses
other
not
unlike
this
,
in
Isai.
55.7
.
Ezek.
33.11
.
Matth.
22.4
.
But
I
pass
it
,
only
could
not
but
note
it
for
the
monstrous
unreasonableness
of
those
sayings
.
2.
For
the
promise
here
what
it
is
;
we
may
say
either
,
that
it
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
promise
of
the
Spirit
,
mentioned
ver.
33.
And
here
again
,
ver.
38.
Prophesied
of
,
and
promised
by
Joel
,
Joel
2.28
,
29.
which
the
Apostle
Peter
had
been
speaking
of
in
this
Chapter
,
ver.
17
,
18
,
19
,
20.
Or
else
we
may
take
it
more
largely
for
the
whole
Contents
of
the
Gospel
preached
to
Abraham
,
concerning
the
sending
forth
of
Jesus
Christ
,
and
blessing
all
the
kindreds
of
the
earth
in
him
.
Sometimes
called
the
promises
,
Gal.
3.15
,
16.
Sometimes
the
Covenants
of
the
promise
,
Ephes.
2.12
.
Sometime
the
promise
,
as
Acts
13.32
.
We
declare
unto
you
glad
tidings
,
that
the
promise
made
to
the
Fathers
,
God
hath
fulfilled
the
same
to
us
their
children
,
in
that
he
hath
raised
up
Jesus
.
And
that
this
may
be
the
meaning
of
the
Apostle
here
too
may
be
gathered
from
Acts
3.25
,
26.
where
urging
the
Jews
again
to
repent
,
and
be
converted
,
ver.
19.
he
uses
the
same
way
or
perswading
them
,
telling
them
there
,
They
were
the
children
of
the
Prophets
,
and
of
the
Covenant
that
God
made
with
Abraham
,
(
called
sometime
the
promise
,
Heb.
6.13
.
)
saying
,
In
thy
seed
shall
all
the
kindreds
of
the
earth
be
blessed
,
unto
you
first
God
having
raised
up
Jesus
hath
sent
him
to
bless
you
,
&c.
Where
by
the
way
let
me
propound
my
apprehension
,
that
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
raised
up
,
there
used
,
And
again
Acts
13.33
.
is
not
meant
,
having
raised
him
from
the
dead
,
as
the
Translatours
in
that
place
,
Acts
13.
rendring
it
,
raised
up
Jesus
again
,
seem
to
have
understood
,
and
as
very
usually
it
is
understood
,
but
simply
,
and
in
a
more
large
and
comprehensive
sense
,
that
God
hath
raised
him
up
,
sent
him
forth
,
appointed
,
furnished
him
to
save
and
bless
us
,
&c.
So
the
same
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
used
,
Acts.
3.22
.
A
Prophet
shall
the
Lord
your
God
raise
up
to
you
,
(
he
sayes
not
,
out
of
the
grave
,
as
speaking
of
the
Resurrection
,
but
)
from
among
your
Brethren
:
and
so
it
s
used
in
divers
other
places
,
as
these
in
the
Margine
[
](A86561-e31200-b)*
*
Sam.
2.25
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
will
raise
up
to
me
a
faithful
Priest
,
1
King
.
14.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Lord
will
raise
up
a
King
that
will
cut
off
the
house
of
Jerohoam
.
So
also
,
1
Chron.
17.11
Ie.
2●
5.
and.
30.9
.
&c.
;
to
say
nothing
,
that
so
it
will
better
suit
that
quotation
of
the
Apostle
Acts
13.32
.
out
of
the
second
Psalm
,
as
taking
the
word
begotten
thee
,
in
a
more
comprehensive
and
first
sense
,
and
that
there
speaking
of
his
Resurrection
,
ver.
34.
he
adds
for
distinction
sake
the
Particle
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
and
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
(
or
And
)
that
he
raised
him
up
from
the
dead
:
as
if
he
spake
of
raising
him
up
in
another
sense
before
:
But
to
return
again
to
our
business
.
The
word
promise
here
may
the
rather
be
understood
in
this
second
and
more
comprehensive
sense
,
because
so
it
also
includes
as
a
particular
therein
the
promise
of
the
Spirit
,
that
being
a
choice
branch
of
the
Blessing
promised
to
them
,
and
their
Off-spring
,
as
in
Isai.
44
3.
where
Spirit
and
Blessing
are
used
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
words
of
the
same
import
,
and
explicatory
the
one
of
the
other
.
I
will
pour
out
my
Spirit
upon
thy
seed
,
and
my
Blessing
upon
thy
off-spring
.
Only
let
this
be
further
minded
,
that
the
word
promise
,
(
be
the
matter
of
it
what
it
will
)
is
of
a
double
signification
in
Scripture-use
.
Sometime
signifying
the
promise
making
,
or
the
form
or
manner
of
speech
in
which
something
is
promised
.
So
Heb.
6.13
.
When
God
made
promise
to
Abraham
.
So
also
Heb.
11.17
.
2
Cor.
7.1
.
Rom.
9.4
.
Whose
are
the
Service
of
God
,
and
the
promises
.
Sometime
the
thing
promised
,
as
Heb.
11.13
.
All
these
died
in
faith
,
not
having
received
the
promises
,
but
having
seen
them
afar
off
,
&c.
So
Heb.
9
15.
1
John
2.25
.
3
By
you
and
your
children
,
are
meant
here
the
Jews
,
and
particularly
those
he
exhorted
to
repent
,
and
that
were
pricked
in
heart
,
though
not
so
bounding
up
his
speech
to
them
in
particular
,
as
to
take
in
the
body
of
the
people
in
general
,
as
will
be
more
evident
by
and
by
.
And
by
their
children
,
such
as
were
their
natural
children
,
begotten
and
descended
naturally
of
them
,
of
what
Age
or
Sex
soever
;
for
though
all
such
were
not
the
children
of
God
in
its
prime
notion
,
yet
they
were
all
their
children
,
either
older
,
or
younger
,
that
were
begotten
by
,
and
descended
of
them
.
Difference
in
age
or
sex
,
made
no
difference
as
to
that
matter
;
therefore
no
matter
though
grown
men
also
are
called
the
children
of
their
Fathers
,
for
their
growth
gave
them
not
that
Denomination
,
but
their
descent
of
them
;
they
were
as
really
their
children
in
infancy
,
as
when
so
grown
.
So
that
here
is
no
ground
for
excluding
Infants
in
their
infancy
from
being
comprehended
in
this
expression
:
The
Holy
Ghost
using
no
Note
of
distinction
between
some
and
other
of
their
children
,
nor
any
word
that
might
limit
to
men
grown
;
he
says
not
,
to
you
and
your
grown
children
:
but
indefinitely
,
to
you
and
your
children
:
Yea
,
we
find
expresly
that
in
Deut.
29.10
,
11.
(
To
which
the
Apostle
seems
to
me
here
plainly
to
allude
)
the
Covenant
,
and
so
the
promise
of
being
to
them
a
God
,
and
taking
them
for
his
people
,
(
which
includes
also
the
sending
Christ
to
bless
them
,
and
give
his
Spirit
to
them
,
for
that
is
part
of
the
work
of
God
,
as
manifesting
himself
a
God
to
a
people
,
and
making
them
his
people
)
is
to
the
little
ones
of
that
people
,
as
well
as
the
rest
.
You
stand
here
this
day
all
of
you
before
the
Lord
your
God
,
your
Captains
of
your
Tribes
,
your
Elders
,
and
your
Officers
,
with
all
the
men
of
Israel
,
your
little
ones
,
your
wives
,
and
thy
stranger
that
is
in
thy
Camp
,
&c.
That
thou
shouldest
enter
into
Covenant
with
the
Lord
thy
God
,
and
into
his
Oath
which
the
Lord
thy
God
maketh
this
day
with
thee
,
that
he
may
establish
thee
to
day
for
a
people
unto
himself
,
and
that
he
may
be
unto
thee
a
God
,
as
he
hath
said
unto
thee
,
and
as
he
hath
sworn
to
thy
Fathers
,
to
Abraham
,
Isaac
,
and
to
Jacob.
Neither
with
you
only
,
&c.
but
with
him
that
standeth
here
with
us
this
day
before
the
Lord
our
God
,
and
with
him
that
is
not
here
with
us
this
day
.
To
which
clause
the
Apostle
Peter
seems
to
allude
in
saying
,
And
to
all
afar
off
,
&c.
Yea
,
and
one
clause
of
that
Covenant
made
with
them
,
and
their
children
,
even
their
little
ones
there
,
is
expresly
in
their
returning
to
the
Lord
,
and
obeying
his
voice
,
(
namely
in
listening
to
the
great
Prophet
,
and
to
the
word
of
faith
,
as
compare
Chap.
30.11
,
12.
with
Rom.
10.8
,
9.
)
To
circumcise
their
hearts
,
Deut.
30
6.
and
the
hearts
of
their
seed
to
love
the
Lord
,
&c.
Which
how
is
it
done
but
by
the
giving
forth
his
Spirit
in
his
Church
,
and
Ordinances
to
them
?
And
what
is
it
in
substance
,
but
that
in
Acts
3.26
.
Vnto
you
first
God
having
raised
up
Jesus
,
sent
him
to
bless
you
,
in
turning
away
every
one
of
you
from
your
iniquities
?
Which
though
now
at
this
time
they
almost
generally
rejected
,
yet
in
their
turning
in
again
,
shall
be
performed
to
them
,
and
their
children
,
Mark
10.16
.
as
he
did
actually
give
his
blessing
to
those
little
children
that
came
(
that
is
,
were
brought
)
to
him
.
4.
To
that
,
how
this
promise
was
to
them
,
and
their
children
?
Let
me
say
,
1.
Negatively
:
Not
so
as
it
was
to
Christ
,
who
had
actually
and
immeasurably
received
upon
his
Ascension
the
Promise
of
the
Spirit
in
the
man
,
or
nature
of
men
,
to
communicate
to
them
in
listening
to
,
and
obeying
him
,
and
who
is
the
Store-house
,
and
way
of
making
out
all
the
promises
of
God
,
2
Cor.
1.20
.
So
they
neither
had
,
nor
could
have
the
promise
to
them
,
or
their
children
.
Nor
if
,
were
the
things
promised
absolutely
theirs
,
nor
the
promise
as
made
in
an
absolute
form
so
,
or
upon
such
terms
,
as
that
they
must
certainly
,
and
without
fail
receive
the
Holy
Ghost
,
and
the
Blessing
of
Christ
,
whether
they
repented
of
their
unbelief
and
obstinacy
,
yea
,
or
no
,
or
were
discipled
to
him
,
and
baptized
into
his
Name
,
or
not
;
for
that
would
rather
have
undermined
the
Apostles
counsel
to
them
,
then
have
added
strength
to
it
,
making
their
Repentance
and
Baptism
needless
to
them
,
or
their
children
.
Now
many
of
them
,
though
called
,
Chap.
3.15
.
children
of
the
Covenant
,
and
though
Christ
was
sent
to
them
to
bless
them
,
not
hearkening
to
the
great
Prophet
,
received
not
his
blessing
,
but
were
broken
off
,
and
wrath
came
heavily
upon
them
.
But
,
2.
Positively
,
and
Affirmatively
.
The
promise
was
to
them
,
and
their
children
,
because
they
were
made
by
way
of
proposition
to
them
,
and
the
proposal
of
them
,
and
so
the
promise
,
or
promises
,
as
so
made
,
were
given
to
them
,
and
their
children
,
as
their
standing
priviledge
in
which
they
were
preferred
before
all
people
,
who
in
that
respect
were
strangers
to
the
Covenants
of
promise
,
Ephes.
2.12
.
and
knew
them
not
,
nor
were
born
or
educated
up
under
the
hope
,
and
in
the
way
of
enjoyment
of
them
.
Thus
their's
was
the
adoption
,
they
were
chosen
to
be
a
people
nearer
to
God
,
Exod.
4.21
,
22.
and
had
his
Name
put
upon
them
,
(
as
the
fathers
name
is
on
his
child
)
and
God
more
especially
owned
,
and
cared
for
them
,
and
they
were
born
and
educated
in
the
Kingdom
of
God
,
where
his
Blessing
and
Spirit
was
conversant
for
teaching
and
bringing
them
to
be
the
children
of
God
by
faith
and
regeneration
.
And
so
theirs
was
the
glory
,
they
had
the
manifestations
of
Gods
glory
amongst
them
,
and
were
honoured
above
all
other
people
;
theirs
were
the
Covenants
,
to
them
made
,
with
them
left
,
that
they
might
be
trained
up
in
the
knowledge
of
them
:
So
theirs
was
the
giving
of
the
Law
,
and
the
Service
,
or
way
of
Gods
worship
,
and
the
promises
;
they
were
promulgated
to
them
,
and
they
were
brought
up
under
the
hope
of
them
,
being
children
of
the
Kingdom
,
Rom.
9.4
,
5.
2.
They
were
made
as
the
choice
things
promised
conditionally
with
them
,
so
as
that
they
submitting
themselves
,
and
training
up
theirs
to
,
and
for
God
,
according
to
his
will
manifested
to
them
by
Moses
,
and
all
the
Prophets
,
and
now
by
the
Great
Prophet
Jesus
,
he
would
be
a
God
to
them
and
theirs
,
Jer.
11.7
.
do
all
to
and
for
them
that
was
needful
to
be
done
of
God
for
making
them
his
people
,
a
people
every
way
happy
,
and
so
now
sent
his
Son
to
them
,
(
having
died
for
them
)
to
bless
them
,
in
turning
away
every
one
of
them
from
their
sins
,
which
blessing
,
even
the
forgiveness
of
their
former
sins
against
him
,
and
wickedness
against
Christ
in
crucifying
him
,
and
the
Holy
Ghost
to
be
present
with
,
and
bless
them
and
theirs
,
according
to
their
several
capacities
;
if
they
would
repent
of
their
wickedness
,
and
every
one
of
them
be
subject
to
his
Government
,
being
baptized
into
his
Name
,
they
should
receive
:
otherwise
they
to
be
cut
off
from
the
Congregation
of
God
,
and
from
the
Blessings
promised
them
.
5.
By
what
hath
been
said
,
It
appears
how
or
upon
account
the
promise
was
to
them
,
and
their
children
:
not
in
respect
of
any
particular
birth
,
repentance
,
or
faith
,
or
the
like
,
in
the
sences
even
now
cleared
:
for
this
is
asserted
concerning
them
,
not
by
way
of
promise
,
as
something
that
should
accrue
to
them
by
their
repenting
,
and
being
every
one
of
them
baptized
,
(
only
the
things
promised
they
should
actually
receive
in
so
doing
)
but
as
a
motive
and
ground
to
move
them
to
repent
,
and
be
baptized
.
Was
it
to
them
,
as
they
were
pricked
in
their
hearts
;
for
the
same
is
affirmed
of
them
in
Chap.
3.25
.
that
were
not
as
then
so
pricked
,
that
we
have
any
mention
in
the
least
of
,
yea
,
of
those
for
whom
the
Apostle
had
great
sorrow
,
and
heaviness
of
heart
,
as
actually
rejecting
their
own
mercies
,
and
not
attaining
the
blessings
promised
,
yet
theirs
,
also
says
he
,
are
the
promises
,
Rom.
9.4
.
But
as
they
were
the
seed
or
family
of
Abraham
,
either
lineally
descended
from
Jacob
,
as
the
natural
Jews
,
or
adopted
,
or
proselyted
thereunto
,
as
the
Proselytes
of
the
Gentiles
,
(
and
such
as
were
here
amongst
the
people
that
Peter
preach'd
to
,
Acts
2.10
.
)
by
vertue
of
Gods
having
called
and
chosen
them
,
the
Family
of
Abraham
,
Isaac
,
and
Jacob
,
to
be
to
himself
an
holy
people
,
Deut.
7.7
,
8
,
9.
And
so
as
they
sprung
from
,
or
grew
upon
that
holy
root
,
that
was
holy
by
vertue
of
Gods
call
and
account
,
as
Rom.
11.16
.
So
they
are
called
natural
branches
,
though
by
their
actual
unbelief
after
broken
off
:
So
even
their
children
were
born
to
God
,
and
owned
as
his
.
Ezek.
16.20
,
21.
Children
of
the
Kingdom
,
and
members
of
Gods
Congregation
,
or
Church
:
as
appears
by
this
,
Gen.
17.14
.
That
they
not
being
circumcised
at
eight
dayes
old
in
the
times
of
the
Law
,
they
are
said
to
be
cut
off
from
the
Congregation
:
that
is
,
they
were
exempted
from
being
Federates
,
or
having
the
Priviledges
and
Commonwealth
of
Israel
,
as
pertaining
to
them
,
so
as
to
be
enjoyed
by
them
.
In
other
respects
,
they
could
not
be
called
natural
branches
,
or
children
of
the
Kingdom
,
as
we
have
seen
,
being
by
nature
,
as
in
themselves
,
children
of
wrath
,
as
well
as
,
and
no
better
then
others
,
Ezek.
2.23
.
Rom.
3.9
.
Their
Infants
then
,
as
their
Infants
born
in
,
and
to
the
Church
of
God
,
were
members
of
the
Church
,
and
pertakers
according
to
their
capacities
with
them
in
their
priviledges
,
The
Covenants
,
Promises
,
Adoption
,
Glory
,
pertained
to
them
,
and
they
were
concerned
in
them
,
and
had
their
share
of
blessing
in
them
,
and
in
Christ
also
who
was
of
them
,
sent
to
them
,
and
refused
not
to
bless
them
,
as
we
have
seen
,
they
being
brought
to
him
,
and
brought
up
in
his
way
,
Ordinances
,
and
Appointments
in
his
Kingdom
;
of
which
blessing
they
only
were
deprived
by
their
parents
unbelief
,
as
not
bringing
them
to
Christ
,
or
discipling
them
to
him
,
Gen.
17.14
.
and
so
bringing
them
into
his
Church
,
and
Kingdom
,
or
(
and
that
more
especially
)
by
their
own
voluntary
refusing
to
listen
to
that
Great
Prophet
,
when
they
grew
up
to
be
capable
of
understanding
,
and
following
after
him
,
Acts
3.22
,
23.
which
may
yet
be
further
seen
in
what
follows
,
viz.
6.
Who
be
meant
in
that
phrase
,
and
All
that
are
afar
off
.
And
that
is
clearly
the
unproselyted
Gentiles
,
included
in
those
phrases
of
Joel
2.28.32
.
All
flesh
,
and
whosoever
shall
call
upon
the
Name
of
the
Lord
.
This
is
clear
,
I
say
,
in
Ephes.
2.11.13.17
.
where
Those
that
were
in
times
past
Gentiles
in
the
flesh
,
called
the
uncircumcision
by
that
that
is
called
the
circumcision
in
the
flesh
made
with
hands
:
are
said
expresly
to
have
been
afar
off
.
But
now
ye
that
were
somtimes
afar
off
,
(
namely
,
before
their
being
called
)
are
made
nigh
.
And
he
came
and
preached
peace
both
to
you
that
were
afar
off
,
and
to
them
that
were
nigh
.
Afar
off
they
were
not
only
in
opposition
to
what
they
were
now
after
their
call
,
but
also
to
the
Jews
that
are
said
to
have
been
nigh
,
even
before
Christ
actually
,
or
by
his
Embassadours
after
his
ascent
preached
peace
to
them
.
Afar
off
,
because
they
had
not
the
Adoption
,
nor
the
Glory
,
nor
the
Covenants
,
nor
the
Giving
of
the
Law
,
nor
the
Service
,
nor
the
Promises
,
nor
the
Prophets
,
nor
the
Revelation
of
Christ
,
as
the
Jews
had
,
in
which
respect
the
Jews
were
as
a
people
dwelling
in
the
City
,
when
they
were
as
people
lying
by
the
high-way
sides
,
and
hedges
,
Mat.
22.7
,
8
,
9.
&c.
yea
,
that
in
what
they
were
afar
off
,
is
expressed
,
Ephes.
2.12
.
They
were
without
Christ
,
not
only
in
respect
of
what
interest
they
had
in
him
upon
believing
now
,
but
also
in
respect
of
what
the
Jews
had
,
as
Jews
called
of
God
,
and
they
had
in
and
by
their
being
called
to
the
Church
of
God
,
in
which
the
Jews
till
they
broke
off
,
were
,
that
is
,
they
had
not
Christ
revealed
to
them
,
and
sent
to
them
to
bless
them
as
the
Jews
had
:
And
they
were
aliens
from
the
Commonwealth
of
Israel
,
even
from
those
priviledges
,
and
more
special
means
of
Grace
and
Ordinances
,
with
the
presence
and
blessing
of
God
,
and
Spirit
accompanying
,
that
the
Jews
had
afforded
to
them
,
and
to
all
proselyted
to
them
in
common
:
And
so
they
were
strangers
from
the
Covenant
of
promises
;
then
it
follows
,
the
Jews
and
their
children
were
not
so
,
for
otherwise
they
should
be
afar
off
too
,
and
the
distinction
between
their
children
and
them
afar
off
should
be
groundless
,
and
come
to
nothing
:
No
,
they
were
to
them
and
their
children
,
the
other
,
were
neither
born
under
,
nor
brought
up
to
the
knowledge
and
hope
of
them
;
fathers
and
children
were
without
them
,
and
so
by
consequent
without
hope
,
the
fathers
had
not
that
hope
for
their
children
,
nor
for
themselves
,
that
the
promise
held
forth
for
and
to
men
,
and
as
the
Jews
had
,
or
might
have
had
in
minding
and
believing
them
:
they
being
without
God
,
that
is
,
the
knowledge
of
God
,
and
the
Covenant
of
God
,
and
so
God
had
not
engaged
himself
to
them
,
to
be
with
them
,
and
their
children
,
to
bless
and
keep
,
and
protect
and
own
them
,
as
he
was
the
God
of
the
Jews
,
whence
also
their
hope
for
themselves
and
theirs
sprung
.
So
that
by
this
also
,
it
yet
further
appears
,
that
the
children
of
the
Jews
as
such
by
vertue
of
his
foresaid
choice
and
calling
them
,
and
so
(
the
partition
wall
being
broken
down
)
the
children
of
the
Proselytes
and
Disciples
of
the
Gentiles
were
such
,
as
to
whom
the
promise
was
,
into
which
Baptism
as
an
Ordinance
of
Christ
,
further
admitted
,
and
was
one
way
or
step
toward
the
meeting
with
the
performance
of
,
and
therefore
they
to
be
baptized
,
and
nurtured
to
the
expectation
of
it
.
And
lastly
,
7.
By
this
it
also
appears
,
why
and
whereto
that
is
added
,
So
many
as
the
Lord
our
God
shall
call
to
.
Namely
,
that
it
speaks
to
the
Gentiles
,
because
they
being
far
off
could
not
have
the
promise
,
either
propounded
to
them
,
or
set
before
them
to
follow
after
it
;
nor
conditionally
made
with
them
and
theirs
,
much
less
could
they
enjoy
that
blessing
in
Christ
promised
,
neither
call
upon
God
,
nor
be
saved
,
unless
called
by
God
to
Christ
in
his
Church
.
Rom.
10.14
.
The
Call
of
God
by
sending
the
Gospel
to
them
,
preaching
peace
to
them
,
and
inviting
them
to
come
in
,
was
needful
and
sufficient
for
their
having
the
promise
to
them
,
in
the
former
sence
,
and
so
much
only
the
word
call
often
signifies
,
as
in
Prov.
1.24
.
Matth.
22.2
,
3
,
4.
Though
the
being
called
of
God
,
so
as
to
be
prevailed
with
to
believe
and
obey
,
where
capacity
is
given
,
is
needful
for
the
enjoyment
of
the
blessings
promised
:
These
Jews
with
their
children
had
the
promise
to
them
already
,
and
before
this
,
as
we
have
fully
shewed
,
and
were
not
now
to
call
,
to
have
them
made
in
that
sence
to
them
,
in
which
it
is
affirmed
,
It
was
then
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
them
,
they
were
called
hereto
in
Gods
calling
Abraham
,
and
calling
his
seed
in
Isaac
,
and
in
his
calling
them
out
of
Egypt
to
himself
,
and
making
his
Covenant
and
promises
further
with
them
,
and
in
all
the
Prophets
,
and
Christ
,
and
his
Apostles
calling
them
,
and
their
children
were
called
in
their
fathers
being
called
with
them
,
as
when
they
were
called
out
of
Egypt
.
As
generally
,
when
God
calls
parents
to
his
Church
,
he
calls
theirs
under
their
tuition
with
them
;
Thence
the
Salvation
of
God
,
(
the
means
of
salvation
,
that
is
at
least
)
is
said
,
to
come
to
the
house
,
or
houshold
,
not
to
them
of
understanding
,
or
that
actually
believe
only
;
and
they
are
to
bring
up
theirs
in
the
way
of
the
Lord
,
and
disciple
them
to
him
,
or
worship
him
with
them
,
as
Joshuah
says
,
Josh.
24.15
.
But
the
unproselyted
Gentiles
were
not
as
yet
(
the
body
of
them
)
called
to
the
Church
,
the
Commission
only
was
given
forth
,
(
the
partition
wall
being
broken
down
)
for
calling
and
discipling
,
baptizing
them
,
and
not
circumcising
them
,
as
before
,
Matth.
28.19
,
20.
Sum
up
all
this
together
then
,
and
we
see
its
clear
,
That
the
promise
was
to
their
children
,
one
and
other
,
till
they
wilfully
put
it
away
,
and
they
,
even
the
least
of
them
,
were
therein
near
to
God
,
capable
of
Christs
blessing
them
,
and
so
had
that
that
is
here
laid
down
as
the
ground
and
motive
for
being
baptized
into
Christs
Name
,
for
the
forgiveness
of
the
sin
of
their
Nature
,
so
as
to
own
them
,
and
care
for
them
,
that
notwithstanding
,
as
his
upon
whom
he
had
put
his
Name
,
and
so
of
having
the
Holy
Ghost
to
be
with
them
,
and
circumcise
their
hearts
,
and
sanctifie
them
,
as
they
grew
more
and
more
capable
thereof
.
That
they
were
of
the
Lords
Congregation
,
and
it
was
the
Jews
sin
,
both
against
themselves
and
their
children
,
to
oppose
and
put
from
them
Jesus
Christ
,
which
they
ought
to
have
repented
of
,
that
every
one
of
them
being
baptized
into
his
Name
,
and
so
submitting
to
him
,
they
might
receive
the
promise
now
brought
nigh
,
and
tendred
to
them
by
Christ
in
his
coming
.
To
which
adding
that
(
which
the
Scriptures
,
and
we
from
them
,
have
before
shewed
)
That
the
partition
wall
is
broken
down
,
and
we
Gentiles
that
were
afar
off
,
are
now
made
nigh
by
the
blood
of
Christ
,
called
to
be
partakers
of
his
promise
by
the
Gospel
,
as
Ephes.
3.4.6
.
Then
it
will
roundly
follow
,
That
our
children
now
are
as
near
as
theirs
were
then
,
and
so
are
of
Gods
Congregation
,
are
children
of
the
Covenant
and
Kingdom
by
insition
,
(
though
not
by
natural
descent
from
Abraham
)
and
so
have
the
true
ground
of
Baptism
,
the
Seal
of
that
promise
,
way
of
admission
into
the
outward
Court
of
Gods
Kingdom
,
into
his
Church
,
and
under
his
promise
and
blessing
now
to
us
,
as
Circumcision
was
before
Christs
Ascension
,
and
the
badg
of
difference
between
the
Church
,
and
Congregation
of
God
,
and
them
that
are
strangers
to
his
Church
and
Covenant
,
and
to
deny
or
defer
it
to
them
,
is
to
bewray
our
ignorance
of
Gods
grace
and
gracious
mind
toward
them
,
and
to
cut
them
off
,
or
keep
them
out
of
Gods
Congregation
,
and
so
from
the
blessing
of
Christ
,
there
to
be
dispensed
to
them
.
And
I
pray
God
help
the
Antipedobaptists
to
see
and
consider
the
injury
they
do
to
themselves
and
their
children
,
so
would
they
repent
of
their
mistaken
zeal
,
and
be
as
zealous
against
their
abuse
of
this
,
and
other
Scriptures
,
as
now
they
are
against
Infant-baptism
.
Whereas
they
object
,
That
only
they
that
heard
the
word
gladly
were
baptized
,
ver.
41.
I
answer
,
That
they
were
baptized
that
heard
the
word
gladly
,
is
certainly
affirmed
,
but
he
that
shall
turn
it
,
and
say
,
That
all
that
were
there
baptized
,
did
gladly
receive
the
word
,
shall
speak
as
much
beyond
what
he
can
prove
,
as
he
that
supposes
it
might
be
otherwise
.
Children
are
often
included
tacitely
in
their
parents
,
at
least
in
passive
matters
spoken
of
through
the
descriptions
of
those
concerned
in
those
passive
matters
,
may
be
by
such
acts
as
only
sute
to
the
parents
,
or
those
of
years
only
.
As
it
s
said
,
That
the
Lord
removed
Israel
out
of
his
sight
,
and
the
King
of
Assyria
carried
Israel
captive
:
and
the
reason
is
rendred
,
That
Israel
had
sinned
against
their
God
,
and
walked
in
the
statutes
of
the
Heathen
,
and
built
them
high
places
,
and
set
up
Images
:
which
things
Infants
were
not
capable
of
acting
in
,
and
yet
they
are
without
all
doubt
included
in
what
is
passively
affirmed
of
them
for
Gods
removing
them
,
and
their
being
led
captive
,
2
King
.
17.
So
in
Gen.
34.
Simeon
and
Levi
,
making
(
though
fainedly
)
a
Covenant
with
Hamor
and
Sechem
,
requires
that
every
male
of
them
be
circumcised
,
(
which
certainly
included
not
them
they
spake
with
only
,
but
their
children
,
and
Infants
too
,
as
every
one
of
you
in
Acts
3.37
.
may
do
.
)
And
in
ver.
24.
it
s
said
,
All
that
went
out
of
the
gate
of
their
City
,
hearkened
unto
Hamor
and
Sechem
,
and
every
male
was
circumcised
,
all
that
went
out
of
the
gate
of
the
City
.
Shall
we
say
,
that
because
it
s
said
,
All
that
went
out
of
the
gate
of
the
City
hearkened
unto
Hamor
,
and
they
were
all
circumcised
that
went
out
of
the
gate
of
the
City
,
therefore
all
that
were
circumcised
did
actually
hearken
to
,
or
consent
to
Hamor
and
Sechem
,
and
that
no
child
or
infant
,
but
such
as
were
able
to
go
out
of
the
gate
of
the
City
,
and
to
give
actual
consent
to
Hamor
,
were
circumcised
;
surely
it
will
not
follow
.
So
Psalm
.
10.6
.
it
s
said
,
Our
Fathers
provoked
God
at
the
red
Sea
,
yet
God
saved
them
,
and
led
them
through
the
red
Sea
,
(
in
which
the
Apostle
tells
us
.
They
were
baptized
into
Moses
,
1
Cor.
10.1
,
2.
)
And
it
follows
,
That
they
then
believed
his
word
,
and
sang
his
praises
,
even
Moses
,
and
the
children
of
Israel
,
Exod.
15.1
.
And
yet
I
think
no
man
will
thence
gather
,
that
only
those
that
provoked
God
at
the
Sea
,
or
that
after
believed
,
and
sang
praises
,
were
saved
,
and
led
through
the
Sea
.
Many
other
instances
might
be
given
to
the
same
purpose
,
so
that
nothing
can
be
thence
concluded
from
what
is
said
of
those
that
are
mentioned
to
have
been
baptized
,
that
will
inforce
a
straitening
of
the
right
to
Baptism
to
such
qualified
persons
;
which
is
also
rather
to
be
sought
and
minded
what
it
is
from
the
grounds
of
it
as
laid
down
in
Scripture
,
then
from
what
is
expressed
as
to
the
practise
of
it
.
That
Scripture
oft
mentioned
by
us
,
in
what
we
have
said
to
this
of
Acts
2.
viz.
Acts
3.25
.
compared
with
Gen.
12.3
.
That
in
the
seed
of
Abraham
all
the
Families
of
the
Earth
shall
be
blessed
,
may
come
in
for
another
Evidence
to
the
point
in
hand
by
it self
,
for
what
doth
it
signifie
less
then
that
,
In
Jesus
Christ
(
he
through
his
death
as
a
Ransom
for
all
,
2
Cor.
5.14
,
15.
1
Tim.
2.6
.
And
Resurrection
from
the
dead
,
having
answered
the
Law
,
abolished
death
for
all
,
and
so
become
Lord
of
all
,
and
the
propitiation
for
the
sins
of
the
whole
world
,
Gal.
3.13
.
2
Tim.
1.10
.
Acts
10.36
.
1
John
2.1
,
2.
)
hath
in
himself
blessing
for
all
Nations
,
and
for
all
the
families
of
the
Earth
:
and
not
only
for
some
persons
in
those
Nations
or
Families
.
God
was
in
him
reconciling
the
world
to
himself
,
not
imputing
their
trespasses
to
them
:
And
hath
since
his
Ascension
committed
the
Ministry
of
that
Reconciliation
,
by
preaching
and
baptizing
,
&c.
to
his
Apostles
,
and
such
as
succeed
them
in
the
Gospel
,
2
Cor.
5.19
,
20.
In
which
Righteousness
is
unto
all
,
extendible
to
all
,
and
in
the
Gospel
terms
held
forth
to
all
,
so
as
that
it
comes
upon
all
that
believe
,
close
with
,
and
receive
it
,
Rom.
3.22
.
According
to
that
in
Rom.
5.18
.
The
free-gift
is
to
all
men
to
justification
of
life
,
through
the
righteousness
of
one
,
Jesus
Christ
:
Even
as
by
the
disobedience
of
Adam
the
evil
came
to
all
men
to
condemnation
,
Though
its
the
receiver
of
the
abundance
or
overflow
of
grace
that
shall
raign
in
life
by
him
,
ver
,
17.
And
this
indeed
is
the
bottom
ground
of
preaching
the
Gospel
,
and
therein
tendring
the
blessing
in
Christ
to
all
Nations
,
the
whole
world
,
and
to
all
the
families
of
the
earth
,
as
also
of
discipling
them
,
baptising
them
into
his
Name
,
that
they
are
all
given
over
to
him
as
their
lawful
Lord
,
and
in
him
through
his
death
is
Redemption
and
blessing
for
them
all
:
From
which
they
only
are
excluded
who
when
it
s
tendred
to
them
,
put
him
and
it
from
them
,
and
so
exclude
themselves
by
cursing
,
vilifying
,
The
word
in
Gen
12.3
.
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vilem
l●vem
habere
,
vib●
pendere
.
To
slight
,
or
set
light
by
.
or
setting
slight
by
him
the
Seed
of
Abraham
,
in
his
Person
,
Doctrine
,
Government
,
or
Blessing
,
Gen.
12.
Luke
10.10
,
11.
Acts
13.46
.
Now
doth
not
the
word
Families
clearly
comprehend
little
ones
?
Are
all
the
families
of
the
earth
without
Infants
?
or
be
they
no
considerable
part
of
the
families
in
which
they
are
?
Surely
they
are
so
considerable
,
that
God
would
have
them
included
in
the
Covenant
of
his
favour
,
Deut.
29.10
,
11.
and
Christ
would
not
have
them
excluded
his
Kingdom
and
Blessing
.
Why
then
do
any
question
the
giving
them
the
seal
of
his
blessing
?
and
so
putting
his
blessing
upon
whole
families
,
that
the
whole
houshold
may
upon
the
parents
receipt
of
the
Gospel
be
under
Gods
salvation
.
As
Acts
16.31
.
Except
such
as
being
capable
of
understanding
,
do
wilfully
refuse
,
and
thrust
it
from
them
.
Surely
they
that
deny
Baptism
to
little
ones
,
then
do
discover
much
ignorance
,
and
unbelief
of
the
grace
of
God
;
and
tenour
of
the
Gospel
of
Christ
,
how
much
soever
they
seem
to
know
it
,
and
their
zeal
is
as
ignorant
and
reprovable
,
as
that
of
Christs
Disciples
,
Matth.
19.13
,
14.
what
ever
they
think
of
it
as
commendable
.
Which
will
yet
further
appear
;
if
we
,
Lastly
,
Consider
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
much
mentioned
,
saying
,
by
the
ancient
Doctours
of
the
Church
,
that
we
have
John
3.5
.
Except
a
man
be
born
of
water
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdom
of
God
.
Which
they
generally
applied
as
to
the
water
there
mentioned
to
Baptism
by
water
.
And
if
their
interpretation
of
it
be
currant
,
it
will
conclude
more
then
lawfulness
,
some
necessity
at
least
of
baptizing
Infants
.
And
sure
their
Authority
and
Antiquity
,
though
it
may
not
cogere
in
Sententiam
,
inforce
our
consent
to
them
,
yet
may
deservedly
challenge
a
sober
consideration
of
it
,
that
we
be
not
guilty
through
rashness
of
that
fault
we
are
oft
admonished
of
,
Prov.
22.28
.
and
23.10
.
Let
us
then
examine
what
may
be
said
for
,
and
what
against
it
.
The
Scope
of
the
place
favours
it
,
thus
:
Nicodemus
coming
to
Christ
by
night
,
and
confessing
him
a
Teacher
sent
of
God
:
our
Saviour
instructs
him
what
was
needful
for
seeing
,
understanding
,
and
enjoying
,
and
entering
into
the
Kingdom
of
God
that
he
preached
;
Namely
,
That
he
must
not
rest
in
what
he
had
already
in
Moses
Ministration
,
but
submit
to
him
whom
God
had
more
actually
sent
forth
to
be
the
Saviour
of
the
world
,
to
receive
a
New-birth
from
him
in
his
Ministration
,
without
which
no
enterance
for
any
one
(
as
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
)
into
that
Kingdom
.
Now
that
which
he
did
in
his
Ministration
for
admitting
and
leading
men
into
that
Kingdom
,
we
know
was
together
with
his
Doctrine
,
baptizing
with
water
by
his
Disciples
,
John
3.21.22
.
and
4.1
,
2.
And
with
the
Holy
Ghost
more
immediately
by
himself
,
John
7.37
,
38.
Acts
1.5
.
And
unless
a
man
submitted
to
him
in
both
these
Administrations
,
he
could
not
enter
into
the
Kingdom
of
God
,
as
set
up
of
God
in
his
Regiment
and
ordering
.
The
Order
of
the
words
in
setting
water
before
spirit
,
suits
with
the
Order
of
those
Administrations
of
his
twofold
Baptism
.
Baptism
with
water
usually
(
yea
alwayes
that
we
read
of
,
except
in
that
extraordinary
case
of
Cornelius
,
of
which
we
have
given
an
account
elsewhere
)
going
before
the
pouring
out
of
his
Spirit
,
As
Matth.
3.11
,
12.
Acts
2.38
,
39.
&
8.16
,
17.
&
19.4
,
5.
Where
also
that
Ordinance
of
laying
on
of
hands
,
in
which
the
more
visible
and
evident
givings
of
the
Spirit
was
vouchsafed
after
Baptism
,
Acts
8.16
,
17.
Heb.
6.2
.
3.
This
Interpretation
agreeth
with
that
in
Tit.
3.5
.
whereby
by
most
Interpreters
Baptism
is
called
the
Laver
of
Regeneration
,
and
I
conceive
it
is
not
to
be
excluded
in
that
expression
.
4.
The
Text
will
run
as
well
or
better
this
way
,
then
in
and
according
to
other
Interpretations
:
For
to
view
them
.
1.
Some
by
water
think
the
Spirit
to
be
signified
by
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
like
that
in
Matth.
3.12
.
The
Holy
Ghost
,
and
fire
;
but
this
looks
too
like
a
Tautalogy
,
it
amounting
but
to
Spirit
and
Spirit
;
that
of
Matth.
3.12
.
may
admit
of
a
better
Exposition
:
viz.
by
fire
,
to
signifie
fiery
trials
,
as
in
1
Cor.
3.13
,
14.
1
Pet.
4.12
,
13.
2
Tim.
3.12
.
I
know
it
is
said
,
that
by
water
is
signified
,
the
cleansing
operation
of
the
Spirit
,
and
so
it
amounts
to
,
Except
a
man
be
born
of
the
Spirit
,
and
his
cleansing
operation
.
But
then
water
should
be
rather
set
after
spirit
,
then
before
it
.
To
say
nothing
that
all
that
yet
amounts
but
to
spirit
for
her
being
holy
,
the
birth
of
him
must
needs
produce
holiness
or
cleanness
too
.
2.
Others
(
as
I
my self
have
)
understand
by
water
the
grace
of
God
,
as
held
forth
in
the
Gospel
,
and
received
by
faith
,
the
word
,
grace
,
and
knowledge
of
God
being
in
Scriptures
often
so
called
,
as
Deut.
32.1
,
2
,
3.
Isai.
11.9
.
with
Joel
3.18
.
And
this
indeed
would
well
agree
to
men
of
years
,
but
how
will
it
reach
the
extent
of
the
word
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
any
one
,
which
reaches
to
every
Sex
and
Age
?
Little
Infants
by
this
must
be
excluded
Gods
Kingdom
then
,
they
being
not
capable
of
hearing
and
understanding
the
word
in
Infancy
,
contrary
to
our
Saviours
express
saying
that
tells
us
,
that
Of
such
is
the
Kingdom
of
God
,
and
their
receipt
thereof
is
propounded
as
a
good
pattern
for
those
of
elder
years
,
as
we
have
seen
before
.
But
(
to
view
what
may
be
said
against
this
Interpretation
)
our
Saviour
says
,
ver.
3.
That
this
birth
is
a
birth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Object
.
1
(
which
signifies
,
and
is
translated
,
ver.
31.
)
from
above
,
but
this
water
in
Baptism
is
Elementary
,
and
from
below
.
Answ.
1.
Our
Saviour
tells
Nicodemus
,
ver.
12.
Answ.
1
that
he
spake
to
him
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
things
earthly
,
or
done
on
earth
,
though
from
Heaven
,
and
such
is
this
Baptism
:
For
,
2.
Though
the
water
in
it
be
elementary
and
earthy
,
yet
the
Ordinance
of
Baptism
is
from
Heaven
,
Matth.
21.25
,
26.
Even
from
God
,
and
his
heavenly
Son
,
Luke
3.3
.
3.
Nor
is
this
birth
of
water
only
,
but
of
spirit
also
,
and
he
is
from
Heaven
.
Object
.
2
But
to
be
born
,
signifies
to
have
a
being
given
,
and
produced
,
that
we
had
not
before
:
new
principles
,
&c.
How
can
a
man
be
said
then
to
be
born
of
water
in
Baptism
?
Answ.
Before
we
come
to
the
Answer
it self
,
let
these
premisses
be
considered
.
1.
That
this
speech
is
figurative
,
not
proper
,
and
so
to
be
understood
in
a
similitude
to
natural
birth
only
,
it
being
a
Metaphor
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comprehends
and
takes
in
into
its
signification
,
the
acts
of
generation
,
conception
,
and
birth
,
or
bringing
forth
,
and
so
is
diversly
in
divers
places
translated
,
as
in
Matth.
1.20
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
,
that
which
is
mentioned
in
her
.
In
1
John
5.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
born
of
God
,
and
in
the
same
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
begotten
of
of
him
.
So
that
if
there
be
but
a
tendency
to
birth
by
Baptism
,
it
s
enough
to
entitle
it
to
his
word
.
3.
The
whole
Birth
is
not
ascribed
to
Water
alone
,
but
to
Water
and
Spirit
.
Now
then
to
answer
the
foresaid
Objection
.
I
say
,
Answ.
1
There
is
a
symbolical
or
similitudinary
,
yea
,
and
something
more
then
similitudinary
birth
in
Baptism
,
for
as
in
every
birth
(
taking
the
word
in
that
large
sense
before
declared
)
there
is
a
Corruptio
unius
formae
,
&
productio
alterius
;
a
passing
from
one
to
another
form
,
or
manner
of
being
.
So
in
this
Ordinance
of
Baptism
there
is
,
1.
A
Significant
,
letting
go
,
dying
to
,
or
renouncing
all
other
rights
,
titles
,
or
claims
to
Gods
Kingdom
,
as
set
up
in
the
Ministration
of
Christ
,
whether
from
natural-birth
from
Adam
,
or
Abraham
,
or
spiritual
or
symbolical
birth
by
Circumcision
,
and
the
Ordinances
of
Moses
.
Though
the
Kingdom
of
God
be
for
,
and
is
tendred
to
men
as
born
of
Adam
,
or
Abraham
,
and
the
circumcised
were
the
children
of
it
,
as
to
right
of
its
tender
to
them
,
and
their
duty
to
receive
it
,
yet
the
Kingdom
and
the
blessings
of
it
by
way
of
receit
and
enjoyment
,
they
could
not
,
nor
might
have
abiding
but
in
that
condition
,
or
under
that
Ministration
,
to
receive
the
Kingdom
;
they
must
pass
further
,
be
born
from
above
,
that
is
,
of
water
,
&c.
be
baptized
,
in
which
was
,
1.
A
putting
on
,
and
being
brought
into
a
new
kind
of
being
,
title
,
and
claim
to
the
Kingdom
of
God
,
a
putting
on
Christ
as
come
in
the
flesh
,
and
bringing
by
his
death
for
all
men
life
,
righteousness
and
blessing
through
the
free
grace
of
God
unto
them
.
For
in
being
baptized
into
the
Name
of
Christ
is
a
putting
on
of
Jesus
Christ
,
Gal.
3.26
,
27.
symbolically
,
professedly
,
and
as
to
obligation
to
him
,
and
to
worship
God
by
him
.
Something
of
the
some
nature
was
in
Circumcision
,
whence
I
conceive
our
Saviour
reprehends
Nicodemus
,
his
gross
ignorance
and
mistake
of
his
meaning
,
saying
,
Art
thou
a
Master
in
Israel
,
and
knowest
not
these
things
?
John
3.10
.
For
in
Circumcision
there
was
intimately
a
renouncing
of
all
claim
to
the
blessing
of
God
by
any
natural
birth
of
Adam
,
or
Abraham
,
or
any
thing
of
themselves
,
whence
the
foreskin
of
their
generation
was
cut
off
,
and
an
owning
or
coming
in
unto
a
new
birth
or
being
,
namely
,
to
have
a
being
in
Christ
of
the
seed
of
Abraham
,
as
promised
to
him
,
and
so
in
the
Covenant
with
Abraham
,
promising
blessing
to
all
the
families
of
the
earth
through
him
.
Only
that
that
gave
title
to
the
blessing
as
promised
,
would
not
suffice
to
give
title
to
the
exhibition
of
it
,
the
being
brought
into
the
Covenant
,
and
so
into
Christ
as
promised
,
served
to
bring
into
the
Church
,
as
under
that
Ministration
of
Moses
,
and
the
blessings
suitable
thereto
,
but
to
the
Kingdom
of
God
preached
and
administred
by
Christ
come
in
the
flesh
.
It
was
needful
to
be
born
of
water
,
that
is
,
to
be
baptized
into
him
,
as
so
come
in
the
flesh
,
&c.
2.
There
also
there
is
some
Analogy
in
Baptism
to
the
customs
used
upon
new-born
persons
in
nature
,
as
in
Ezek.
16.3
,
4
,
5
,
6.
There
is
a
washing
of
the
Infant
new-born
before
it
be
fit
to
be
educated
,
or
nourished
amongst
persons
that
are
clean
.
So
here
the
party
to
be
baptized
by
his
submission
to
Christ
,
is
made
partaker
of
a
new
birth
,
or
title
to
the
Kingdom
,
and
is
washed
;
to
signifie
that
Christ
forgives
sins
to
the
submitter
to
,
and
believe
on
him
:
Like
as
amongst
the
Jews
,
If
any
Heathen
family
submitted
to
the
Jewish
Religion
formerly
,
they
were
all
beside
Circumcision
of
the
males
,
baptized
or
washed
.
See
Ainsw
.
on
Gen.
17.12
.
For
being
by
the
submission
of
the
parents
to
the
Law
,
as
it
were
new-born
to
that
Religion
,
they
were
dealt
with
as
new-born
Infants
,
washed
,
&c.
Yea
,
such
a
right
we
find
to
have
been
practised
amongst
the
Grecians
,
(
the
Devil
imitating
sometimes
Gods
Ordinances
)
that
if
one
had
been
given
out
to
have
been
dead
,
and
his
Funeral
solemnized
,
if
it
was
found
afterward
that
he
was
alive
,
and
appeared
amongst
them
again
,
they
looked
upon
him
as
unclean
and
abominable
,
not
fit
to
joyn
with
them
civil
,
much
less
their
religious
fellowships
,
till
(
according
to
the
Oracle
,
Given
at
Delphos
to
one
Aristinus
,
whom
such
a
Disaster
befel
,
Plut.
Quest
.
Rom.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
)
They
were
washed
and
dealt
with
again
as
new
born
babes
,
whence
they
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Posti
minio
nati
,
born
again
after
death
,
but
(
not
to
turn
aside
to
fables
—
Nec
sacris
miscere
profana
,
ne
mulier
formosa
superne
.
Desinat
in
pisciem
,
)
I
shall
pass
that
.
3.
Whereas
this
birth
is
not
only
of
water
,
but
of
water
and
spirit
,
there
is
this
tendency
therein
further
to
the
birth
of
spirit
,
That
,
1.
It
brings
into
the
Church
and
Kingdom
of
Christ
,
where
he
as
King
and
Lord
dispenseth
his
Blessing
and
Spirit
.
And
sealeth
the
dispensation
thereof
to
the
baptized
in
his
there
according
to
capacity
attending
,
and
submitting
to
him
.
2.
We
may
presume
that
there
is
a
concurence
of
the
Spirit
with
his
own
Ordinance
in
part
,
to
bless
the
receiver
according
to
his
capacity
,
he
not
dealing
guilfully
in
the
Ordinance
of
God
.
He
having
promised
where
ever
he
record
his
Name
,
to
meet
with
us
,
and
bless
us
,
of
what
ever
age
the
comer
to
him
be
therein
,
Exod.
20.24
.
with
Psal.
115.13
.
In
respect
of
these
considerations
it
may
well
be
called
a
Washing
or
Laver
of
Regeneration
,
as
Titus
3.5
.
And
men
be
said
,
to
be
born
therein
.
Object
.
3
3.
But
then
Lastly
its
objected
,
That
this
will
make
Baptism
as
the
Ancients
said
,
Necessary
to
salvation
.
So
as
in
Infants
,
or
others
dying
without
Baptism
must
be
damned
,
but
we
know
the
penitent
th●ef
on
the
Cross
was
saved
,
and
Cornelius
received
the
Holy
Ghost
before
Baptism
.
I
conceive
it
follows
not
:
because
,
Answ.
1
1.
Christ
speaks
here
of
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
10.
If
I
have
spoken
to
thee
of
things
on
earth
.
So
then
by
the
Kingdom
of
God
here
is
signified
,
the
Kingdom
preached
and
administred
by
Christ
on
the
earth
,
or
in
his
life
.
In
which
as
we
have
shewed
before
is
a
twofold
state
,
External
,
and
into
that
no
man
can
enter
so
as
to
be
reputed
,
and
taken
as
a
member
of
it
,
as
now
ordered
by
Christ
come
in
the
flesh
,
but
by
being
baptized
with
water
,
into
that
Cornelius
entered
not
otherwise
,
nor
the
thief
entered
at
all
,
if
not
formerly
baptized
of
John
,
as
none
can
tell
but
he
might
be
.
Internal
,
and
into
that
none
can
enter
,
but
by
being
born
of
the
Holy
Ghost
,
that
is
,
by
being
brought
into
,
and
united
unto
Christ
by
him
,
so
as
to
have
him
the
only
hope
of
glory
,
the
only
righteousness
,
redemption
,
life
,
and
so
to
have
our
dependance
on
,
and
rejoycing
in
him
,
and
God
through
him
.
This
twofold
principle
of
birth
then
may
have
more
direct
reference
to
the
twofold
state
of
it
,
as
here
administred
.
And
yet
as
Cornelius
entered
in
some
measure
into
the
second
,
before
he
had
the
admission
into
the
first
;
so
may
a
man
possibly
be
admitted
into
that
estate
,
that
is
not
here
on
earth
to
be
enjoyed
without
it
;
but
to
enter
it
in
both
its
estates
here
,
both
are
required
to
be
born
of
water
,
and
the
spirit
.
Besides
,
2.
This
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cannot
,
does
not
always
signifie
an
absolute
impossibility
,
but
only
an
unusualness
,
or
an
inconsistency
with
such
ordinary
ways
,
or
principles
.
As
when
it
s
said
,
The
children
of
the
Bride-chamber
cannot
fast
,
so
long
as
the
Bride-groom
it
with
them
,
Matth.
2.19
.
So
it
cannot
be
,
that
a
Prophet
perish
out
of
Jerusalem
,
Luke
13.23
.
He
could
there
do
no
mighty
works
because
of
their
unbelief
,
Mark
6.5
.
The
world
cannot
hate
you
,
John
7.7
.
with
divers
others
.
Which
are
to
be
interpreted
some
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
s
not
usual
,
or
insistent
with
such
principles
,
or
ways
appointed
.
So
here
a
man
cannot
in
an
ordinary
way
enter
into
the
Kingdom
of
God
,
the
Regiment
of
God
by
Christ
here
,
and
so
meet
with
the
blessings
and
priviledges
dispensed
by
him
,
unless
baptized
with
water
,
and
with
the
Holy
Ghost
:
Nor
yet
may
it
be
said
,
That
Baptism
giving
an
admission
,
what
need
then
of
the
Holy
Ghost
too
.
For
,
1.
The
outward
Baptism
,
as
outward
,
gives
but
admission
into
its
outward
state
,
though
therein
it
brings
into
the
way
for
meeting
with
Spirit
,
and
so
the
inward
state
of
it
.
2.
The
outward
Baptism
,
as
was
outed
above
,
is
not
without
the
presence
and
blessing
of
the
Spirit
in
some
measure
,
where
not
guilfully
or
deceitfully
received
.
3.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
not
only
signifie
,
the
first
stepping
into
,
but
also
the
passing
on
into
the
thing
entred
,
and
so
a
continued
act
of
entering
,
as
Heb.
4.3
.
We
that
have
believed
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
enter
into
rest
;
we
are
yet
but
entering
,
And
so
in
Matth.
18.3.8
,
9.
Such
are
in
part
entered
,
as
the
Disciples
were
,
Matth.
11.11
.
Yet
unless
they
do
put
away
,
and
turn
from
such
evils
as
they
occasionally
are
corrupted
with
,
and
are
offended
by
,
they
cannot
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
enter
,
or
pass
on
,
but
will
stop
in
the
passage
,
and
at
length
be
cast
out
again
.
As
it
was
needful
then
for
Cornelius
,
entred
into
the
internal
state
in
part
to
be
baptized
with
water
,
for
entering
the
outward
state
of
the
Kingdom
of
Christ
.
So
its
needful
for
those
that
have
been
baptized
,
and
entered
the
outward
;
yea
,
and
begun
to
enter
the
inward
too
,
to
yeild
up
to
Christ
his
Doctrine
,
Reproofs
,
Counsels
,
that
they
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pass
into
the
inward
farther
,
and
so
be
prepared
for
the
eternal
state
of
it
in
its
glory
.
3.
Though
we
cannot
conclude
then
,
That
no
outward
Baptism
,
no
salvation
,
yet
the
ordinary
passage
into
the
inward
state
of
Christs
Kingdom
here
,
being
by
the
outward
,
and
so
through
both
into
the
state
of
eternal
Glory
,
I
think
we
may
safely
conclude
it
to
be
desperate
folly
and
madness
,
for
men
to
neglect
the
entering
into
this
Kingdom
in
its
outward
state
,
either
in
themselves
,
or
theirs
,
presuming
to
enter
the
inner
and
future
state
without
that
.
If
this
be
the
way
of
enterance
without
which
no
ordinary
enterance
,
Who
will
be
so
mad
to
put
himself
or
his
,
upon
an
extraordinary
,
when
the
ordinary
is
before
him
,
and
may
be
had
?
It
being
not
Gods
way
to
work
extraordinarily
,
where
his
ordinary
ways
or
Ordinances
may
be
enjoyed
,
and
are
slighted
.
Indeed
,
where
God
denyes
the
ordinary
means
,
we
may
hope
his
mercy
and
goodness
dispenses
with
the
wants
in
men
,
they
seeking
and
hoping
in
him
according
to
what
they
have
,
but
no
ground
for
thinking
so
,
where
the
ordinary
means
are
slighted
,
appointed
for
us
by
him
;
in
such
a
case
a
man
neglecting
Gods
way
of
entering
into
the
Church
or
Kingdom
of
God
,
or
bringing
his
thereinto
,
cuts
himself
or
his
off
,
as
we
have
cited
before
from
Gods
Congregation
,
as
Gen.
17.14
.
And
though
there
be
blessing
for
all
men
,
Nations
and
Families
in
Christ
,
yet
where
he
hath
promised
that
it
shall
come
upon
men
to
eternal
life
,
and
enjoyment
of
his
Kingdom
in
its
glorious
state
,
where
through
unbelief
,
or
slighting
it
,
men
do
not
enter
it
in
what
estates
of
it
are
here
to
be
entered
;
I
know
not
,
nor
believe
I
,
that
any
man
can
demonstrate
to
me
.
Indeed
,
the
poor
Infants
of
such
persons
cannot
help
it
in
themselves
in
Infancy
,
nor
could
they
under
the
state
of
the
Jews
before
Christ
,
and
though
I
know
no
promise
of
salvation
to
them
in
such
a
case
,
we
may
hope
that
the
mercy
of
God
would
not
impute
it
to
them
to
an
eternal
rejection
of
them
,
but
in
such
a
case
the
parents
ingage
Gods
displeasure
against
themselves
,
and
so
do
all
such
as
be
accessory
to
such
their
actions
;
Exod.
4.24
,
25
,
26.
Mark
10.14
.
and
I
see
not
but
God
also
punishes
them
in
their
children
in
threatning
to
cut
them
off
from
the
enjoyment
of
such
blessing
,
as
here
they
might
in
his
Kingdom
meet
with
on
the
earth
;
That
soul
that
is
not
entered
into
the
Covenant
of
Gods
blessing
in
Christ
,
being
cut
off
from
,
and
so
not
reputed
or
dealt
with
by
God
as
one
of
the
Congregation
,
Gen.
17.14
.
So
that
there
is
now
as
the
blessings
of
Gods
Kingdom
here
on
earth
both
to
the
parents
and
children
of
their
being
baptized
,
and
so
born
of
water
,
though
there
be
not
absolute
necessity
as
to
eternal
salvation
.
And
now
let
us
sum
up
that
which
hath
been
hitherto
said
for
it
,
and
we
may
put
it
into
these
following
Arguments
.
1.
All
the
Nations
,
or
Gentiles
,
are
within
the
Commission
,
for
discipling
,
by
baptizing
them
,
&c.
Or
thus
,
Christ
hath
commanded
to
disciple
all
the
Gentiles
,
baptizing
them
,
&c.
But
our
little
Infants
are
also
Gentiles
,
therefore
to
be
discipled
,
baptizing
them
.
2.
What
the
Apostles
practised
in
baptizing
,
we
may
lawfully
;
But
they
baptized
believers
with
their
housholds
without
exception
of
any
,
because
children
,
that
we
read
of
;
therefore
so
may
we
.
3.
If
the
Kingdom
of
Heaven
signifying
,
or
including
the
Church-state
,
is
not
to
be
denyed
to
little
children
,
then
neither
is
Baptism
.
But
the
Kingdom
of
Heaven
including
the
Church-state
,
is
not
to
be
denyed
them
,
because
of
such
it
is
,
therefore
not
Baptism
.
4.
If
the
Infants
of
parents
that
are
the
branches
of
the
stock
of
Abraham
,
be
not
broken
off
from
that
stock
,
until
,
or
unless
they
come
to
renounce
that
faith
and
profession
of
his
,
or
in
his
family
,
then
they
are
till
then
to
be
acknowledged
as
holy
,
and
as
branches
,
and
not
deprived
of
the
badge
of
that
acknowledgement
,
that
is
Baptism
:
But
the
Infants
of
such
Parents
,
are
not
broken
off
,
till
,
or
unless
they
come
to
renounce
that
faith
and
profession
:
Ergo
,
5.
If
the
promise
of
God
appertains
to
children
with
their
parents
,
and
the
blessing
of
Christ
belong
to
whole
families
,
except
in
case
of
wilful
rejection
,
and
such
right
of
it
to
them
be
ground
of
their
coming
to
,
and
receiving
Baptism
,
then
are
the
children
to
be
baptized
with
their
parents
.
But
so
it
is
as
we
have
seen
.
Ergo
,
6.
If
children
have
need
of
entering
into
the
Kingdom
of
God
for
his
blessing
,
and
the
way
of
entering
be
by
Baptism
,
then
need
and
ought
they
to
be
baptized
;
but
the
promises
are
true
,
as
we
have
seen
,
Ergo
,
&c.
So
then
,
he
that
will
implead
,
and
cry
out
against
Infant-Baptism
,
must
prove
,
1.
That
children
are
not
included
in
all
the
Nations
,
or
Gentiles
,
to
be
discipled
by
baptizing
them
;
or
that
they
cannot
so
be
discipled
.
And
2.
That
the
Apostles
baptized
not
such
housholds
as
in
which
were
Infants
,
or
in
case
they
did
,
they
yet
left
out
the
Infants
in
them
.
And
3.
That
when
our
Saviour
saith
,
Of
such
is
the
Kingdom
of
Heaven
,
the
word
such
signifies
not
such
in
kind
,
or
the
Kingdom
of
Heaven
,
as
there
mentioned
,
includeth
not
its
outward
Regiment
,
or
that
that
may
be
theirs
,
and
they
admitted
to
it
,
and
come
to
Christ
in
it
,
and
yet
not
be
baptized
.
And
4.
That
the
Infants
of
believers
,
or
of
persons
not
broken
from
the
stock
of
Abraham
are
unbranched
,
till
actual
believers
,
or
may
not
have
the
outward
Baptism
,
and
be
acknowledged
members
of
the
Church
,
though
not
unbranched
.
I
say
,
these
and
the
like
things
are
needful
to
be
proved
,
which
I
conceive
a
very
hard
task
for
him
that
shall
reject
Infants
from
Baptism
.
There
are
I
confess
,
yet
some
other
Objections
against
it
,
as
that
,
1.
It
occasions
great
disorder
,
and
confusion
in
the
Church
of
God
,
filling
it
with
dead
unprofitable
members
,
and
profane
persons
,
That
,
2.
There
is
no
great
Antiquity
for
it
,
or
not
such
as
is
pretended
.
3.
That
however
the
form
that
is
now
used
,
viz.
of
not
plunging
into
,
but
onely
washing
,
or
sprinkling
with
water
,
cannot
be
allowed
to
have
the
essential
form
of
right
Baptism
in
it
.
To
all
which
,
I
shall
say
a
word
or
two
particularly
,
and
so
conclude
.
1.
It
s
said
,
Infant-Baptism
brings
in
a
swarm
of
ignorant
and
profane
persons
,
that
have
nothing
but
the
name
of
Christians
.
To
which
I
answer
,
1.
That
it
cannot
be
denied
indeed
,
that
many
evil
men
are
in
the
Church
of
God
,
as
Matth.
13.
Tares
as
well
as
wheat
,
many
that
do
iniquity
,
good
and
bad
are
in
the
net
.
Yea
,
and
this
is
to
me
an
Argument
of
the
vanity
of
those
that
go
up
and
down
to
rebaptize
,
and
gather
into
themselves
thereby
,
as
if
they
were
not
in
the
Church
,
or
Kingdom
of
Christ
,
till
discipled
by
their
Baptism
,
when
as
they
may
be
in
the
Kingdom
and
Church
of
Christ
,
though
workers
of
iniquity
in
it
:
The
Gentiles
are
within
the
outward
Court
,
and
it
s
given
to
them
;
and
it
s
a
vain
thing
for
men
to
say
,
it
s
not
the
outward
Court
of
Gods
Temple
,
because
they
be
Gentile-multitudes
that
be
in
it
:
Nor
may
any
say
,
the
Kingdom
spoken
of
in
Matth.
13.41
.
is
the
Kingdom
of
Providence
,
because
the
field
is
said
to
be
in
the
world
:
For
then
should
they
be
gathered
out
of
his
providential
Government
,
which
they
cannot
be
;
for
even
hell
it self
is
under
the
Kingdom
of
Power
and
Providence
,
which
ruleth
over
all
.
The
world
indeed
is
the
field
,
but
the
field
is
not
the
Kingdom
;
the
Kingdom
is
in
the
field
,
or
world
,
but
it
s
not
the
world
.
It
s
the
Church-state
in
which
they
are
,
and
in
which
they
offend
,
and
do
iniquity
,
and
from
thence
they
shall
be
gathered
,
they
need
not
then
another
Baptism
of
water
to
bring
them
into
the
Kingdom
,
or
Church-state
,
in
its
outward
Court
,
or
external
form
;
for
they
are
in
it
already
:
But
,
2.
The
reason
of
mens
being
such
bad
members
in
it
,
is
not
Infants-baptism
,
the
Infants
I
am
sure
are
least
in
the
fault
,
or
their
being
baptized
.
If
it
were
,
yet
we
see
there
began
to
be
such
in
the
Apostles
time
,
and
therefore
if
Infant
baptism
be
the
cause
,
that
was
then
too
,
there
were
then
divers
that
had
not
the
knowledg
of
God
,
1
Cor.
3.1.2
.
and
15.34
.
James
2.17
.
2
Tim.
3.5
.
1
Tim.
6.4
,
5
,
6
and
that
judged
and
walked
carnally
,
dead
Christians
,
that
had
a
form
,
but
not
the
power
of
godliness
,
men
of
corrupt
minds
,
reprobate
concerning
the
faith
,
contentious
,
envious
,
brangling
persons
,
some
that
would
be
drunk
in
their
very
solemn
meetings
.
And
the
further
the
stream
runs
from
the
fountain
,
the
more
mud
and
corruption
it
contracts
:
but
the
truth
is
,
1
Cor.
11.21
.
the
cause
of
this
dissoluteness
in
the
Church
,
is
rather
mens
sleeping
,
that
is
,
their
carelesness
in
attending
to
Doctrine
and
Discipline
;
Parents
have
been
neglective
of
training
up
their
children
in
the
Nurture
of
the
Lord
,
and
Church-censure
,
Admonition
,
and
Excommunication
have
been
laid
aside
,
or
abused
,
otherwise
,
the
Church
had
not
come
to
this
corruption
.
Not
the
admission
of
children
then
by
Baptism
,
but
want
of
carefulness
in
members
of
elder
years
for
disciplinating
their
children
,
and
of
the
Church
for
warning
,
watching
over
,
and
casting
out
,
have
been
the
true
causes
of
so
much
rubbish
coming
in
.
3.
This
might
be
retorted
upon
the
Antipedobaptists
,
the
evil
consequences
and
fruits
that
frequently
follow
upon
it
.
Not
to
mention
the
business
of
Munster
,
too
much
talked
of
,
our
own
Country
affords
too
much
of
the
sad
consequences
that
have
followed
in
many
upon
their
rejecting
their
former
,
and
betaking
themselves
to
another
Baptism
;
as
their
growing
to
slight
their
brethren
,
though
gracious
,
and
formerly
so
approved
;
their
falling
off
from
Ordinances
,
yea
,
from
Christ
himself
,
and
turning
some
of
them
to
be
little
less
then
Atheists
:
but
for
the
fuller
opening
and
speaking
to
these
sad
things
,
I
refer
the
Reader
to
a
Book
upon
this
subject
,
lately
set
out
by
my
godly
Brother
,
T.
M.
Surely
John
intimates
that
into
the
floor
of
Christ
,
by
outward
Baptism
,
there
would
enter
chaff
as
well
as
wheat
,
and
therefore
if
the
Commission
take
in
all
the
Gentiles
of
what
Ages
,
or
Sex
,
or
Country
soever
,
we
may
not
exclude
infants
,
because
through
some
neglects
,
and
want
of
vigilancy
,
many
of
them
prove
ignorant
and
vitious
.
2.
For
ancient
Writers
upon
this
point
,
Master
Marshal
hath
to
my
hand
produced
divers
,
as
Ireneus
,
Origen
,
Nazianzen
,
Cyprian
,
Augustine
,
Ambrose
,
&c.
The
first
indeed
hath
not
the
word
Baptism
,
but
renewing
rather
,
his
Latine
phrase
is
thus
,
Omnes
qui
per
cum
renascuntur
in
Deum
,
infantes
,
&
parvulos
,
&
pueros
,
&
juvenes
.
Which
some
object
against
,
Mr
Tombes
.
as
if
he
spake
of
Sanctification
,
not
Baptism
:
When
as
yet
Sanctification
signifies
a
devoting
to
God
,
and
we
read
not
that
the
Ancients
esteemed
any
so
,
not
of
the
Church
,
or
not
admittable
to
Baptism
:
yea
,
it
s
a
confest
thing
that
they
used
the
word
Renasci
,
to
signifie
to
be
baptized
,
and
accounted
such
to
be
Renatos
.
It
s
said
again
,
That
possibly
Ireneus
being
a
Greek
writer
,
had
some
other
word
or
phrase
then
what
sutes
with
his
Latine
Translations
.
But
that
's
a
meer
vanity
as
to
matter
of
disproof
of
what
we
have
in
the
Translations
,
if
any
Copies
of
him
could
be
shewed
that
speak
otherwise
,
it
were
something
to
the
purpose
.
For
Origen
,
its
true
,
he
had
his
Errours
as
all
the
Fathers
had
,
but
sure
he
was
without
errour
able
to
say
what
was
the
practise
of
the
Church
in
his
time
,
and
that
's
all
that
we
seek
for
from
the
Fathers
to
this
business
:
He
must
be
a
notorious
falsifier
,
if
he
should
wilfully
misreport
the
Churches
known
practises
,
and
we
should
have
found
some
so
honest
,
as
to
have
cried
shame
upon
him
for
it
.
Indeed
,
some
suspect
those
passages
not
to
be
his
,
but
Ruffinus
his
;
which
yet
at
the
most
is
but
suspicion
.
The
most
ancient
Writers
that
we
have
,
have
delivered
nothing
to
the
contrary
:
as
if
Infant-baptism
was
not
in
their
times
practised
,
or
as
if
it
were
unlawful
(
however
in
cases
of
sickness
and
death
approaching
)
to
practise
it
.
The
rest
are
more
plainly
and
undeniably
for
it
,
especially
Cyprian
,
who
lived
about
240
years
after
Christ
,
and
with
a
consent
of
66
Bishops
determined
that
Infants
were
to
be
baptized
,
and
surely
we
can
scarce
imagine
,
that
so
many
Bishops
should
all
be
ignorant
of
what
was
the
practise
of
the
Church
for
divers
years
before
that
their
determination
;
yea
,
had
it
been
some
innovation
,
it
s
not
probable
,
but
in
those
more
fervent
times
for
Christ
,
in
which
so
many
suffered
gloriously
for
him
,
some
would
have
detected
and
cryed
out
upon
them
.
As
we
see
they
did
oppose
Cyprian
in
point
of
rebaptizing
Hereticks
.
But
then
against
them
there
are
two
things
objected
.
1.
That
their
grounds
were
rotten
upon
which
they
maintained
that
Doctrine
and
practise
,
as
if
no
children
could
be
saved
without
Baptism
.
To
which
I
answer
,
1.
That
the
Ancients
have
mistaken
the
grounds
of
the
most
undeniable
practises
:
As
of
Baptism
it self
in
general
,
though
to
men
of
years
,
and
upon
profession
of
faith
,
as
if
it
was
of
the
same
absolute
[
](A86561-e35570-b)*
*
Praescribitur
nemini
sine
Baptismo
competere
salutem
,
ex
il●a
maximi
pronuntiatione
Domini
,
nisi
quis
●atus
suerit
ex
aqua
,
non
habet
vitam
obscrinxit
fidem
ad
Baptismi
necessitudinem
.
Tertul.
de
Baptismo
.
necessity
to
salvation
,
and
as
if
it
blotted
out
,
or
took
away
,
in
whom
ever
original
sin
,
yea
,
in
men
of
years
,
all
other
sins
too
.
Shall
we
therefore
say
,
They
were
wrong
in
holding
forth
any
such
thing
as
Baptism
,
because
they
mistook
its
grounds
;
the
like
we
might
say
of
the
Supper
,
&c.
The
practise
of
the
Church
they
might
better
understand
then
the
grounds
of
those
practises
.
It
cannot
be
proved
,
that
any
of
them
were
the
bringers
in
of
those
practises
,
but
the
propugnators
of
them
already
,
and
before
times
in
use
;
only
they
grew
superstitious
in
their
conceits
of
those
practises
,
as
may
be
seen
in
others
of
undenyable
Apostolical
institution
,
as
the
Supper
of
the
Lord
,
&c.
2.
The
ground
that
Cyprian
gives
,
viz.
Nemini
Dei
gratia
deneganda
est
,
&c.
is
indeed
the
bottom
right
ground
of
baptizing
them
.
For
Christs
descending
into
the
waters
of
affliction
,
yea
into
death
it self
in
behalf
of
all
,
his
rising
again
is
that
which
is
both
the
ground
of
Gospel-preaching
to
all
,
and
affirming
the
good
will
of
God
to
all
men
,
That
he
would
have
them
saved
,
and
come
to
the
knowledge
of
the
truth
,
2
Cor.
5.13
,
14
,
15.
Mark
16.15
.
1
Tim.
2.4
6.
And
the
ground
of
all
mens
being
obliged
to
him
,
to
live
to
him
that
dyed
for
them
,
he
being
by
that
means
the
Lord
of
all
,
Rom.
14.9
.
And
the
door
of
hope
set
open
to
all
,
the
passage
through
which
God
tendreth
his
grace
in
the
Gospel
,
and
extendeth
his
mercy
and
goodness
to
all
one
and
other
,
and
also
the
very
ground
of
opening
his
Kingdom
before-seated
amongst
the
Jews
unto
all
the
Nations
,
and
Gentiles
,
and
commanding
all
to
be
baptized
into
his
Name
,
by
baptizing
them
thereinto
,
and
setting
his
Commands
before
them
,
and
so
of
bringing
them
into
his
house
,
or
gracious
Government
in
his
Kingdom
.
Through
that
there
is
forgiveness
of
sins
with
him
,
and
that
held
forth
to
,
and
for
all
,
that
in
looking
to
him
they
might
receive
it
;
through
that
these
waters
of
affliction
,
and
wrath
,
that
would
have
drowned
all
,
are
made
as
waters
of
Baptism
to
those
that
receive
,
or
put
not
from
them
his
salvation
.
Upon
that
ground
we
call
persons
to
,
and
are
to
receive
,
and
bring
them
under
his
wing
in
the
outward
dispensation
.
And
though
its
true
,
he
may
otherwise
shew
mercy
to
those
whom
we
with
the
Disciples
would
forbid
to
come
to
him
for
outward
testimonies
of
it
,
yet
our
forbidding
such
is
an
implicite
(
at
least
)
denyal
of
his
grace
to
them
,
denyal
of
his
Kingdom
in
the
outward
Regiment
thereof
,
in
which
is
a
dispensation
of
his
grace
and
favour
more
then
to
others
without
;
though
not
so
much
as
to
those
more
within
,
and
under
the
Regiment
of
spiritual
Renovation
,
and
Communion
with
him
.
Yea
indeed
,
if
the
matter
be
well
looked
into
,
we
shall
find
that
the
greatest
cause
of
most
mens
denying
Infant-baptism
,
springs
from
their
unbelief
of
the
Gospel
in
its
extent
,
because
they
know
not
whether
Christ
hath
died
for
them
,
and
hath
opened
his
Kingdom
,
thereby
to
entertain
them
,
whether
he
any
way
looks
upon
them
as
under
the
Covenant
of
Abraham
,
and
branches
of
the
Church-state
set
up
in
his
family
,
in
this
alteration
of
its
form
of
Government
,
and
so
whether
any
of
the
sap
and
juice
thence
flowing
,
may
he
shared
in
by
them
.
Sure
,
when
we
deny
them
Baptism
,
we
deny
them
place
in
Christs
House
,
and
the
blessing
accompanying
it
;
we
deny
them
that
wing
of
God
stretched
out
over
all
upon
whom
his
Name
is
put
for
their
protection
and
leading
,
till
they
wilfully
break
Covenant
with
him
,
and
run
from
him
;
we
deny
them
that
place
in
the
prayers
and
blessings
of
the
Church
of
God
put
up
for
all
of
it
,
which
otherwise
they
should
share
in
;
we
deny
them
much
,
so
far
as
lies
in
our
power
to
deny
,
or
grant
to
them
.
But
it
s
said
again
,
2.
That
Tertulliaen
an
Ancienter
Writer
,
who
was
in
Cyprians
account
his
Master
,
argues
rather
for
delaying
Baptism
,
except
in
case
of
necessity
,
till
they
come
to
riper
years
.
To
that
I
answer
.
1.
That
Tertullian
,
and
after
him
Nazianzen
,
doth
so
indeed
,
but
then
it
s
to
be
minded
,
that
they
neither
deny
Infant-baptism
to
have
been
practised
in
the
Church
in
and
before
their
times
,
or
in
the
Apostles
times
.
Nor
2.
That
its
lawful
to
be
practised
,
for
in
case
of
necessity
they
both
allow
it
.
Yea
,
it
s
to
be
noteds
2.
That
it
was
practised
in
those
more
ancient
times
,
even
within
140
years
after
Christ
without
any
known
beginning
;
for
Tertullians
arguing
for
their
delaying
their
Baptism
,
implies
as
plainly
that
there
was
then
an
use
to
baptize
them
,
as
in
far
latter
times
Barnards
noting
some
to
have
denied
Infant-baptism
,
proves
,
That
there
were
Antipedobaptists
in
those
latter
Ages
,
in
,
or
before
Bernard's
time
:
yea
,
it
s
to
be
noted
also
,
Non
minori
de
causa
innupti
quoque
procrastinandi
in
quibus
tentatio
per
parata
est
,
tam
virginibus
per
maturitatem
,
quam
viduis
pervagationem
,
donec
aut
nubant
aut
continentia
corroborentur
.
Tex
.
de
Bapt.
3.
That
by
the
same
reason
we
may
as
well
deny
Baptism
to
young
men
unmarried
,
and
widdows
,
though
they
profess
faith
in
Christ
,
for
even
their
delaying
Baptism
too
,
till
either
they
be
married
,
or
are
confirmed
in
chastity
,
that
is
,
in
a
resolution
of
a
single
life
,
the
same
Tertullian
endeavours
to
perswade
in
the
same
place
.
And
indeed
,
there
is
as
little
positive
mention
of
young
unmarried
persons
being
baptized
,
though
of
twenty
years
of
age
,
or
upward
,
(
that
were
not
single
all
their
lives
after
it
at
least
)
as
there
is
of
Infans
being
baptized
,
and
yet
I
think
no
Antipedobaptists
in
the
world
will
deny
,
that
such
unmarried
persons
,
though
not
resolved
against
marriage
,
may
lawfully
be
baptized
.
It
s
no
rare
thing
to
find
the
ancient
Writers
regarding
some
reasonings
of
their
own
to
grow
superstitious
in
delaying
,
or
denying
Gods
Ordinances
,
as
is
evident
again
in
Tertullian
denying
the
lawfulness
of
second
marriages
;
and
what
other
but
superstition
was
Constantines
,
and
others
,
putting
off
Baptism
,
till
towards
their
end
?
Sure
we
can
find
no
one
Scripture
instance
for
putting
off
persons
that
come
to
be
baptized
,
till
a
greater
knowledge
attained
,
or
more
exact
walking
testified
,
or
the
like
.
That
practise
rather
sprung
from
a
conceit
that
Baptism
cleared
them
of
all
their
sins
,
and
so
they
thought
it
good
wisdom
to
act
out
what
sins
they
had
a
mind
to
act
,
or
thought
they
should
act
before
Baptism
,
rather
then
after
,
and
so
they
deferred
Baptism
the
longer
.
Besides
,
we
may
note
,
4.
That
Tertullian
is
as
weak
to
the
full
in
his
arguing
against
Infant-baptism
,
as
any
in
arguing
for
it
.
For
,
1.
He
takes
for
granted
,
That
that
Speech
of
Christ
to
his
Disciples
,
Suffer
little
children
to
come
to
me
,
speaks
of
coming
to
Baptism
:
But
answers
it
thus
,
Viniat
dum
adolescant
,
&c.
Let
them
come
when
they
are
grown
up
,
let
them
be
made
Christians
when
they
can
know
Christ
?
Were
not
these
,
or
some
such
like
,
the
thoughts
of
the
Disciples
with
whom
Christ
was
offended
?
And
can
that
be
the
meaning
of
Christ
,
when
he
rebuked
them
for
not
letting
them
come
at
the
present
when
as
yet
they
were
not
grown
up
?
and
when
he
in
their
very
Infancy
blessed
them
,
and
said
,
Of
such
is
the
Kingdom
?
But
would
Tertullian
indeed
have
them
come
then
when
they
are
grown
up
?
No
,
they
must
stay
a
little
longer
too
,
till
they
be
married
,
or
setled
in
their
resolution
of
chastity
.
And
whereas
he
says
further
,
Why
should
innocent
Age
hasten
to
the
remission
of
their
sins
?
It
appears
,
he
thought
that
Baptism
gave
remission
,
as
well
as
they
that
reasoned
for
it
:
And
indeed
,
that
being
granted
,
his
reasoning
must
needs
be
the
worse
of
the
two
,
for
he
speaks
,
as
if
they
were
so
innocent
,
as
that
they
needed
no
remission
,
whereas
the
truth
is
,
They
also
are
by
nature
so
polluted
with
sin
,
and
under
the
guilt
of
it
,
as
that
they
also
need
washing
and
remission
,
or
else
they
cannot
be
partakers
of
eternal
salvation
.
This
seems
to
savour
rather
of
the
fore-mentioned
ground
for
their
delaying
Baptism
,
till
they
have
committed
many
sins
,
that
so
therein
they
might
receive
the
forgiveness
of
them
all
together
,
and
not
with
the
Scripture-grounds
of
Baptisme
.
Though
that
God
doth
hold
forth
to
men
the
forgiveness
of
their
sins
in
Christ
,
and
seals
or
testifies
it
in
Baptism
,
I
believe
,
viz.
That
they
submitting
to
his
Government
by
Christ
,
for
the
future
shall
have
remission
of
what
is
past
:
yea
,
by
believing
in
him
shall
meet
with
eternal
salvation
.
And
the
Church
so
receiving
,
remits
all
that
was
past
,
reckoning
them
no
longer
,
as
in
the
unbaptized
state
in
the
world
,
but
as
Subjects
unto
Christ
,
till
after-follies
appearing
,
bring
them
under
new
censures
.
The
practise
we
find
then
without
any
known
beginning
in
Ecclesiastical
Record
,
but
the
warrantableness
of
that
practise
we
must
have
in
the
Scriptures
.
Now
what
warrant
there
is
for
it
in
the
Scriptures
,
I
have
before
shewed
:
To
which
I
know
not
what
more
can
be
added
,
except
we
should
take
in
that
Prophecy
too
,
that
speaks
of
the
Gentiles
bringing
in
children
to
the
Church
of
God
on
their
shoulders
,
and
in
their
arms
,
Isai
.
49.22
.
Which
why
it
may
not
be
as
literally
to
be
verified
as
the
23d
.
That
Kings
shall
be
their
nursing
Fathers
,
and
Queens
their
nursing
Mothers
,
I
think
is
hard
to
shew
:
Except
we
will
jurare
in
verba
,
take
this
or
that
mans
bare
saying
,
it
s
otherwise
for
sufficient
proof
of
it
.
Christ
being
a
child
born
to
the
Jews
,
and
born
in
Bethlehem-Judah
,
and
his
coming
meekly
riding
on
an
Ass
,
his
being
pierced
in
his
hands
and
feet
,
their
giving
him
vinegar
to
drink
,
and
parting
his
garments
,
and
for
his
vestment
casting
lots
;
all
these
,
with
many
other
passages
,
had
their
literal
fulfilling
,
and
why
this
may
not
be
so
understood
too
,
is
not
sufficiently
proved
by
those
that
deny
it
.
But
as
of
it self
,
it
hath
not
cleanness
enough
in
it
to
satisfie
an
inquisitive
heart
in
the
point
in
hand
:
so
is
the
very
Commission
for
discipling
and
baptizing
,
so
full
and
general
in
its
expression
,
and
other
considerations
before
laid
down
seem
to
be
so
convincing
,
as
that
there
may
be
no
further
need
of
it
;
and
therefore
I
shall
pass
it
,
and
come
to
the
last
point
objected
,
or
to
be
considered
,
viz.
3.
The
Form
of
baptizing
in
water
,
what
it
is
,
whether
dipping
,
plunging
,
or
washing
with
water
:
Concerning
which
,
I
consider
,
1.
That
there
is
no
express
command
tying
us
to
any
of
them
,
or
expressing
,
whether
the
whole
body
,
or
some
part
,
or
what
part
is
to
be
dipped
,
or
washed
,
&c.
as
was
noted
before
,
pag.
4
&
5.
2.
That
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
capable
of
any
of
those
actions
,
The
Pharisees
washing
themselves
before
they
eat
,
though
it
were
but
their
hands
,
is
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Except
they
be
baptized
,
they
eat
not
.
So
it
is
,
verbatim
,
Mark
7.4
.
compared
with
3.6
.
Luke
11.38
.
The
Israelites
being
weted
with
the
Cloud
and
Sea
,
though
into
them
they
were
not
plunged
,
(
the
Cloud
they
could
not
,
it
was
above
them
,
the
Sea
they
passed
through
on
dry
ground
,
and
the
water
stood
up
as
walls
on
either
hand
)
is
called
,
their
being
baptized
,
1
Cor.
10.1
,
2.
So
Heb.
9.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
with
divers
kinds
of
washings
,
in
which
I
conceive
their
sprinkling
with
clean
water
,
and
the
ashes
of
an
heifer
alluded
to
perhaps
in
Ezek.
36.25
.
may
be
included
.
And
whereas
some
say
,
it
s
to
dip
,
Luke
16.24
.
it
s
observable
,
1.
That
the
word
there
,
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
same
root
it
is
,
but
not
of
the
same
word
.
2.
That
's
applyed
to
a
small
part
of
the
body
,
and
not
to
the
whole
body
,
the
tip
,
or
top
of
the
finger
.
3.
That
the
construction
gives
it
rather
to
be
thus
,
that
he
may
wet
his
finger
with
water
;
for
it
s
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
water
;
but
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
may
wet
in
,
or
with
water
.
3.
That
though
it
s
said
,
Some
went
down
into
the
water
,
yet
it
s
not
said
,
whether
the
Baptist
washt
their
body
there
,
or
plunged
them
over
head
and
ears
,
the
word
will
bear
either
,
as
was
noted
before
;
And
they
went
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
8.38
.
may
as
well
be
translated
unto
,
as
into
the
water
;
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
frequently
so
signifying
.
The
Holy
Ghost
then
being
no
more
circumstantial
in
his
expressions
,
as
whether
thrice
,
or
but
once
dipt
or
plunged
,
and
neither
at
all
plunged
,
but
only
washed
,
and
whether
all
over
,
or
but
some
part
;
not
any
where
tying
us
to
any
form
,
I
think
it
somewhat
too
superstitious
to
bind
to
any
of
those
forms
,
and
put
religion
to
this
or
that
,
and
say
thus
,
and
in
this
form
it
must
be
,
or
else
it
is
not
Baptism
.
I
think
dipping
or
plunging
,
is
a
very
good
way
,
and
very
warrantable
[
](A86561-e36360-b)*
*
Veteris
non
aliter
,
quam
mersione
vel
unica
,
vel
trina
baptizabant
.
Graeca
Ecclesia
hodie
baptizand●s
me●git
;
at
climici
quod
deoumberent
baptizati
sunt
,
non
lavacro
integro
,
sed
toto
corpore
aqua
perfuso
:
ita
baptizabatur
novatus
ager
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Casnub
.
,
and
its
probable
they
were
so
baptized
:
But
I
cannot
say
absolutely
it
was
so
,
and
make
it
a
point
of
faith
,
and
of
necessity
to
be
practised
.
I
conceive
the
washing
with
water
in
whole
,
or
in
part
,
so
it
be
into
the
Name
of
Christ
,
and
to
disciple
them
into
his
faith
and
doctrine
,
is
essentially
Baptism
,
for
ought
that
I
can
see
,
substantially
produced
against
it
,
the
rather
because
such
washing
hath
that
name
put
upon
it
,
when
not
used
in
that
way
,
and
to
that
end
,
as
was
shewed
before
:
therefore
such
a
washing
to
this
end
,
viz.
into
the
Name
of
Christ
,
&c.
is
very
capable
of
the
Name
of
his
Baptism
,
or
Baptism
unto
him
:
for
its
the
use
or
end
of
the
application
of
water
,
that
is
rather
to
be
respected
in
this
Ordinance
,
then
the
outward
form
of
applying
it
,
there
being
nothing
in
all
the
Scripture
by
way
of
prescription
,
or
tye
in
it
.
4.
But
what
if
the
Holy
Ghost
himself
do
give
us
an
interpretation
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
declare
unto
us
by
what
manner
of
action
on
the
party
baptized
,
the
thing
therein
signified
is
performed
,
shall
not
that
weigh
more
with
us
then
all
the
authority
of
the
Masters
of
the
Greek
tongues
,
and
all
the
variety
of
significations
that
they
put
upon
the
word
,
amongst
whom
we
find
difference
enough
?
Me
thinks
,
I
hear
all
parties
agreeing
to
it
,
that
if
we
can
find
an
interpretation
of
that
word
of
his
giving
,
they
will
listen
to
it
,
because
he
is
an
Authour
beyond
all
exception
,
and
knew
his
meaning
in
his
own
words
,
better
then
Scapula
,
Budaeus
,
Hesichius
,
Stephanus
,
Casaubon
,
Zepperus
,
Beza
,
or
any
other
whatsoever
.
But
may
some
say
,
Where
shall
we
find
him
giving
its
interpretation
?
I
answer
,
If
we
diligently
compare
the
Scriptures
,
we
shall
easily
find
it
.
To
this
purpose
then
let
us
compare
the
promises
made
by
our
Lord
Jesus
Christ
,
or
predictions
concerning
his
baptizing
,
and
the
performance
thereof
by
him
,
and
sure
that
Act
that
he
used
in
performing
,
is
a
good
Interpretation
of
his
meaning
in
predicting
and
promising
it
.
Well
then
,
let
us
look
into
Matth.
3.11
.
and
see
there
what
John
the
Baptist
says
,
I
indeed
(
says
he
)
baptize
you
with
water
to
repentance
,
but
there
comes
one
after
me
mightier
then
I
,
he
shall
baptize
you
with
the
Holy
Ghost
,
and
fire
.
See
also
,
Acts
1.5
.
John
indeed
baptized
with
water
,
but
ye
shall
be
baptized
with
the
Holy
Ghost
not
many
dayes
hence
.
Now
the
question
is
about
the
manner
of
act
signified
in
this
word
Baptize
,
whether
it
be
accomplished
by
dipping
,
plunging
the
party
baptized
into
the
matter
of
Baptism
,
or
that
wherewith
he
is
baptized
,
or
whether
it
be
performed
by
sprinkling
that
upon
him
,
or
by
what
other
action
.
Now
compare
with
these
fore-mentioned
Scriptures
those
passages
in
which
this
baptizing
promised
was
accomplished
,
and
they
will
clearly
unfold
unto
us
by
what
kind
of
action
the
signification
of
that
word
Baptize
,
is
answered
.
And
first
,
let
that
be
minded
,
that
this
promise
of
Christ
to
baptize
his
Apostles
and
Disciples
with
the
Holy
Ghost
,
was
performed
on
the
Day
of
Pentecost
,
that
soon
after
followed
,
as
all
Interpreters
grant
,
and
is
sufficiently
clear
,
by
comparing
this
first
of
the
Acts
,
with
the
next
following
Chapter
.
Where
we
have
the
accomplishment
of
this
promise
spoken
to
by
the
Apostle
Peter
first
;
in
the
Prophet
Joel's
words
,
and
afterwards
in
his
own
,
in
the
Prophet
Joels
,
Chap.
2.
ver.
16
,
17.
This
(
saith
he
there
)
is
that
that
was
spoken
of
by
the
Prophet
Joel
,
And
it
shall
be
in
the
last
days
,
saith
God
,
that
I
will
pour
out
of
my
Spirit
upon
all
flesh
,
and
your
sons
and
your
daughters
shall
prophecy
,
&c.
In
his
own
,
ver.
33.
This
Jesus
being
at
the
right
hand
of
God
exalted
,
and
having
received
the
promise
of
the
Holy
Ghost
,
hath
shed
,
or
poured
forth
this
that
ye
now
see
,
and
hear
.
What
more
evident
,
then
that
the
Holy
Ghost
himself
here
gives
this
action
of
pouring
forth
the
thing
wherewith
the
party
is
baptized
upon
the
said
person
,
as
the
signification
and
interpretation
of
the
word
Baptize
.
That
which
is
called
baptizing
in
the
promise
,
being
in
the
performance
both
in
the
Prophet
,
and
by
the
Apostle
called
a
pouring
forth
,
or
out
upon
.
See
it
further
cleared
,
by
comparing
Acts
10.45
.
with
Acts
11.16
.
In
the
former
place
it
s
said
,
That
upon
the
Gentiles
was
poured
forth
the
gift
of
the
Holy
Ghost
:
And
in
the
latter
place
,
Peter
tells
his
Brethren
,
That
therein
he
called
to
mind
the
word
of
the
Lord
,
who
said
,
John
indeed
baptized
with
water
,
but
ye
shall
be
baptized
with
the
Holy
Ghost
:
Plainly
implying
,
that
in
pouring
out
the
Holy
Ghost
upon
them
,
he
performed
his
word
of
baptizing
them
with
the
Holy
Ghost
.
Now
if
Jesus
Christ
himself
baptized
with
this
manner
of
action
,
pouring
the
matter
wherewith
he
baptized
upon
the
parties
he
baptized
,
and
the
Holy
Ghost
tells
us
the
act
signified
in
the
word
Baptize
,
be
in
that
manner
acted
,
who
can
deny
that
that
manner
of
acting
upon
the
party
baptized
,
is
a
right
way
of
baptizing
them
?
Can
we
have
a
better
pattern
in
Baptizing
to
imitate
,
then
the
Lord
himself
?
Or
can
we
baptize
in
a
better
form
of
acting
then
he
?
Or
can
we
doubt
that
this
form
of
pouring
out
water
upon
the
party
baptized
,
is
Baptism
wi●h
water
,
when
the
same
form
of
pouring
out
Spirit
,
is
plainly
the
baptizing
with
Spirit
?
The
difference
in
the
matter
of
Baptism
changes
not
the
signification
of
the
act
implyed
in
the
word
Baptize
:
especially
that
phrase
of
baptizing
with
Spirit
,
and
pouring
out
of
Spirit
:
having
evident
allusion
to
,
and
being
borrowed
from
the
pouring
out
of
water
,
and
baptizing
with
water
,
if
baptizing
with
water
be
not
to
be
performed
by
pouring
out
water
upon
the
person
we
baptize
;
neither
then
is
it
proper
to
call
the
pouring
out
of
Spirit
upon
one
the
baptizing
him
with
Spirit
,
in
Metaphorical
Speeches
words
being
borrowed
from
the
things
to
which
the
resemblance
is
made
,
and
applyed
to
the
things
resembled
.
Now
in
that
way
used
in
the
Congregations
in
England
,
that
are
Pedobaptists
,
it
cannot
be
denyed
that
the
Act
of
Baptism
is
performed
by
pouring
water
upon
the
child
,
or
person
baptized
,
less
or
more
,
and
less
and
more
herein
makes
no
essential
difference
,
so
there
be
water
poured
out
upon
them
,
with
intent
to
,
or
for
discipling
to
that
Name
of
Jesus
,
by
the
Holy
Ghosts
own
interpretation
of
the
word
,
it
may
truly
be
called
Baptism
,
sprinkling
with
water
,
being
not
different
from
pouring
out
much
water
upon
them
,
except
in
the
quantity
of
the
water
:
And
both
Metaphors
are
used
in
the
Scripture
,
to
signifie
the
same
spiritual
thing
signified
in
Baptism
.
As
in
Isai.
52.15
.
He
that
is
Christ
shall
sprinkle
many
Nations
.
And
truly
,
I
am
not
satisfied
that
the
Holy
Ghost
there
uses
that
expression
only
to
signifie
his
sprinkling
his
grace
or
doctrine
upon
them
,
but
also
to
signifie
and
foretel
the
sprinkling
them
by
way
of
Baptism
into
his
Name
by
his
Servants
,
and
that
with
reference
to
that
fore-seen
,
he
uses
this
phrase
,
to
signifie
his
sprinkling
them
with
his
grace
or
doctrine
also
.
Why
we
may
not
interpret
the
Holy
Ghost
as
literally
here
,
as
in
the
expressions
next
following
,
and
all
along
the
next
Chapter
,
I
see
no
convincing
reason
as
yet
that
can
be
produced
.
So
in
Ezek.
36.25
.
I
will
sprinkle
clean
water
upon
you
,
and
ye
shall
be
clean
,
differs
not
in
substance
from
that
in
Isai.
44.3
,
4.
I
will
pour
water
upon
him
that
is
thirsty
,
&c.
Though
I
confess
there
is
another
Metaphor
in
it
,
and
another
operation
of
the
grace
of
God
there
hinted
:
So
that
I
hope
by
the
light
of
this
consideration
,
the
Antipedobaptists
will
see
that
there
is
no
such
necessity
of
plunging
or
dipping
for
the
baptizing
a
person
,
as
men
are
ready
to
be
perswaded
by
they
noise
the
make
about
it
.
Object
.
I
know
some
object
those
phrases
of
being
buried
with
Christ
in
Baptism
,
Rom.
6.3
,
4.
Collos.
2.12
.
As
if
the
Apostle
there
in
spoke
of
the
external
rite
of
Baptism
,
burying
the
body
of
the
party
baptized
under
the
water
for
some
short
space
of
time
,
as
is
used
in
plunging
men
.
Answ.
1
To
which
I
answer
,
That
perhaps
they
might
have
such
a
rite
,
and
such
a
rite
is
very
consistent
with
Baptism
,
and
might
laudably
be
practised
,
but
that
it
is
essential
to
Baptism
,
or
that
indeed
they
so
did
in
baptizing
,
is
more
then
any
Scripture
will
inforce
;
much
less
these
instanced
in
the
Objection
:
And
I
am
sure
we
have
no
express
command
tying
us
,
(
as
is
once
,
and
again
said
)
to
the
so
doing
:
It
s
true
,
we
read
of
some
,
that
they
went
down
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
,
or
unto
the
water
,
See
Act:
8.39
.
Matth.
3.16
.
and
that
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
come
up
again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
,
or
out
of
the
water
:
but
then
these
phrases
are
evidently
distinct
from
the
act
of
baptizing
,
the
one
prceeding
it
,
and
the
other
after
it
,
and
not
either
of
them
of
the
essence
of
the
baptizing
,
which
whether
it
were
by
washing
them
,
or
plunging
them
over
head
and
ears
,
or
pouring
water
on
them
,
is
not
mentioned
:
Nor
are
these
phrases
always
used
about
baptizing
,
as
in
the
Baptism
of
Cornelius
,
and
his
friends
,
and
houshold
;
there
it
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Can
any
forbid
water
that
these
should
not
be
baptized
?
The
phrase
of
prohibiting
water
may
seem
rather
to
signifie
that
water
be
brought
to
them
for
that
purpose
to
baptize
them
,
however
we
read
not
that
either
they
,
or
the
Jaylors
house
,
or
Lydia's
went
into
the
water
.
2.
But
those
phrases
of
Burying
with
Christ
in
Baptism
,
seem
not
to
determine
,
or
tell
us
the
outward
rite
of
baptizing
with
water
,
for
then
the
rising
with
Christ
too
should
point
to
something
in
the
same
,
for
they
both
are
said
to
be
in
Baptism
,
Col.
2.12
.
Now
that
the
latter
doth
not
,
me
thinks
,
this
will
evince
,
That
that
rising
with
him
said
to
be
in
Baptism
,
is
a
rising
by
the
faith
of
the
operation
of
God
that
raised
Christ
from
the
dead
;
which
faith
sure
gave
not
the
power
of
their
bodily
rising
up
from
under
the
waters
in
Baptism
,
but
they
rose
from
under
them
by
the
power
naturally
in
their
own
persons
,
or
in
them
that
baptized
them
:
for
neither
had
all
that
were
baptized
that
faith
of
the
operation
of
God
raising
Christ
from
the
dead
,
as
is
evident
in
many
of
the
multitudes
baptized
by
John
,
Who
though
they
rejoyced
in
his
light
for
a
season
,
yet
abide
not
to
the
faith
or
understanding
of
Christ
raised
from
the
dead
.
Acts
8.20
,
21
,
22
,
Ti●
.
1.16
.
And
as
its
evident
in
Simon
Magus
,
and
many
in
the
Churches
charged
to
have
a
dead
faith
,
a
profession
of
knowing
God
,
but
indeed
were
in
works
denyers
of
him
,
&c.
Who
either
rose
not
from
under
the
waters
by
the
faith
of
Gods
operation
,
or
else
had
afterward
lost
it
again
:
but
I
conceive
it
cannot
be
any
where
probably
proved
,
that
they
then
had
any
such
divine
believing
.
3.
I
conceive
then
that
those
phrases
speak
either
of
the
internal
baptizing
by
Spirit
,
which
the
Saints
and
faithful
had
proved
,
in
which
their
hearts
were
broken
off
from
self
,
and
world
,
dead
and
buried
to
all
confidences
in
the
flesh
,
and
buried
into
fellowship
with
Christ
in
his
death
,
to
yeild
up
to
conformity
to
him
therein
,
in
which
also
they
experimented
a
quickening
and
raising
up
of
their
hearts
to
confidence
in
God
,
and
readiness
to
walk
in
newness
of
life
.
Upon
which
grounds
the
Apostle
after
infers
,
If
then
ye
be
risen
with
Christ
,
seek
those
things
that
are
above
,
Col.
3.1
.
In
which
surely
he
must
need
speak
of
their
internal
rising
by
the
answer
of
a
good
conscience
in
the
inward
washing
them
with
the
grace
of
God
;
for
as
to
the
rising
up
out
of
the
water
of
Baptism
in
the
external
Ordinance
,
there
could
be
no
ground
for
an
if
,
as
if
any
of
them
,
in
case
they
ever
were
plunged
or
buried
under
it
,
never
came
out
,
or
rose
up
again
there
:
Yea
,
why
might
he
not
upon
that
ground
put
in
that
partitive
clause
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
many
of
us
as
were
baptized
into
Christ
,
Rom.
6.3
.
Gal.
3.26
,
27.
As
if
perhaps
not
all
outwardly
baptized
,
and
of
the
Church
in
its
external
form
,
had
experience
of
this
Baptism
here
spoken
of
.
Beside
,
Circumcision
is
sometime
so
spoken
of
,
not
for
the
outward
Ordinance
,
but
the
inward
frame
of
the
heart
,
or
circumcision
in
the
spirit
,
as
in
Rom.
2.28
,
29.
Phil.
3.3
.
Jer.
4.4
.
And
why
the
Apostle
might
not
speak
of
Baptism
in
such
a
way
too
,
as
to
speak
of
the
inward
real
Baptism
of
the
heart
,
and
not
of
the
flesh
,
I
see
no
reason
can
be
given
of
any
force
at
all
.
Nay
it
s
sure
the
Apostle
Peter
doth
speak
of
Baptism
in
that
sence
,
1
Pet.
3
21.
Baptism
now
saves
us
not
the
putting
away
the
filth
of
the
flesh
,
which
is
done
in
the
outward
act
of
the
external
Ordinance
,
but
the
stipulation
or
answer
of
a
good
conscience
through
the
resurrection
of
Christ
:
which
place
seems
well
to
open
and
answer
to
that
in
Col.
2.12
.
Or
,
4.
If
we
take
them
to
speak
also
of
outward
baptizing
,
then
it
shews
not
so
much
the
external
form
and
ceremony
of
it
,
as
the
inward
end
,
intention
,
and
scope
of
it
.
It
s
a
coming
into
Christ
at
least
,
so
far
as
to
the
outward
Institution
and
Government
,
and
so
a
professed
Obligation
to
him
,
and
to
his
death
,
to
look
for
all
salvation
there-through
,
and
have
fellowship
with
him
therein
.
In
which
the
person
baptized
was
deaded
to
the
world
in
its
former
,
or
all
other
Institutions
,
Religions
,
Hopes
,
Fellowships
,
Priviledges
,
and
as
it
were
buried
thereto
,
(
especially
as
things
stood
in
those
times
,
in
which
he
that
came
under
the
acknowledgment
and
profession
of
Christ
,
became
therein
as
a
man
dead
,
and
buried
to
all
esteem
,
and
repute
or
love
of
the
world
,
)
that
so
they
should
,
or
might
walk
in
newness
of
life
,
after
the
new
Institution
and
Doctrine
of
Christ
,
unto
which
we
are
in
Baptism
delivered
,
and
not
according
to
the
old
and
wild
inclinations
of
our
nature
or
customs
,
and
institutions
of
the
world
.
And
this
holds
true
be
the
external
form
of
baptizing
what
it
will
,
and
let
Baptism
be
understood
to
reach
as
far
as
it
will
;
for
whether
the
body
be
dipt
or
washt
in
whole
or
in
part
into
the
Name
and
profession
of
Christ
:
A
man
is
thereby
buried
with
him
,
and
made
as
a
dead
man
out
of
sight
to
the
love
and
esteem
of
the
enemies
of
Christ
;
and
is
obliged
and
bound
to
be
so
,
as
to
the
hopes
,
confidences
,
delights
,
customs
,
and
vanities
of
the
world
,
to
be
to
all
them
as
dead
and
buried
,
that
so
he
may
walk
in
the
Doctrine
and
Instruction
of
Christ
,
which
also
will
render
a
man
as
a
dead
,
crucified
,
or
buried
thing
to
the
world
.
And
here
is
a
putting
on
Christ
,
as
to
external
profession
and
obligation
,
so
much
the
outward
Baptism
brings
under
the
bond
of
,
and
delivers
up
unto
:
And
where
ever
the
soul
is
inwardly
baptized
into
the
death
of
Christ
,
there
in
that
death
of
his
its
buried
with
him
to
all
its
former
hopes
,
confidences
,
and
principles
,
really
and
actually
,
(
though
spiritually
,
and
not
carnally
)
and
therein
it
s
quickened
up
to
live
to
God
in
newness
of
life
,
having
really
put
on
Christ
,
as
to
interest
in
his
priviledges
,
and
conformity
to
him
,
crucified
as
to
the
old
man
,
but
quickened
in
the
new
.
Which
word
(
crucified
)
is
there
used
of
that
said
to
be
done
in
Baptism
,
as
also
the
word
planting
together
with
him
,
ver.
5
,
6.
Though
I
think
they
should
grosly
mistake
the
Apostle
,
that
should
thence
argue
,
that
they
had
some
such
outward
rites
of
resembling
a
crucifying
,
and
an
implanting
in
their
external
baptizing
.
In
what
is
said
,
I
suppose
their
mistake
also
may
appear
,
who
from
these
and
the
like
places
argue
,
and
conclude
,
Mr
Law●
.
That
the
External
Baptizing
is
a
Seal
of
union
with
Christ
,
and
forgiveness
of
sins
,
&c.
which
cannot
be
true
:
Except
by
union
with
Christ
they
mean
by
way
of
profession
,
or
engaged
subjection
to
his
doctrine
,
as
all
baptized
into
Moses
,
became
in
that
sense
one
with
him
;
or
as
they
that
subscribe
and
come
under
the
Parliamentary
Authority
,
are
in
that
sense
one
with
them
.
And
so
indeed
its
true
.
That
in
Baptism
we
are
buried
with
Christ
,
to
external
Circumcision
,
and
so
to
the
Observations
of
Moses
Law
,
and
become
of
his
party
,
or
under
his
way
of
institution
,
and
nurture
,
obliged
to
his
doctrine
and
commands
,
in
whom
we
receive
the
end
of
all
Moses
his
institution
;
and
except
by
forgiveness
of
sins
,
is
meant
the
not
imputing
former
trespasses
,
or
the
guilt
of
them
,
to
the
prohibiting
or
keeping
out
from
his
Church
and
Kingdom
,
but
that
they
may
be
admitted
thereinto
to
wait
upon
him
,
and
attend
to
him
therein
for
spiritual
union
with
,
renovation
by
,
and
conformity
to
Christ
;
for
so
we
grant
,
God
was
in
Christ
reconciling
the
world
to
himself
,
not
imputing
their
trespasses
to
them
,
and
hath
so
blotted
out
the
hand-writing
of
Ordinances
against
all
Nations
,
Col.
2.15
.
that
he
welcometh
them
in
their
coming
in
to
him
,
and
reckoneth
them
no
more
unclean
,
nor
will
charge
their
follies
upon
them
,
so
as
to
debar
their
coming
in
amongst
his
people
,
to
be
a
people
to
him
,
as
we
noted
before
.
Only
such
Jews
,
as
(
like
the
elder
son
in
the
parable
,
Luke
15.
)
stumble
,
and
will
not
come
in
,
and
such
Gentiles
as
count
it
a
foolish
offer
that
is
made
them
,
and
joyn
in
unbelief
with
the
Jews
,
or
make
fond
excuses
,
and
refuse
,
deprive
themselves
of
the
benefit
of
that
non-imputation
of
their
trespasses
,
which
the
Gospel
proclaims
to
all
,
and
Baptism
seals
to
all
that
come
in
by
vertue
of
that
general
Proclamation
,
2
Cor.
5.19
.
Rom.
11.11
,
12
,
15.
But
if
by
union
with
Christ
,
is
meant
,
as
I
conceive
it
is
,
union
in
spirit
,
and
spiritual
priviledges
to
eternal
life
,
and
by
remission
of
sins
,
such
a
forgiveness
,
as
to
take
them
into
Covenant
,
as
proper
heirs
of
its
peculiar
priviledges
and
blessings
,
and
right
to
the
eternal
inheritance
,
then
though
Baptism
witnessing
to
Christ
,
and
pointing
us
to
him
,
witness
to
the
enjoyment
of
that
union
and
forgiveness
through
the
hearty
belief
on
Christ
,
yet
it
sealeth
them
not
to
the
several
parties
baptized
outwardly
,
as
their
undoubted
portion
and
priviledge
in
and
by
coming
to
this
Baptism
,
and
so
to
be
profest
Subjects
in
the
Kingdom
,
or
Church-state
of
Christ
,
to
be
enjoyed
by
them
.
The
sealing
of
that
is
the
proper
work
of
the
Spirit
of
Christ
,
as
hath
been
noted
before
.
And
thus
have
we
also
viewed
these
Objections
.
But
,
4.
In
perusing
Master
Kendals
Answer
to
Master
Goodwin
,
I
have
lately
met
with
one
other
Argument
,
which
though
propounded
only
Ad
hominem
,
and
by
way
of
Objection
by
him
to
Master
Goodwin
,
as
endeavouring
to
shew
an
inconsistency
in
his
principles
,
and
doctrines
,
yet
as
I
apprehend
may
seem
to
carry
some
shew
of
weight
in
it
amongst
some
of
the
Antipedobaptists
,
that
believe
the
Extent
of
Christs
Death
and
Ransom
;
yea
,
it
makes
me
call
to
mind
,
that
it
is
a
prime
Argument
with
many
of
them
,
and
therefore
I
conceive
it
very
needful
to
say
something
to
it
,
and
shew
its
invalidity
.
It
is
to
this
purpose
.
Christ
by
his
death
and
sufferings
hath
wholly
dissolved
,
Object
.
4
and
taken
off
from
all
men
the
guilt
and
condemnation
that
was
brought
on
all
men
by
Adams
sin
,
and
so
from
all
Infants
,
so
as
that
none
shall
perish
now
,
but
for
his
own
personal
sinning
against
the
Government
and
goodness
of
God
by
Christ
;
therefore
as
Tertullian
says
,
Quid
festinet
innocens
aetas
ad
remissionem
?
Seeing
Infants
are
not
in
danger
of
perishing
while
such
,
nor
have
any
sin
to
be
washed
from
,
no
need
is
there
of
their
being
baptized
.
To
this
purpose
is
Master
Kendals
reasoning
once
and
again
,
and
particularly
in
Chapt.
17.
Pag.
203.
twice
,
and
again
,
Pag.
207.
To
which
I
answer
.
Answ.
1
1.
By
denying
the
Consequence
,
because
though
Christ
indeed
hath
dyed
for
all
,
and
through
his
death
the
benefit
is
to
all
men
to
justification
of
life
,
Rom.
5.18
.
So
as
that
there
is
salvation
extendible
to
them
in
the
publick
person
,
and
tenderable
to
them
in
the
Gospel
.
So
as
that
They
are
so
far
redeemed
from
under
the
Law
,
or
first
Covenant
made
with
Adam
,
as
that
though
they
have
broken
it
in
him
,
yet
they
are
not
under
a
necessity
of
destruction
,
but
Christ
hath
power
to
forgive
their
sins
,
and
bring
them
unto
God
,
that
sin
and
law
notwithstanding
:
And
no
Scripture
speaks
of
any
perishing
finally
,
for
that
Adam
sinned
but
generally
for
their
own
personal
rejections
of
the
light
,
imprisonings
of
the
truth
,
abuses
of
goodness
,
and
patience
,
and
rebellions
against
Spirit
,
by
and
through
Jesus
Christ
extended
and
afforded
,
as
witness
,
Prov.
1.22
,
23
,
24.
&c.
Ezek.
24.13
.
Josh.
3.19
.
and
12.48
.
Rom.
1.18
,
19
,
20
,
21-28
.
2
Thes.
1.7
.
&
2.10
.
Rom
,
2.4
,
5.
with
divers
others
,
which
also
seem
to
me
,
Part.
2.
p.
83.
may
be
inforced
from
Master
Kendals
own
concessions
;
As
when
he
grants
,
That
all
the
goodness
,
patience
,
mercy
,
men
enjoy
,
they
have
it
as
the
purchase
,
and
procurement
of
Christ
;
no
such
good
thing
being
extendible
according
to
the
Covenant
with
Adam
,
broken
by
us
,
for
from
thence
will
it
not
plainly
follow
,
That
he
stood
in
the
breach
,
stopt
the
course
of
the
Law
,
cursing
us
only
,
and
debarring
us
of
all
good
,
and
gave
it
its
satisfaction
for
all
for
their
breach
of
it
,
and
sin
against
it
;
that
being
in
it self
inflexible
,
and
not
otherwise
diverted
from
accursing
us
,
and
depriving
us
of
all
good
but
by
satisfaction
given
to
it
in
some
other
bearing
its
sentence
for
us
;
for
if
the
Law
could
upon
other
terms
have
dispensed
with
our
enjoyment
of
good
,
and
suspended
its
sentence
;
yea
,
have
permitted
mercy
to
us
instead
of
curse
;
we
do
in
vain
put
the
enjoyment
of
of
those
good
things
upon
Christs
Mediation
.
If
then
he
hath
suffered
the
curse
of
it
for
all
,
and
so
given
it
its
demands
,
as
that
he
hath
power
to
give
contrary
to
its
sentence
,
then
are
all
men
no
longer
under
it
,
as
the
Covenant
of
life
,
and
favour
in
the
sight
of
God
,
or
in
regard
of
his
binding
them
to
live
by
their
personal
obedience
of
it
in
Adam
,
and
themselves
,
or
else
for
ever
to
be
accursed
,
and
perish
;
Though
in
mens
consciences
it
have
this
dominion
,
unless
and
till
their
ignorant
hearts
be
better
informed
,
Isai.
42.6
.
and
49.6
,
7.
Matth.
25.31
.
to
the
end
.
and
believe
the
truth
,
and
as
a
means
of
convincement
of
sin
,
and
so
tending
to
salvation
,
it
is
yet
in
its
force
,
as
in
the
hand
of
Christ
,
who
is
become
the
Covenant
to
the
people
,
according
to
mens
subjection
,
to
whom
in
the
light
he
affords
,
or
sinning
against
him
,
they
are
now
to
be
judged
.
Though
all
this
,
I
say
,
be
so
,
yet
it
follows
not
from
thence
,
either
,
1.
That
Infants
are
guilty
of
,
or
have
no
sin
in
them
:
For
the
death
of
Christ
neither
maketh
them
less
guilty
of
having
sin
in
Adam
,
or
of
being
guilty
of
that
sin
as
in
him
,
nor
doth
it
take
corruption
or
uncleanness
out
of
them
by
its
self
;
men
may
be
guilty
in
themselves
of
that
that
is
not
imputed
to
them
,
and
for
which
being
forgiven
,
they
shall
not
suffer
.
Paul
nevertheless
charges
himself
with
being
the
chief
of
sinners
,
because
his
sin
was
forgiven
him
through
the
blood
of
Christ
,
1
Tim.
1.15
.
And
it
is
not
Christs
dying
for
men
simply
renews
then
,
but
the
discovery
of
the
grace
and
truth
of
God
to
them
,
and
the
belief
of
it
with
the
operations
of
the
Spirit
of
God
therein
,
that
cleanses
both
the
conscience
and
spirit
of
men
.
Children
are
conceived
in
iniquity
,
and
born
in
sin
,
spring
out
of
an
unclean
root
,
and
therefore
are
unclean
in
themselves
,
Job
14.4
.
Psal.
51.4
,
5.
or
,
2.
That
Baptism
(
were
it
so
)
is
needless
for
,
1.
The
Death
of
Christ
for
a
man
is
so
far
from
rendring
Baptism
needless
to
that
man
,
that
indeed
there
is
no
ground
for
baptizing
any
man
but
by
vertue
of
,
and
upon
the
account
of
his
death
for
him
.
Christ
as
dead
,
and
risen
for
us
,
is
the
ground
and
foundation
of
all
mercies
,
and
of
all
ordinances
,
and
the
promise
of
him
was
the
foundation
of
all
the
ordinances
before
his
coming
,
1
Cor.
3.11
.
Ephes.
2.20
.
as
might
easily
be
evidenced
.
Had
it
not
been
for
his
stepping
in
,
we
had
forthwith
upon
breach
of
Gods
Covenant
layn
for
ever
in
death
and
misery
without
any
mercy
,
or
favour
to
us
,
or
hope
of
delivery
:
but
for
that
Christ
had
not
had
authority
and
power
over
any
man
to
dispense
favour
to
him
,
or
deal
otherwise
with
him
,
then
according
to
the
desert
of
his
sin
,
and
sentence
of
the
Law
,
nor
had
there
been
any
remission
of
sins
either
to
be
sealed
to
,
or
sought
for
by
any
person
,
nor
no
way
for
adoring
or
worshipping
God
,
nor
could
ten
thousand
baptisms
do
,
or
have
done
any
man
the
least
benefit
,
had
not
Christ
dyed
for
him
;
therefore
,
me
thinks
,
its
strange
,
that
the
granting
of
this
should
make
Baptism
needless
,
but
for
which
Baptism
is
wholly
groundless
.
This
might
easily
be
retorted
against
himself
,
that
there
is
no
ground
for
baptizing
children
,
or
very
uncertain
if
Christ
dyed
not
for
all
;
it
would
then
be
rather
needful
of
the
two
,
to
say
till
they
grow
up
,
and
give
some
testimony
of
their
faith
,
and
so
hopes
that
they
are
of
the
Election
,
especially
Baptism
being
into
the
death
of
Christ
,
Rom.
4.2
,
3.
that
we
may
have
good
ground
to
baptize
them
into
that
that
's
for
them
.
2.
Baptism
doth
neither
take
sin
out
of
the
nature
,
nor
off
of
the
conscience
:
I
say
this
Baptism
by
water
,
1
Pet.
3.21
.
much
less
doth
it
take
sin
from
before
the
presence
of
God
,
so
as
that
he
imputes
it
not
to
men
,
that
the
having
these
things
undone
,
should
be
the
ground
of
its
Administration
,
as
the
Objection
supposes
,
while
the
supposing
those
things
to
be
already
done
by
the
death
of
Christ
,
is
brought
to
argue
it
needless
.
As
its
the
sufferings
of
Christ
that
hath
satisfied
for
sin
,
and
redeemed
men
from
under
the
first
Covenant
,
to
be
now
dealt
with
in
,
and
through
Christ
the
Mediatour
,
and
hath
opened
the
way
for
men
to
God
again
,
so
it
s
the
belief
and
receipt
of
the
truth
,
and
grace
of
God
,
in
,
and
upon
which
,
God
forgives
and
acquits
actual
sinners
of
fore-going
sins
,
and
justifies
them
,
and
that
both
washes
sins
off
from
the
conscience
,
and
purifies
the
heart
,
and
conversation
.
This
outward
Baptism
then
doth
neither
after
believing
,
nor
before
,
take
away
sin
.
That
phrase
,
Arise
,
and
be
baptized
,
and
wash
away
thy
sins
,
calling
upon
the
Name
of
the
Lord
,
Acts.
22.13
.
signifies
but
either
,
that
in
calling
upon
the
Name
of
the
Lord
,
and
yielding
himselfe
to
his
Baptism
,
he
should
,
1.
Declare
and
manifest
his
hearty
closing
with
the
Lord
Jesus
,
and
that
he
did
repent
him
really
of
his
former
practises
against
him
,
and
so
should
manifest
,
That
he
received
forgiveness
of
his
sins
,
or
,
2.
That
so
he
should
receive
the
external
soul
,
or
ratification
of
forgiveness
of
sins
to
the
believer
.
And
so
,
3.
Receive
a
Ministerial
forgiveness
,
or
washing
them
away
,
so
as
to
be
no
longer
reckoned
by
the
Church
a
persecuter
of
it
,
and
stranger
from
it
,
but
to
be
owned
by
them
,
as
cleansed
from
his
former
sins
:
and
that
phrase
,
Baptized
for
the
forgiveness
of
sins
,
Acts
2.38
.
That
that
hath
sealed
forgiveness
of
sins
in
Christ
to
them
,
to
be
dispensed
in
believing
,
and
that
in
yeilding
to
the
Name
,
and
entering
into
the
Profession
,
and
Church
of
Christ
,
they
were
in
the
way
to
receive
it
from
him
,
or
have
it
sealed
to
them
:
But
those
phrases
prove
not
,
That
the
outward
Baptism
either
satisfied
for
,
or
procured
cleansing
in
conscience
or
heart
from
sin
.
3.
The
having
sin
taken
away
off
from
men
in
point
of
obnoxiousness
to
punishment
,
or
off
of
their
consciences
;
yea
,
the
putting
a
man
into
such
a
condition
,
as
in
which
he
is
actually
capable
of
salvation
,
and
so
the
rendring
Baptism
not
necessary
to
salvation
,
doth
not
take
away
the
need
of
Baptism
,
or
make
that
the
Administration
of
it
should
be
groundless
,
for
,
1.
Then
none
should
be
baptized
at
all
;
for
we
do
not
find
Baptism
asserted
as
necessary
to
salvation
to
any
in
the
Scripture
,
(
I
mean
the
outward
Baptism
,
)
so
as
that
without
it
no
salvation
.
We
find
.
He
that
believes
and
it
baptized
▪
shall
be
saved
,
Mark
16.16
.
but
never
he
that
believes
must
be
baptized
,
that
or
else
he
must
be
damned
;
Certainly
the
thief
on
the
cross
,
unless
baptized
before
,
was
not
at
all
baptized
,
yet
was
saved
;
and
surely
Cornelius
being
justified
of
God
,
and
the
Holy
Ghost
being
poured
upon
him
,
might
have
gone
to
Heaven
had
he
dyed
then
before
he
was
baptized
,
and
many
went
to
Heaven
before
it
was
instituted
.
2.
Then
both
the
Antipedobaptists
,
and
Master
Kendal
baptize
needlesly
,
for
,
1.
The
Antipedobaptists
say
,
All
its
necessity
,
is
but
a
Necessitas
precepti
,
as
the
precept
for
it
makes
it
necessary●
▪
They
believe
before
they
are
baptized
,
surely
if
they
believe
they
are
actually
under
the
promise
of
forgiveness
;
yea
by
faith
are
justified
from
their
sins
,
and
the
death
of
Christ
without
doubt
hath
discharged
them
before
God
,
and
brings
remission
to
their
consciences
,
and
begins
to
purifie
their
hearts
,
and
so
they
are
translated
from
death
to
life
,
before
Baptism
;
therefore
by
their
rule
Baptism
is
needless
for
them
.
2.
Master
Kendals
principles
make
it
needless
too
,
for
did
not
Christ
dye
for
the
elect
Infants
;
and
if
so
,
ought
they
to
dye
again
,
or
perish
in
the
sins
Christ
dyed
for
?
Or
ought
they
not
rather
,
as
Master
Owen
sayes
,
to
be
discharged
of
all
actions
and
suits
that
may
be
made
against
them
?
Say
they
not
all
,
its
unjust
that
Christ
should
bear
their
sins
,
and
themselves
too
?
So
that
they
are
safe
enough
from
condemnation
,
nor
possibly
could
perish
,
though
not
baptized
with
outward
Baptism
.
And
as
for
all
other
Infants
,
they
can
have
no
good
by
it
,
but
must
perish
,
it
notwithstanding
being
reprobate
;
Ergo
,
no
need
for
Baptism
by
that
reasoning
.
But
3
,
There
are
other
uses
and
ends
of
Baptism
,
and
reasons
of
its
appointment
,
in
order
to
which
there
is
need
of
it
:
As
,
1.
The
obeying
and
fulfilling
Christs
Commission
for
discipling
all
the
Gentiles
,
baptizing
them
,
Matth.
28.19
.
2.
The
bringing
or
admitting
them
to
Christ
in
his
Church
or
Kingdom
for
his
more
special
protection
and
blessing
,
Matth.
19.13
,
14.
3.
The
discipling
them
to
,
1
Cor
10.2
.
Matth.
28.19
.
or
obliging
them
to
be
brought
up
to
the
acknowledgement
of
the
Father
,
Son
,
and
Holy
Ghost
,
and
not
in
the
wayes
of
prophanness
,
and
Gentilism
.
4.
The
sealing
the
righteousness
of
the
faith
of
the
Gospel
preached
to
,
and
believed
by
Abraham
,
but
more
fully
performed
and
declared
now
;
as
that
though
by
nature
we
,
and
all
ours
,
are
unclean
,
unfit
for
fellowship
with
God
,
and
admission
into
Kingdom
,
yet
through
the
death
of
Jesus
Christ
for
us
there
is
forgiveness
for
us
in
him
,
and
for
ours
,
an
entrance
into
his
Kingdom
where
blessing
is
to
be
met
with
,
for
making
us
meet
for
fellowship
with
himself
.
5.
The
solemn
profession
of
the
Parents
,
or
Nurturers
faith
in
the
Gospel
of
Christ
,
Ephes.
6.4
,
5.
in
bringing
them
to
have
his
Name
put
upon
them
,
with
a
knd
of
publick
engagement
upon
themselves
,
to
bring
them
up
for
Christ
.
6.
The
putting
away
the
filth
of
the
flesh
,
1
Pet.
3.20
.
the
stain
of
Gentilism
,
and
so
the
putting
a
Note
of
distinction
between
themselves
with
theirs
,
and
the
Heathens
that
have
not
the
Name
of
Christ
upon
them
.
So
that
no
ground
for
,
nor
substance
in
that
Objection
flung
so
often
in
Master
Goodwins
dish
,
by
Master
Kendal
.
Indeed
I
rather
wonder
upon
what
what
account
he
can
baptize
Infants
,
that
makes
the
Scripture-language
so
uncertain
,
as
that
all
Nations
or
Gentiles
by
his
Line
of
interpretation
may
possibly
reach
but
a
few
unknown
persons
of
some
Nations
,
and
that
expresses
such
rash
conceptions
of
the
Reprobation
of
many
Infants
;
Pag.
72.
Chap.
8.
As
when
he
sayes
,
Pag.
72.
Chap.
8.
Though
they
dye
in
Infancy
before
they
be
capable
of
doing
any
work
in
one
kind
or
other
on
earth
,
yet
they
shall
acknowledge
Christ
in
hell
,
and
bow
their
little
guilty
knees
,
&c.
I
am
sure
,
no
Scripture
tells
him
so
,
Methinks
,
his
doctrine
is
far
more
obnoxious
to
doubts
and
scruples
about
Infant-baptism
,
then
the
other
.
Concerning
which
Doctrine
,
(
seeing
I
have
had
occasion
to
mention
him
)
I
must
needs
say
,
Master
Kendal
is
more
beholding
to
his
Metaphysicks
,
then
to
the
Scriptures
,
for
his
belief
and
maintenance
of
it
.
As
not
only
his
Book
throughout
,
but
his
own
positive
confession
therein
,
Chap.
16.
Pag.
159.
declare
:
Where
he
says
,
It
was
his
laying
a
good
foundation
in
Logick
and
Metaphysicks
,
that
kept
him
upright
in
these
controversies
of
Divinity
.
See
I
pray
then
upon
what
a
good
foundation
that
Doctrine
is
built
and
upheld
;
not
upon
the
only
good
and
sure
foundation
of
the
Prophets
and
Apostles
,
Pag.
123.
Chap.
4.
Ephes.
2.19
,
20.
(
whom
he
plainly
confesses
that
Christ
never
sent
to
read
us
any
Metaphysical
Lectures
,
about
those
points
of
the
simplicity
of
God
,
and
so
by
consequence
not
about
Necessity
,
Contingency
,
Liberty
▪
)
but
upon
Phylosophy
,
which
the
Apostle
bids
us
beware
of
lest
it
spoyl
us
in
the
matters
of
our
faith
,
telling
us
it
is
but
the
vain
deceit
of
man
;
and
however
solid
and
substantial
it
seems
to
be
,
it
will
but
deceive
us
,
Col.
2.8
.
A
goodly
foundation
that
both
he
and
his
doctrine
stands
on
.
Gramercy
then
,
(
to
use
his
own
phrase
)
to
Logick
,
and
Metaphysicks
,
for
his
being
right
in
the
faith
,
more
then
to
the
Grace
or
irresistable
power
of
God
,
at
least
more
then
to
the
Gospel
,
and
holy
Scriptures
,
and
Grace
,
as
therein
declared
;
for
however
the
unlearned
Apostle
tells
us
,
That
they
,
the
Scriptures
are
able
to
make
us
wise
to
salvation
,
(
to
preserve
himself
and
others
from
seducements
.
)
Through
faith
in
Jesus
Christ
,
yea
able
to
furnish
the
man
of
God
perfectly
to
every
good
work
,
(
whether
to
teach
doctrine
,
rebuke
evil
practises
,
reprove
and
stop
the
mouthes
of
gain-sayers
,
save
himself
and
hearers
.
)
Yet
Master
Kendal
had
not
gone
wrong
,
and
had
not
been
able
to
have
made
so
solid
an
Answer
,
as
he
supposes
his
to
be
to
Master
Goodwin
,
had
not
his
Logick
and
Metaphysicks
stood
him
in
more
stead
then
all
the
Scriptures
.
In
answering
or
speaking
to
which
he
usually
bungles
.
No
marvail
that
he
so
seriously
and
highly
commends
these
Studies
,
(
of
which
the
Apostle
bids
us
beware
we
put
not
too
much
in
them
)
to
the
Fellows
and
Students
of
Exeter
Colledg
in
Oxford
,
in
his
Epistle
to
them
,
telling
them
,
It
is
impossible
to
be
profitable
without
those
Studies
.
Oh
what
's
become
Paul
of
thy
assertion
of
the
Scriptures
sufficiency
to
make
us
perfect
and
profitable
to
every
purpose
!
Nay
he
tells
them
,
They
will
find
that
a
bare
pair
of
shears
and
a
met-yard
,
he
means
(
he
says
)
a
little
Logick
and
Phylosophy
will
stand
them
in
I
know
not
how
much
stead
.
Yes
,
they
serve
notably
▪
as
he
uses
them
,
to
measure
the
Essence
and
Nature
of
God
,
the
manner
of
his
willing
,
knowing
,
acting
,
and
the
dependencies
of
all
things
and
actions
thereupon
by
his
rule
of
effects
and
defects
,
and
applications
of
them
to
the
truths
of
the
Gospel
,
to
limit
and
shorten
them
most
gallantly
,
and
to
leave
us
but
a
little
of
that
truth
and
goodness
they
seem
to
have
in
them
.
As
to
instance
,
1.
To
Ezek.
33.11
.
As
I
live
,
saith
the
Lord
,
Chap.
16.
Pag.
152.
I
have
no
pleasure
in
the
death
of
the
wicked
,
&c.
He
applyes
his
Metaphysical
yard-wand
,
and
measuring
it
by
that
,
he
finds
,
that
what
ever
God
hath
no
pleasure
in
shall
not
take
place
,
and
so
measuring
it
further
by
the
appearance
in
the
event
he
finds
it
will
agree
only
to
the
Elect
;
nay
,
and
by
another
false
application
of
to
it
,
to
his
Met-yard
,
makes
it
to
run
but
even
with
the
persons
spoken
to
,
the
House
of
Israel
,
forgetting
the
Mood
Darii
,
That
particular
Applications
may
be
well
made
from
general
Propositions
;
And
then
comes
his
Philosophical-shears
,
and
at
one
cut
snips
off
all
them
wicked
,
that
in
conclusion
do
dye
,
and
so
the
truth
of
that
saying
,
Ezek.
18.
ult.
yea
,
and
yet
further
by
vertue
of
his
former
application
of
his
Met-yard
snip
away
all
the
reality
of
that
dying
there
spoken
of
,
and
makes
but
the
force
of
him
that
dyeth
,
to
be
him
that
by
his
sins
did
deserve
to
dye
,
but
indeed
dyes
not
:
yea
,
snips
away
all
our
Interest
in
that
notable
testimony
of
good
will
to
sinners
,
and
incouragement
given
to
wicked
men
of
the
Gentiles
to
repent
.
Again
,
2.
Applying
the
said
Met-yard
to
2
Chron.
36.15
.
where
it
s
said
of
Jerusalem
,
Chap.
16.
Pag.
160.
and
the
Jews
,
That
God
sent
his
Prophets
to
them
,
and
Messengers
rising
up
betimes
,
and
sending
them
;
Because
he
had
compassion
on
his
people
,
and
on
his
dwelling
place
;
and
by
that
he
measures
his
compassion
to
be
but
a
respiting
their
overthrow
for
a
time
,
till
he
had
sent
his
words
,
Prophets
,
and
Messengers
:
and
then
by
his
Phylosophical-shears
off
goes
all
his
love
of
pity
and
benevolousness
of
affection
to
them
:
in
which
he
desired
not
their
destruction
,
but
their
repentance
,
and
living
rather
;
yea
,
and
all
the
dependance
of
the
sending
of
the
Prophets
,
and
Messengers
upon
any
compassion
in
him
as
the
cause
of
it
;
yea
indeed
the
sending
of
his
Prophets
was
rather
by
this
Met-yard
,
the
cause
of
the
compassion
toward
them
;
for
he
did
but
respit
their
destruction
till
he
should
send
them
his
Word
and
Prophets
,
and
therefore
sure
had
it
not
been
for
that
he
would
not
have
respited
them
:
Nay
indeed
,
this
compassion
was
such
a
respiting
of
their
destruction
,
as
argues
an
absolute
purpose
to
destroy
them
only
;
yea
,
by
his
effects
and
defects
,
purposed
according
to
the
rule
laid
down
by
him
,
Pag.
85.
Chap.
2.
it
contained
further
in
it
a
purpose
to
bring
them
to
a
greater
ruine
.
And
this
in
his
Metaphysical
Divinity
,
is
Gods
compassion
.
3.
Applying
the
same
Met-yard
to
John
3.16
,
17.
or
rather
that
to
it
he
finds
that
the
love
of
God
cannot
reach
so
far
as
to
the
world
of
mankind
in
general
,
so
as
to
have
prepared
such
an
Object
of
faith
of
his
Son
,
and
such
plenteousness
of
salvation
in
him
,
That
whosoever
of
it
believes
,
shall
be
saved
;
therefore
with
his
shears
,
he
snips
off
all
but
the
Elect
,
that
is
,
such
as
are
eternally
saved
.
And
further
to
make
sense
of
the
phrase
,
(
that
whosoever
believes
)
he
snips
it
so
,
as
to
make
it
,
That
whosoever
of
the
Elect
of
this
,
or
that
Nation
,
condition
,
or
at
this
,
or
that
time
believes
,
shall
be
saved
,
as
still
implying
possibly
not
all
of
them
,
of
all
Nations
,
and
in
all
Ages
,
shall
so
believe
;
and
here
he
snips
so
desperately
,
that
he
cuts
so
much
off
,
(
as
in
all
the
rest
almost
)
that
of
what
he
cuts
off
,
it
may
as
truly
,
or
rather
be
said
,
God
so
hated
the
world
,
that
he
gave
not
Christ
for
them
to
believe
on
,
or
as
such
a
Medium
of
salvation
,
as
affords
any
good
ground
for
their
believing
,
or
possibility
of
their
salvation
;
but
absolutely
destined
them
through
sin
into
destruction
:
yea
,
and
he
snips
off
the
truth
of
that
in
John
12.47
.
where
Christ
is
affirmed
so
to
come
not
to
judge
the
world
,
but
to
save
the
world
:
as
to
include
the
unbeliever
on
him
too
therein
.
4.
Applying
the
same
to
1
Tim.
4.4
.
he
cuts
out
off
all
the
greatest
part
of
all
;
as
if
we
might
not
pray
for
all
,
Chapt.
6.
Pag.
26
,
27.
because
not
for
some
in
all
cases
,
as
in
case
of
the
sin
to
death
;
and
because
Christ
praying
for
things
whereof
onely
men
as
actual
believers
are
capable
excludes
the
world
,
(
that
is
,
men
as
,
and
while
yet
uncalled
)
from
being
the
objects
of
those
requests
,
when
as
yet
his
end
in
praying
for
those
things
for
believers
was
the
good
of
the
world
amongst
whom
he
sent
them
,
Ver.
18.21
,
23.
of
Joh.
17.
and
that
they
might
believe
that
God
sent
him
,
even
as
the
then
believers
already
had
done
.
As
if
because
when
we
pray
for
Magistrates
,
for
things
properly
suitable
to
them
,
as
Spirit
of
Government
,
and
excluding
the
common
people
as
the
objects
of
those
petitions
,
though
their
good
be
the
end
of
them
.
We
should
be
by
this
snipping
faculty
,
denyed
to
pray
at
other
times
,
and
in
other
requests
,
(
as
it
's
evident
our
Saviour
did
,
Luke
13.6
,
7
,
8.
and
23.34
.
)
for
other
men
.
Thence
also
he
once
,
twice
,
thrice
,
snipt
out
the
word
all
,
from
1
Tim.
2.2
.
For
Kings
,
&
all
in
authority
,
because
he
(
its
likely
)
see
that
stood
in
his
way
to
hinder
his
scant
measure
of
but
some
of
all
sorts
,
and
renders
it
for
Others
in
authority
,
and
ver.
4.
changes
the
phrase
,
will
have
all
saved
into
,
will
save
all
.
As
if
between
these
two
there
were
no
difference
:
As
by
the
same
rule
he
snips
with
his
Philosophical-shears
the
greatest
part
of
the
signification
of
All
and
Every
,
in
all
other
Texts
alledged
with
those
words
in
them
in
this
controversie
.
5.
By
the
same
Rule
and
Shears
applyed
to
1
John
2.2
.
he
snips
and
scants
the
whole
world
,
so
that
it
will
lye
in
a
narrow
compass
,
and
snips
the
words
to
you
that
believe
,
1
John
5.13
.
which
shews
to
whom
his
Epistle
is
directed
,
all
away
to
the
believing
Jews
,
because
ver.
7.
of
Chap.
2.
he
tells
them
of
the
word
they
heard
in
the
beginning
,
though
that
be
no
more
then
Pauls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
15.2
,
3.
to
intimate
,
that
he
preach'd
no
new
doctrine
now
,
from
what
he
and
his
Brethren
had
always
from
their
first
preaching
doctrinated
them
in
;
but
by
that
sense
of
the
whole
world
,
All
the
Gentile
Churches
lye
in
wickedness
,
1
John
5.19
.
6.
By
the
like
Application
of
Rom.
14.14
.
and
1
Cor.
8.11
.
to
his
Mety-ard
,
he
by
his
shears
snips
off
all
the
Apostles
Argument
drawn
from
the
mischief
that
might
accrue
to
the
weak
Brother
that
Christ
dyed
for
,
and
makes
little
better
then
a
meer
scare-crow
of
it
,
like
the
bidding
of
an
Archer
,
take
heed
,
if
shooting
with
his
arrow
the
roof
of
Pauls
down
,
which
would
fall
alone
,
if
not
so
mightily
supported
with
strong
marble
Pillars
,
that
ten
thousand
Arrows
cannot
bring
it
down
,
though
they
may
do
some
little
damage
by
sticking
in
the
wood-work
,
or
rasing
the
Leads
.
Yet
he
gives
such
large
measure
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
him
for
whom
Christ
dyed
,
by
making
him
to
signifie
men
of
that
species
,
that
he
quite
snips
out
the
weak
man
Christ
dyed
for
.
Chap.
18.
Pag.
157.
7.
Applying
to
the
same
Rule
or
Met-yard
the
Type
of
the
Brazen
Serpent
,
(
to
pass
over
many
particulars
)
he
snips
out
all
the
blind
men
that
were
stung
before
he
proves
there
were
any
such
,
though
were
there
such
no
more
was
required
of
them
then
what
God
requires
of
blind
men
,
and
they
are
supposed
possibly
they
may
do
,
Isai.
42.18
.
To
look
towards
the
object
with
their
blind
eyes
,
that
they
might
see
.
8.
And
to
say
no
more
,
Applying
to
it
that
in
Matth.
23.37
.
How
often
would
I
have
gathered
thy
children
.
He
measures
it
so
scantly
,
as
that
he
cuts
off
the
Godhead
of
Christ
from
that
,
See
the
like
Expression
spoken
of
God
,
Ezek.
24.13
.
Would
have
gathered
,
and
by
that
means
not
only
clips
off
the
authority
of
those
places
,
in
2
Esdr.
2.20
,
30.32
,
33.
where
those
words
are
applyed
to
the
Lord
Almighty
,
but
also
clips
his
wings
so
short
,
under
which
they
should
be
gathered
,
making
them
but
the
wings
of
a
man
,
as
that
I
fear
they
could
not
give
sufficient
protection
to
them
;
To
say
nothing
,
That
in
the
Manhood
he
came
not
often
to
them
,
but
by
his
Prophets
in
his
Spirit
he
came
often
,
(
which
concurrence
also
of
the
Spirit
with
the
outward
means
afforded
,
as
the
patience
of
God
to
such
as
perisht
in
impenitency
he
clips
off
,
contrary
to
Gen.
6.3
.
and
1
Pet.
3.19
,
20.
And
so
from
other
means
more
plentifully
afforded
to
those
Jews
,
contrary
to
Neh.
9.20.30
.
Isai.
5.3
,
4.
Isai.
63.10
,
11
,
12.
Zach.
7.11
,
12.
Acts
7.51
.
)
Yea
,
Contrary
to
Iohn
14.9
,
10
,
11.
he
snips
off
all
the
real
similitudes
of
God
from
Christ
,
and
faithfulness
in
not
doing
his
own
,
but
his
Fathers
will
,
by
himself
asserted
,
John
6.37
,
38.
While
he
makes
Christ
indeed
as
man
to
will
their
gathering
,
and
endeavours
it
,
when
as
God
had
no
love
or
compassion
towards
them
,
nor
willed
their
gathering
.
As
for
Christs
purchasing
faith
and
repentance
for
the
Elect
,
(
by
purchasing
,
understanding
the
obliging
God
to
make
them
actually
believe
,
)
I
think
its
a
shred
of
humane
Tradition
,
that
he
brings
not
any
Scripture
to
prove
,
nor
is
it
sown
with
the
thread
of
any
firm
connexion
with
his
own
principles
;
for
if
God
without
respect
to
Christs
death
decreed
absolutely
to
bring
these
and
those
persons
to
glory
,
surely
there
needed
no
obligation
to
be
put
upon
him
by
the
death
of
Christ
,
to
give
them
that
that
is
necessarily
requisite
thereto
.
Christ
needed
not
except
to
remove
the
Sentence
of
the
Law
,
and
so
sin
as
obstructing
the
dispensation
of
those
good
things
conducing
to
glory
,
and
to
keep
them
from
stopping
up
the
passages
of
his
love
,
and
then
his
own
purposes
and
good
will
,
will
(
yea
,
saves
engaged
for
the
execution
of
themselves
to
)
give
to
every
one
according
thereunto
.
Christ
hath
procured
that
without
violation
of
truth
or
justice
,
he
may
give
grace
and
glory
to
men
,
and
so
much
he
may
as
he
pleases
give
to
any
man
without
any
such
violation
.
As
for
his
snipping
the
2
Pet.
2.1
.
and
cutting
off
the
real
aggravation
of
the
false
Teachers
,
sin
by
making
the
Text
of
no
broder
a
meaning
then
only
that
Peter
spake
charitably
,
or
according
to
such
a
judgement
as
there
could
be
no
ground
for
(
his
speech
being
not
about
any
Church-members
as
such
,
but
dogmatically
,
and
by
way
of
Prophecy
,
both
of
the
way
and
end
of
some
persons
in
the
future
,
who
being
described
to
be
such
,
and
to
have
such
an
end
,
could
not
together
therewith
be
charitably
supposed
,
according
to
those
principles
to
have
been
bought
or
redeemed
;
nor
being
false
Teachers
were
so
much
as
in
a
seeming
way
to
be
bought
,
but
rather
in
an
appearing
way
not
to
have
been
bought
by
his
principles
;
false
teaching
being
no
probable
signe
of
Election
,
though
to
establish
his
seeming
good
gloss
on
this
place
,
he
impertinently
quotes
as
a
place
without
exception
to
prove
that
the
Scripture
speaks
in
that
Dialect
,
2
Chron.
28.23
.
Ahaz
worshipped
the
Gods
of
Damascus
,
which
slew
him
;
Sure
he
forgot
that
the
Gentiles
worshipped
Devils
,
1
Cor.
10.20
.
and
they
by
the
Syrians
might
smite
him
,
as
well
as
rob
Job
by
the
Sabaeans
.
As
also
that
Names
of
places
are
put
for
the
Inhabitants
,
as
O
Jerusalem
,
thou
that
killest
the
Prophets
,
Matth.
23.37
.
And
so
are
of
a
plural
signification
,
and
so
the
sense
is
as
Tremelius
also
renders
it
,
Sacrificavit
Diis
Damascenor
percutientium
ipsum
,
The
Gods
of
Damascus
,
which
Damascus
smote
him
.
This
I
say
,
I
shall
pass
over
,
he
that
will
see
more
thereabout
,
may
see
it
in
my
Answer
to
Master
Owen
,
which
if
he
please
,
he
may
have
at
Master
Cripse
,
or
Master
Moules
,
or
Master
Calverts
Shops
in
London
.
Indeed
he
deals
with
few
Scriptures
in
this
Controversie
,
but
he
miserably
scants
and
clips
them
.
If
my
Taylor
kept
such
a
false
Met-yard
,
and
could
keep
his
shears
no
better
from
snipping
away
all
my
cloth
,
he
should
have
little
of
my
custom
;
but
I
think
,
though
he
be
no
man
of
his
word
,
he
can
keep
his
met-yard
and
his
shears
honest
enough
.
Master
Kendal
might
have
afforded
the
Students
too
a
Philosophical
needle
of
a
piercing
tongue
,
and
Goose
of
a
pressing
wit
,
and
then
they
might
have
been
fit
to
do
less
harm
on
a
Shop-bord
,
then
in
a
Pulpit
with
their
worldly
rudiments
,
and
humane
Divinity
.
I
hope
the
Reader
will
pardon
this
digression
,
and
Master
Goodwin
,
that
I
have
here
put
in
this
bit
to
stay
stomacks
,
till
he
have
prepared
a
fuller
meal
of
Reply
to
him
.
Indeed
the
unsavouriness
and
ungodliness
of
such
passages
,
as
while
men
pretend
to
such
special
grace
,
and
to
such
jealousie
for
Gods
glory
,
in
the
mean
while
to
give
the
honour
of
his
truth
and
grace
to
humane
Sciences
,
and
heathenish
Philosophy
,
and
cast
such
disparagements
upon
the
Scriptures
,
and
Divine
Revelations
,
which
are
the
weapons
of
our
spiritual
warfare
,
mighty
through
God
to
pull
down
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
strong
holds
,
and
reasonings
,
which
Philosophy
,
and
vain
deceits
of
men
build
up
against
it
,
provoked
me
hereunto
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
may
have
some
reference
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
well
as
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
to
the
word
Mystery
,
as
well
as
to
Christ
.
The
Students
should
do
far
better
to
study
the
Scriptures
well
,
and
especially
that
second
to
the
Colossians
,
and
held
for
true
and
certain
,
That
in
the
Mystery
of
God
,
Father
,
and
Christ
,
as
preached
in
the
Gospel
,
are
hid
up
all
the
treasures
of
wisdom
and
knowledge
,
and
that
in
Christ
we
are
compleatly
furnished
as
well
for
wisdom
,
and
for
profiting
one
another
,
as
for
righteousness
,
1
Cor.
1.30
.
So
as
that
as
we
need
not
to
turn
aside
to
the
Law
of
Moses
to
make
us
righteous
,
so
neither
need
we
to
turn
aside
to
Philosophy
,
and
vain
deceits
of
men
,
after
the
rudiments
of
the
world
,
and
traditions
of
men
,
and
not
after
Christ
,
(
however
by
men
highly
commended
as
necessary
for
us
,
to
be
profitable
,
and
to
be
made
and
kept
upright
in
the
faith
of
Christ
)
to
make
us
wise
unto
salvation
.
Nay
,
they
had
need
to
take
these
counsels
,
to
take
heed
of
being
spoyled
with
Philosophy
,
for
there
is
more
danger
of
being
spoyled
by
it
from
Christ
,
then
being
built
up
in
him
;
while
men
are
led
away
rashly
to
pry
into
things
they
have
not
seen
,
being
vainly
puft
up
with
a
fleshly
mind
,
not
holding
the
head
,
Ver.
17.18
.
&c.
as
follows
in
that
Chapter
.
And
indeed
,
who
sees
not
that
Philosophy
leads
men
so
to
do
,
as
to
pry
into
the
Essence
of
God
,
Iohn
1.18
.
Prov.
30.3
,
4.
his
nature
and
manner
of
willing
,
knowing
,
acting
,
and
yet
no
man
hath
seen
him
at
any
time
,
or
climb
up
into
Heaven
to
him
by
his
Metaphysical
Scales
to
bring
us
down
an
infallible
discovery
of
him
;
nay
,
rather
soaring
aloft
into
those
speculations
,
they
have
but
burnt
their
wings
,
and
in
the
issue
have
had
Icanus
his
fortune
,
fallen
into
a
Sea
of
errours
;
as
indeed
most
of
the
Hereticks
of
old
,
Menander
,
Manes
,
Ebion
,
Cerinchus
,
Arius
,
(
and
who
not
)
have
been
led
into
their
errours
by
occasion
of
their
curiosity
,
and
Philosophical
speculations
.
They
being
good
for
nothing
when
unsoberly
used
to
measure
out
God
,
and
his
truth
by
,
but
to
corrupt
mens
minds
from
the
simplicity
of
Christ
,
and
from
giving
the
obedience
of
faith
to
the
Heavenly
Doctrine
,
and
fill
the
world
with
jangling
disputes
,
in
stead
of
hearty
,
sober
believing
.
For
what
truth
or
certainty
we
have
of
them
,
but
the
certainty
of
our
purblind
reason
;
which
is
not
able
to
give
us
good
satisfaction
about
the
consistency
of
their
principles
with
themselves
;
as
that
Deus
est
actus
purus
simplicissimus
:
Chap.
4.
Pag.
168.
and
there
is
not
aliud
&
aliud
,
Diversity
in
God
,
and
yet
that
he
erected
his
will
from
,
or
in
Eternity
,
as
Master
Kendal
tells
us
,
but
his
power
not
but
in
time
,
as
if
his
power
lay
still
while
his
will
acted
it self
,
and
yet
both
power
and
will
in
him
are
himself
,
and
so
but
one
thing
.
That
both
his
power
and
will
are
simply
one
thing
in
himself
,
yet
he
erects
his
will
but
once
,
there
can
be
but
one
immanent
act
of
God
,
but
his
power
he
may
erect
very
often
;
but
if
both
be
himself
,
why
may
he
not
erect
one
as
often
or
seldom
as
the
other
?
To
say
nothing
,
Chap.
4.
Pag.
154.
Et
saepe
alibi
.
how
evidently
false
it
is
,
That
the
act
or
action
is
all
one
with
the
thing
acted
,
as
Gods
creating
Heaven
and
Earth
,
all
one
with
the
Heaven
and
Earth
,
and
so
as
the
Heavens
and
Earth
are
yet
,
so
God
is
still
creating
them
,
and
hath
not
ceased
,
Gen.
2.1
.
as
his
word
tells
us
,
from
making
them
.
Just
as
if
I
should
say
,
my
action
of
writing
is
all
one
with
these
lines
and
letters
,
and
so
long
as
these
remain
my
action
of
writing
remains
also
,
though
evident
it
is
that
they
remain
long
after
I
have
done
writing
.
Sure
he
that
makes
Philosophy
his
foundation
,
as
Master
Kendal
sayes
,
shall
never
stand
sure
from
erring
and
perishing
,
shall
never
believe
or
know
Gods
word
aright
,
yea
,
shall
incur
Gods
displeasure
against
himselfe
for
throwing
by
Gods
foundation
,
1
Cor.
3.11
.
with
Ephes.
2
19
,
20.
(
which
is
not
Election
,
as
he
vainly
interprets
,
2
Tim.
2.19
.
by
a
private
interpretation
that
is
not
attested
by
any
other
Scripture
,
but
the
Apostles
Doctrine
,
and
Jesus
Christ
himself
,
as
laid
therein
)
and
corner-stone
,
for
Christ
only
in
the
bosom
of
the
Father
knows
,
and
hath
revealed
him
,
but
no
man
receives
his
testimony
,
but
gives
more
heed
by
much
to
his
vain
reasonings
,
and
to
Philosophy
the
Deceits
of
man
;
And
surely
for
this
,
viz.
the
throwing
by
the
word
of
God
,
and
subordinating
it
to
Philosophical
Dictates
,
more
then
for
any
thing
,
will
the
Wrath
of
God
come
upon
the
Universities
,
and
Students
therein
,
if
they
persist
in
so
doing
.
Migh
I
advise
them
,
I
would
wish
them
to
study
the
Word
of
God
more
,
and
learn
to
give
the
obedience
of
faith
to
it
,
and
subject
all
their
studies
and
conversations
thereto
,
and
captivate
all
their
Philosophy
and
Metaphysical
Notions
to
the
obedience
thereof
,
and
not
measure
and
snip
it
by
them
,
so
shall
they
find
the
sufficiency
of
the
Scriptures
,
and
the
blessing
of
God
,
and
bring
more
souls
to
Heaven
then
now
they
are
like
to
do
;
yea
,
such
as
now
they
hinder
from
entering
by
rejecting
the
word
of
the
Lord
,
and
exalting
their
Philosophical
Actions
above
his
Revelations
;
so
should
they
also
avoid
those
heavy
judgements
threatned
,
Isai.
29
9
,
10
,
11
,
12
,
13
,
14.
Jer.
8.5
,
6
,
7
,
8
,
9
,
13.
&c.
1
Cor.
1.18
,
19.20
.
and
3.17
,
19
,
20.
And
were
I
â
Secretis
with
Master
Goodwin
,
I
would
desire
him
to
let
go
his
Metaphysical
weapons
,
and
keep
him
closer
to
the
smooth
stones
of
the
Brooks
,
the
sure
testimonies
of
Gods
word
,
so
would
these
Goliah's
fall
before
him
,
and
he
should
have
less
trouble
from
them
.
They
might
happily
do
with
him
,
as
Master
Owen
with
me
,
who
(
and
I
am
well
pleased
with
it
)
either
like
that
great
Goliah
looks
upon
me
,
and
my
small
furniture
,
as
(
an
Impar
congressus
)
too
little
and
despicable
for
his
greatness
,
or
else
hath
got
some
stone
in
his
forehead
,
some
conviction
from
some
of
the
Scripture
Arguments
and
Answers
produced
,
and
is
willing
to
say
nothing
.
But
I
have
done
,
desiring
pardon
for
this
too
long
Digression
,
I
shall
here
put
a
period
to
this
Disquisition
about
Infants
Baptism
.
And
I
heartily
desire
that
God
will
please
to
cause
his
truth
in
this
point
to
shine
out
more
clearly
to
the
dispelling
of
all
mists
and
clouds
,
that
darken
any
of
our
understandings
there-about
,
and
subdue
our
hearts
to
the
through
cleaving
thereto
;
And
that
such
pious
and
judicious
Readers
,
as
this
my
Disquisition
shall
come
unto
,
would
seriously
weigh
it
:
And
if
God
have
given
more
full
light
,
(
as
I
question
not
but
he
may
)
to
any
of
them
in
these
matters
,
I
desire
that
they
would
neither
put
it
under
a
Bed
of
sloath
,
nor
under
a
Bushel
,
to
scant
its
appearance
to
those
only
of
their
own
Family
,
Society
,
or
Congregation
,
but
set
it
on
a
Candlestick
,
(
whither
it
justifie
or
reprove
any
thing
there
written
)
that
it
may
give
light
to
all
that
come
into
the
House
,
even
to
Gods
whole
Church
,
and
Congregation
.
Ten
Arguments
modestly
propounded
,
tending
to
prove
,
That
the
study
of
Philosophy
(
though
lawful
to
be
known
,
and
in
some
points
useful
for
,
yet
)
is
not
necessary
to
the
Preachers
and
preaching
of
the
Gospel
;
not
the
key
of
Knowledg
,
without
which
men
cannot
understand
or
profitably
hold
forth
the
Truths
of
Christ
to
others
.
Arg.
1
IF
Philosophy
,
Physicks
,
Metaphysicks
,
&c.
had
been
needful
for
furnishing
men
to
the
Gospel
,
then
Christ
our
Saviour
,
who
came
to
teach
us
the
mind
of
God
,
and
to
set
on
foot
the
preaching
of
the
Gospel
,
would
have
delivered
those
Sciences
to
us
,
at
least
a
more
perfect
form
of
them
then
the
Philosophers
did
or
could
:
But
he
did
not
so
:
As
Mr
Kendal
says
neither
he
nor
his
Apostles
ever
preacht
us
any
Metaphysical
Lectures
about
the
simplicity
of
God
,
&c.
Ergo.
Arg.
2.
If
they
had
been
necessary
as
above
,
then
would
Christ
have
chosen
the
wise
and
prudent
,
Scribes
and
Pharisees
,
Philosophers
and
Princes
of
the
world
for
knowledg
in
such
Sciences
to
have
been
the
Gospel-Preachers
,
or
else
have
furnished
those
he
did
chuse
with
such
knowledg
in
them
;
but
he
did
neither
:
Not
the
first
,
Mat.
11.25
,
26.
1
Cor.
1.26
.
Nor
the
second
,
for
he
only
gave
them
his
Spirit
to
open
to
them
the
mysteries
of
Salvation
contained
in
the
Scriptures
.
Ergo.
Arg.
3.
They
are
of
diverse
nature
from
the
Gospel
;
that
being
a
Revelation
of
a
Redemption
,
and
way
to
Salvation
for
fallen
man
,
Philosophy
but
a
purblind
speculation
about
the
nature
of
creatures
,
their
qualities
and
conditions
as
creatures
,
and
of
God
as
he
stands
in
relation
of
a
Creator
or
Governor
to
them
:
and
therefore
can
be
no
more
necessary
to
the
understanding
or
preaching
of
the
Gospel
in
its
simplicity
,
then
a
candle-light
to
shew
the
Sun
.
Arg.
4.
The
Law
or
Doctrine
of
the
Lord
is
perfect
both
for
converting
Souls
to
God
,
and
building
up
the
converted
to
the
inheritance
,
Psal.
19.7
.
Acts
29.32
.
which
is
the
whole
business
of
the
Gospel
Ministry
:
Therefore
there
is
not
need
of
Philosophical
Sciences
,
which
are
but
the
Observations
of
a
purblind
mind
,
and
the
Inferences
and
Deductions
of
a
corrupted
perverted
Reason
.
Arg.
5.
If
the
said
Heathenish
or
Humane
Sciences
be
necessary
as
before
,
then
are
we
not
compleat
in
Christ
,
nor
are
all
the
treasures
of
wisdom
and
knowledg
,
necessary
for
our
Salvation
,
and
the
carrying
on
of
his
Work
,
hid
or
couched
in
him
and
his
mystery
:
but
the
contrary
is
affirmed
,
Col.
2
,
2
,
3
,
10.
Christ
must
be
beholden
to
humane
Philosophy
to
compleat
him
,
and
the
mystery
of
him
,
if
they
be
necessary
;
but
that
's
false
,
and
derogatory
to
the
glory
of
Christ
,
the
one
thing
needful
,
and
leads
to
distraction
about
many
things
.
Arg.
6.
If
we
are
to
beware
of
Philosophy
,
lest
we
be
spoyled
by
it
,
then
is
it
not
necessary
to
teach
and
preserve
us
:
But
the
former
is
true
,
for
the
Apostle
bids
us
beware
lest
any
spoyl
us
with
Philosophy
,
calling
it
the
vain
deceit
of
man
,
though
man
usually
counts
and
calls
it
wisdom
,
Col.
2.8
.
Nor
may
we
think
that
the
Apostle
calls
such
Sophistry
only
by
that
name
as
the
wisest
Philosophers
called
Sophistry
and
not
Philosophy
,
but
that
which
those
wisest
Philosophers
called
and
accounted
Philosophy
;
it
being
the
Apostles
drift
to
assert
the
fulness
of
Christ
and
the
mystery
of
the
Gospel
,
and
to
debase
all
other
things
that
were
of
highest
esteem
with
men
.
Arg.
7.
The
Apostle
implies
that
the
setting
up
such
wisdom
in
the
Church
of
God
,
is
to
defile
the
Temple
of
God
,
1
Cor.
3.16
,
17
,
18.
diligently
compared
,
which
is
all
one
as
to
say
,
To
exalt
it
as
needful
and
necessary
to
the
work
of
Christ
,
is
to
make
it
an
Idol
,
it
being
but
part
of
the
name
of
a
man
,
which
is
upon
the
Beast
.
Ergo.
Arg
8.
If
the
coming
with
the
Gospel
in
such
a
Philosophical
way
,
that
is
,
a
holding
it
forth
with
and
in
the
exercise
of
wisdom
of
words
and
Arguments
after
the
manner
of
the
wise
Philosophers
of
the
world
,
be
your
way
to
obscure
the
power
of
the
Cross
of
Christ
,
which
is
the
main
thing
of
the
Gospel
,
and
to
make
mens
faith
of
the
Gospel
but
to
stand
on
a
humane
bottom
,
then
is
it
not
necessary
to
be
furnisht
therewith
for
preaching
the
Gospel
:
but
the
premises
are
held
forth
by
Paul
,
1
Cor.
1.17
.
&
2.4
,
5.
and
therefore
Christ
gave
him
no
commission
,
but
a
prohibition
rather
of
so
coming
to
preach
the
Truth
,
and
he
forbore
both
excellency
of
speech
,
such
as
that
that
Lactantius
calls
Rational
or
wordy
Philosophy
,
that
part
that
consists
in
teaching
men
to
speak
eloquently
,
and
excellency
of
wisdom
,
such
as
the
higher
kinds
of
Philosophy
,
as
their
Metaphysicks
teaches
,
Cor.
2.1
.
Arg.
9.
Paul
writing
two
Epistles
to
Timothy
and
one
to
Titus
about
their
profitable
carriage
in
the
Church
of
God
,
and
giving
Instructions
about
the
choyce
and
qualities
of
Bishops
,
never
mentions
that
for
one
,
that
they
should
be
well
learned
in
Philosophical
Sciences
,
but
rather
warns
them
of
them
as
unnecessary
,
and
too
often
,
as
they
are
apt
to
be
,
used
dangerous
,
1
Tim.
6.20
,
21.
Arg.
10.
Nay
the
same
Apostle
in
those
directions
asserts
the
sufficiency
of
the
Scriptures
,
being
studyed
,
beleeved
and
minded
,
not
only
to
Salvation
,
but
to
all
the
works
of
a
Minister
or
man
of
God
in
his
Ministry
,
2
Tim.
3.14
,
15
,
16
,
17.
nor
intimates
he
that
other
Sciences
were
needful
to
give
them
understanding
into
them
,
but
if
they
be
sufficient
to
perfect
a
man
of
God
,
then
other
writings
not
necessary
;
the
best
way
to
understand
the
Scripture
is
by
the
Scripture
.
Some
lesser
usefulness
and
curiosities
some
Sciences
may
afford
,
as
the
Mathematicks
to
find
out
the
bigness
of
the
Ark
,
the
measures
of
the
Temple
,
&c.
Astronomy
to
tell
us
what
Arcturus
,
and
Orion
,
and
Pleiades
are
;
History
and
Chronology
may
seem
to
help
to
understand
the
passages
of
the
Monarchies
and
Visions
of
Daniel
,
&c.
and
yet
there
is
so
great
incertainty
in
them
too
as
to
what
is
Heathen
,
that
they
rather
trouble
then
help
;
therefore
Mr
Cushion
was
fain
to
throw
those
Calculations
by
in
his
late
Clavis
Rediviva
.
The
Tongues
have
their
more
usefulness
,
because
the
Scripture
was
writ
in
other
Languages
,
but
they
are
distinct
things
from
Philosophy
.
FINIS
.