[The ax laid to the root, or, One blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of Holy Scripture, Mat. 3, 10].
Keach, Benjamin, 1640-1704.
1693
Approx. 173 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2003-03 (EEBO-TCP Phase 1).
A47399
Wing K48_pt2
ESTC R20690
12610299
ocm 12610299
64346
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A47399)
Transcribed from: (Early English Books Online ; image set 64346)
Images scanned from microfilm: (Early English books, 1641-1700 ; 213:2)
[The ax laid to the root, or, One blow more at the foundation of infant baptism and church-membership containing an exposition of that metaphorical text of Holy Scripture, Mat. 3, 10].
Keach, Benjamin, 1640-1704.
2 v.
Printed for the author, and are to be sold by John Harris,
[London :
1693]
Written by B. Keach. Cf. BM.
Errata leaf at beginning of v. 2.
Reproduction of original in British Library.
Imperfect: vol. 1 is lacking on film; t.p. information supplied from NUC pre-1956 imprints.
(from t.p. of pt. 2) Mr. John Flavel's last grand arguments in his Vindiciarum Vindex, to prove circumcision a gospel covenant, are answered -- A brief reply to Mr. Rothwell's late treatise, intituled, Paedo-baptismus vindicatus -- Some short reflections by way of confutation of a book newly published by Mr. Joshua Exell, intituled, A serious enquiry into, and certain producing of plain and express proofs, that John Baptist did as certainly baptize infants as the adult.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Flavel, John, 1630?-1691.
Exell, Joshua.
John, -- the Baptist, Saint.
Rothwell, Edward, d. 1731.
Infant baptism -- Early works to 1800.
2002-11 TCP
Assigned for keying and markup
2002-12 SPi Global
Keyed and coded from ProQuest page images
2003-01 John Latta
Sampled and proofread
2003-01 John Latta
Text and markup reviewed and edited
2003-02 pfs
Batch review (QC) and XML conversion
THE
Ax
laid
to
the
Root
:
CONTAINING
An
EXPOSITION
of
that
Metaphorical
Text
of
Holy
Scripture
,
MAT.
3.10
.
PART
II.
WHEREIN
Mr.
Iohn
Flavel's
last
Grand
Arguments
in
his
Vindiciarum
Vindex
,
to
prove
Circumcision
a
Gospel-Covenant
,
are
answered
.
Also
a
brief
Reply
To
Mr.
Rothwell's
late
Treatise
,
Intituled
,
Paedo-Baptismus
vindicatus
;
as
to
what
seems
most
material
.
To
which
is
Added
●ome
short
Reflections
by
way
of
Confutation
of
a
Book
Newly
published
by
Mr.
Ioshua
Exell
,
Minister
of
the
Gospel
—
Intituled
;
A
Serious
Enquiry
into
,
and
certain
producing
of
plain
and
express
Proofs
,
that
John
Baptist
,
did
as
certainly
baptize
Infants
as
the
Adult
.
JOB
6.25
.
How
forcible
are
right
words
,
but
what
doth
your
arguing
reprove
?
●●ndon
,
Printed
for
the
Author
,
and
are
to
be
s●●●●y
Iohn
Harris
at
the
Harrow
in
the
Poultrey
●●●●
ERRATA
.
PAg.
2
line
39.
r.
disprove
.
p.
4.
line
26
for
ordinal
r.
original
.
p.
4.
l.
32.
for
the
Law
r.
this
.
p.
11.
l.
12.
for
(
12.
)
r.
2.
p.
13.
l.
14.
for
Rite
r.
Right
.
in
p.
29.
l.
33.
for
Circumcision
r.
Commission
.
p.
13.
l.
28.
for
usurb'd
r.
absurd
.
p.
16.
l.
2.
blot
out
against
.
p.
20.
l.
12.
a
false
point
.
r.
Covenant-Holy
:
blot
out
the
Interrogation
Point
,
and
put
a
Colon
after
Holy
:
p.
24.
l.
29.
for
Abraham
r.
God.
p.
34.
l.
12.
for
Rite
r.
Right
.
p.
34.
l.
34.
for
Rite
r.
Right
.
p.
38
l.
10.
for
rom
r.
from
.
p.
39.
l.
10.
for
weighty
r.
mighty
.
p.
41.
l.
39.
for
prophaned
r.
prophane
.
p.
39.
l.
40.
for
prophaned
r.
prophane
.
p.
43.
l.
5.
for
penitent
r.
penitents
.
p.
43.
l.
6
for
must
r.
might
.
p.
46.
l.
25.
for
internals
r.
internal
.
p.
47.
l.
37.
blot
out
Truth
.
p.
48.
l.
26
▪
blot
out
the.
THE
Ax
laid
to
the
Root
,
&c.
Sermon
III.
PART
.
II.
MAT.
III.
ver
.
10.
And
now
also
the
Ax
is
laid
to
the
Root
of
the
Trees
,
every
Tree
therefore
that
bringeth
not
forth
good
Fruit
;
is
hewn
down
and
cast
into
the
Fire
.
Beloved
,
I
Have
already
opened
the
Scope
and
Coherence
of
this
Place
of
Holy
Scripture
,
as
also
the
Parts
and
Terms
,
and
then
took
notice
of
one
or
two
Points
of
Doctrine
.
That
which
I
have
largely
Prosecuted
,
is
this
,
viz.
Doct.
Now
the
Dispensation
is
changed
,
to
be
of
the
Natural
Root
,
viz.
Of
the
National
Church
of
the
Iews
,
the
Seed
of
Abraham
,
or
Children
of
Believers
,
according
to
the
Flesh
,
is
no
Ground
for
Church-Membership
,
't
is
no
Argument
to
be
admitted
into
the
Gospel-Church
,
or
to
Gospel-Baptism
.
We
have
proved
,
that
there
were
Two
Covenants
made
with
Abraham
,
●ne
with
him
and
his
natural
Seed
as
such
,
signified
by
Agar
,
the
Bond●oman
;
the
other
made
with
him
and
his
spiritual
Seed
as
such
,
signified
〈◊〉
Sarah
,
the
Free
woman
;
and
also
,
have
clearly
made
it
appear
,
That
●●e
Covenant
of
Circumcision
did
not
appertain
to
the
Covenant
of
●race
,
but
that
it
was
a
Rite
of
the
Legal
Covenant
.
We
shall
now
proceed
to
Answer
the
other
Objections
,
having
the
last
Day
only
insisted
upon
One.
2.
Obj.
Circumcision
was
the
Type
of
Baptism
.
1.
Answ.
If
the
Circumcision
of
the
Heart
was
the
Antitype
of
Circumcision
in
the
Flesh
,
then
certainly
Baptism
was
not
,
could
not
be
the
Antitype
thereof
;
but
this
the
Holy
Ghost
fully
intimates
,
was
the
Antitype
of
it
,
see
1
Col.
2.12.13
.
Rom.
2.29
.
See
Dr.
Taylor
,
as
recited
in
Rector
Rectified
,
p.
9
,
10
,
11.
2.
If
Baptism
,
and
Circumcision
were
both
in
Force
together
for
some
time
,
then
Baptism
is
not
the
Antitype
of
,
nor
did
it
come
in
the
room
of
Circumcision
,
but
that
they
were
both
in
Force
together
for
some
time
,
I
shewed
before
.
Iohn
,
and
the
Disciples
of
Christ
,
Baptized
.
Ioh.
4.1
,
2.
sometime
before
Circumcision
was
nailed
to
the
Cross
,
or
did
cease
.
Can
one
thing
come
in
the
room
,
or
place
of
another
,
till
the
other
is
actually
,
and
legally
removed
,
and
took
away
?
Why
,
now
since
these
Two
Rites
had
a
Being
together
,
I
affirm
(
as
I
have
formerly
done
)
one
could
not
be
the
Type
of
the
other
.
A
Type
can
abide
no
longer
,
then
till
the
Antitype
is
come
;
therefore
Circumcision
was
not
the
Type
of
Baptism
.
3
dly
,
and
lastly
,
(
As
to
this
)
I
see
not
indeed
,
how
one
Thing
,
that
was
a
Figure
,
could
be
the
proper
Shadow
,
or
Type
of
a
Figure
;
sure
no
Wise
Man
has
Reason
so
to
think
;
all
may
see
,
that
Baptism
it self
,
is
called
a
Figure
,
1
Pet.
3.21
.
And
this
is
sufficient
to
remove
the
Second
Objection
.
3.
Obj.
The
Third
Objection
I
mentioned
,
is
this
,
viz.
Infants
were
once
in
Covenant
,
and
never
cast
out
,
therefore
they
are
in
still
:
See
Mr.
Rothwell's
Paedo-Baptism
.
Answ.
I
Answer
,
Tho'
Infants
were
in
Covenant
under
the
Law
,
in
the
Legal
Church
of
the
Jews
,
and
that
by
God's
Appointment
.
Gen.
17.7
.
which
is
not
denied
:
Yet
,
what
of
this
?
their
being
once
Members
of
the
Iewish
Church
,
doth
not
prove
them
to
be
Members
of
the
Gospel
Church
:
They
had
then
many
outward
Privileges
,
which
we
,
under
the
Gospel
,
have
not
;
they
went
all
off
when
the
Ax
was
laid
to
the
Root
,
i.
e.
When
the
Old
Covenant
was
ab●ogated
,
and
the
Old
Church
State
cut
down
,
then
their
Old
Church
Members
fell
likewise
:
The
Branches
cannot
stand
,
when
the
Tree
is
cut
down
,
or
rooted
up
.
2.
We
have
proved
the
Covenant
;
for
in
Covenanting
of
Infants
,
under
the
Law
,
was
no
Gospel
Covenant
;
and
therefore
this
Objection
hat●
nothing
in
it
to
hurt
us
,
unless
it
can
be
proved
,
they
were
taken
a-new
into
the
Gospel
Church
,
or
Gospel
Covenant
,
which
we
positively
deny
and
they
can't
disprove
:
For
,
according
to
that
Maxim
,
Omnis
Privati
intimat
babitum
,
(
you
know
)
that
every
Dispossession
;
implyeth
a
Possess●●on
:
Infants
therefore
,
cannot
be
cast
out
of
the
Gospel
Covenant
,
or
Go●●pel
Church
,
unless
they
had
been
first
received
into
it
;
therefore
they
mu●●
prove
,
if
they
can
,
they
are
in
the
Time
of
the
Gospel
,
taken
in
as
Me●●bers
;
if
so
,
I
will
not
undertake
to
prove
them
cast
out
,
but
I
am
sure
at
the
Dissolution
of
the
National
Church
of
the
Jews
,
they
lost
their
Right
of
Church
Membership
;
and
God
hath
not
constituted
another
National
Church
,
under
the
Gospel
,
to
bring
in
the
carnal
Seed
again
,
but
the
Church
is
now
purely
Congregational
.
God's
Spiritual
Temple
,
is
built
up
with
spiritual
,
and
lively
Stones
,
1
Pet.
2.4
,
5.
Ye
also
,
as
lively
stones
,
are
built
up
a
spiritual
house
,
an
holy
Priesthood
,
to
offer
up
spiritual
sacrifices
acceptable
to
God
,
by
Iesus
Christ.
Obj.
4.
Circumcision
was
part
of
the
Ceremonial
Law.
Thus
I
find
Mr.
Iohn
Flavel
,
expresses
himself
in
his
Vindiciarum
Vindex
(
in
Answer
to
Mr.
Philip
Cary
)
pag.
214.
viz.
If
Circumcision
be
part
of
the
Ceremonial
Law
,
and
the
Ceremonial
Law
was
dedicated
by
Blood
,
and
whatsoever
is
so
dedicated
,
is
by
you
confessed
no
part
of
the
Covenant
of
Works
,
then
Circumcision
can
be
no
part
of
the
Covenant
of
Works
,
&c.
But
it
is
so
,
Ergo.
Answ.
1.
I
Answer
,
It
argues
these
Men
are
hard
put
to
it
,
since
they
are
forced
to
fly
to
such
an
Argument
as
this
,
to
prove
Circumcision
to
be
a
Gospel
Covenant
,
I
shall
not
now
enter
upon
the
Debate
,
Whether
the
Ceremonial
Law
,
was
a
part
of
the
Covenant
of
Works
,
or
not
?
tho'
I
must
say
,
I
judge
it
was
an
Appendix
to
it
;
and
that
it
appertained
to
the
First
Covenant
,
the
Apostle
affirms
,
Heb.
9.1
.
They
are
to
clear
up
this
,
viz.
How
the
Ceremonial
Law
is
part
of
the
First
Covenant
,
and
yet
no
part
of
the
Covenant
of
Works
.
2.
Yet
their
Work
lies
not
so
much
in
that
neither
,
as
it
doth
in
this
Respect
,
viz.
They
are
to
prove
,
That
the
Ceremonial
Law
was
part
of
the
Covenant
of
Grace
,
which
,
as
yet
none
of
them
(
that
I
ever
heard
of
)
have
attempted
to
do
(
tho'
we
grant
it
was
a
Shadow
of
it
)
when
they
have
proved
,
that
they
have
in
the
3.
Third
Place
,
another
Task
,
viz.
To
prove
,
that
Circumcision
was
●
part
of
the
Ceremonial
Law
;
for
tho'
it
was
a
Figure
,
or
a
Sign
,
yet
it
may
be
doubted
of
,
Whether
it
was
a
part
of
that
Law
,
or
not
—
Yet
4.
It
might
be
a
part
of
,
or
appertain
unto
the
Sinai
Covenant
:
for
(
1
)
t
is
called
a
Covenant
,
that
's
evident
;
but
,
Where
is
the
Ceremonial
Law
●o
called
?
(
2.
)
It
gave
the
Children
of
Israel
an
Assurance
of
the
Sinai
●ovenant
,
and
that
the
Apostle
calls
,
The
great
,
and
chiefest
Adv●ntage
●hey
had
by
it
.
(
3.
)
It
also
was
of
the
same
nature
and
quality
,
and
had
●e
like
Promises
annexed
to
it
,
upon
their
Obedience
,
and
the
same
●hreatning
upon
their
Disobedience
.
(
4.
)
It
obliged
those
,
who
were
Cir●umcised
,
to
keep
the
said
Law.
Gal.
5.3
.
It
was
,
I
have
proved
,
of
the
●●me
Nature
and
Quality
,
i.
e.
a
Conditional
Covenant
,
and
like
Promise
●f
Earthly
Blessings
,
and
like
Threatnings
annexed
to
it
.
Secondly
,
Was
not
the
Ceremonial
Law
,
a
Part
of
that
Law
St.
Paul
●alls
,
The
Hand-Writing
of
Ordinances
that
was
against
us
,
which
was
contrary
〈◊〉
us
,
and
took
it
out
of
the
way
,
nailing
it
to
his
Cross
?
Col.
2.14
.
If
Cir●●mcision
was
part
of
this
Law
,
sure
it
did
not
appertain
to
the
Gospel
,
or
●ew
Covenant
,
much
less
the
Seal
of
it
;
for
then
it
could
not
be
against
us
,
but
for
us
,
not
contrary
to
us
,
but
agreeable
to
us
,
as
a
Choice
Blessing
.
2.
And
if
the
Covenant
of
Circumcision
was
a
Part
of
the
Ceremonial
Law
,
't
is
evident
that
Covenant
is
abolished
;
and
if
the
Covenant
be
cancelled
,
or
abolished
,
What
good
will
the
Seal
do
them
?
3.
That
the
Ceremonial
Law
was
part
of
the
First
Covenant
,
't
is
evident
,
Heb.
9.1
,
2.
Then
verily
,
the
First
Covenant
had
also
Ordinances
of
Divine
Service
,
and
Worldly
Sanctuary
.
The
Old
Covenant
comprehended
not
only
the
Sinai
ministration
,
as
a
Covenant
of
Works
,
(
do
this
,
and
live
)
but
also
the
whole
Mosaical
Oeconomy
,
and
Aronical
Priesthood
,
Sacrifices
,
and
all
manner
of
shadowing
Rites
and
Ordinances
whatsoever
,
amongst
which
Old
Covenant
Rites
,
or
Legal
Ordinances
,
Circumcision
was
one
of
the
chief
;
so
that
this
makes
against
them
.
4.
All
the
Holiness
and
Sanctification
of
the
Ceremonial
Law
,
only
appertained
to
the
Flesh
,
and
therefore
,
no
part
of
the
New
Covenant
,
Heb.
9.13
.
What
tho'
it
was
dedicated
by
Blood
,
it
was
but
Typical
Blood
,
Blood
of
Bulls
,
and
Goats
,
that
could
not
take
away
Sin
,
purge
the
Conscience
,
nor
make
any
thing
perfect
.
Mr.
Elton
on
Colossians
,
speaking
of
Col.
2.
ver
.
14.
puts
forth
this
Question
,
viz.
Quest.
How
were
the
Legal
Ceremonies
of
the
Jews
a
Hand-Writing
of
Ordinances
.
Answ.
I
answer
(
saith
he
)
they
were
so
,
in
regard
of
their
Use
to
the
Jews
,
who
,
in
using
them
(
as
it
were
)
Subscribed
to
their
own
Guiltiness
of
Death
and
Damnation
.
—
In
using
Circumcision
,
they
made
known
they
had
ordinal
Sin
,
and
were
guilty
of
it
;
their
Washings
shewed
,
they
were
exceeding
filthy
in
God's
sight
,
and
so
guilty
of
the
Curse
of
the
Law
,
and
so
did
their
Sacrifices
.
Hence
God
,
in
infinite
Mercy
,
sent
his
Son
to
pay
our
Debts
;
and
he
has
satisfied
Divine
Justice
,
and
so
has
cancelled
this
Hand-Writing
,
that
witnessed
our
Guiltiness
,
and
bound
us
over
to
Punishment
.
—
What
good
will
it
do
them
,
to
grant
That
Circumcision
was
part
of
the
Law
,
I
know
not
,
these
Things
considered
.
For
they
,
evident
it
is
,
were
bound
exactly
to
keep
all
the
Laws
,
Statutes
and
Ordinances
,
of
that
Law
;
(
which
,
I
think
a
Learned
Man
says
were
more
then
300
)
nay
,
and
if
they
continued
not
in
doing
all
these
Things
,
they
were
Cursed
when
they
sate
down
,
and
when
they
rose
up
,
whe●
they
went
abroad
,
and
when
they
came
home
:
see
Deut
,
27.20
,
to
26.
Gal.
●●
10.
Cursed
is
he
that
continueth
not
in
all
things
that
are
written
in
the
Book
of
t●●
Law
to
do
them
.
Mind
it
well
,
all
Things
in
the
whole
Book
of
the
Law●
not
only
the
Ten
Precepts
,
but
all
things
contained
in
the
Ceremonial
La●
also
.
6.
Therefore
,
tho'
the
Blood
of
Bulls
,
Goats
,
and
Heifers
,
are
called
,
th●
Blood
of
the
Covenant
,
yet
it
was
not
the
Blood
of
the
New
Covenan●
but
of
the
Old
;
neither
the
First
Covenant
was
dedicated
without
Blood
,
Heb.
9.18
.
True
,
the
Blood
of
the
Old
Covenant
,
figured
the
Blood
of
the
New
,
yet
that
doth
no
more
prove
the
Ceremonial
Law
,
was
part
of
the
New
Covenant
,
then
the
Shadow
can
be
proved
to
be
the
Substance
;
and
therefore
,
tho'
those
Sacrifices
pointed
to
Christ
,
yet
that
Law
was
part
of
the
Covenant
of
Works
,
i.
e.
no
Life
by
it
:
In
those
Sacrifices
,
God's
Soul
had
no
Pleasure
.
7.
Nor
could
they
see
,
or
look
beyond
those
things
,
which
are
abolished
:
see
2
Cor.
3.13
.
From
hence
I
argue
,
If
the
Ceremonial
Law
,
was
a
Hand-Writing
,
i.
e.
a
Bond
,
or
Obligation
of
Conviction
,
Accusation
,
and
Condemnation
to
the
Jews
,
binding
them
farther
to
the
Curse
of
the
Moral
Law
,
it
was
no
part
of
the
Covenant
of
Grace
;
but
the
former
is
true
,
Ergo
,
Therefore
,
whatever
gracious
Design
God
had
in
it
,
or
however
useful
to
the
Elect
,
yet
in
it self
,
it
was
a
Law
of
Works
,
tho'
given
in
Subserviency
to
the
Gospel
Law
,
as
the
Sinai
Law
was
.
6.
Obj.
God
gave
himself
to
Abraham
to
be
his
God
,
and
the
God
of
his
Seed
,
in
the
Covenant
of
Circumcision
,
or
made
over
himself
by
way
of
special
Interest
to
them
in
it
;
(
so
Mr.
Flavell
positively
affirms
.
)
Therefore
it
was
the
Covenant
of
Grace
.
Answ.
I
Answer
,
This
I
am
persuaded
,
is
the
grand
Cause
of
their
great
boldness
and
mistake
,
in
affirming
the
Covenant
of
Circumcision
was
the
Covenant
of
Grace
;
and
therefore
,
ought
the
more
carefully
to
be
Examined
,
Considered
,
and
Answered
;
for
if
Mr.
Flavel
,
and
the
rest
of
our
Brethren
,
are
right
in
this
Assertion
,
i.
e.
That
God
gave
himself
in
Circumcision
to
Abraham
,
and
to
all
his
Seed
,
to
be
their
God
,
by
way
of
special
Interest
,
they
say
a
great
deal
,
but
this
we
deny
.
1.
As
to
Abraham
,
God
gave
himself
to
him
to
be
his
God
,
yea
,
gave
him
special
Interest
in
himself
;
but
it
was
before
he
gave
him
the
Covenant
of
Circumcision
.
This
they
cannot
deny
,
nay
,
and
not
only
to
himself
,
but
to
be
the
God
of
all
his
true
spiritual
Seed
,
and
that
also
,
before
he
entered
into
the
said
Covenant
of
Circumcision
with
him
,
and
his
natural
Seed
;
see
Gen.
12.3
.
Gen.
15.1
.
I
am
thy
shield
,
and
thy
exceeding
great
Reward
;
see
ver
.
5.
and
then
't
is
said
,
he
believed
in
the
Lord
,
and
it
was
accounted
to
him
for
righteousness
,
ver
.
6.
—
Therefore
,
2
dly
,
'T
is
for
ever
to
be
noted
,
that
this
special
Interest
in
God
,
he
obtained
through
Faith
,
in
the
Free
Promise
(
which
is
the
Covenant
of
Grace
God
made
with
him
)
And
the
Apostle
plainly
shews
,
in
Rom.
4.9
,
10.
That
this
Blessedness
,
he
(
in
the
Negative
)
received
not
in
the
Covenant
of
Circumcision
,
but
in
Uncircumcision
.
How
was
it
then
reckoned
,
when
he
was
in
circumcision
,
or
in
uncircumcision
?
Not
in
circumcision
,
but
in
uncircumcision
,
ver
.
10.
I
cannot
but
wonder
at
the
darkness
of
those
Men
,
who
affirm
,
That
Abraham
received
special
Interest
in
God
,
in
the
Covenant
of
Circumcision
;
whereas
the
Holy
Ghost
positively
denies
it
,
or
affirms
the
contrary
.
His
main
Business
being
there
to
take
them
off
of
Circumcision
,
and
so
to
distinguish
between
Circumcison
,
and
the
Covenant
of
Faith
;
but
,
in
direct
Opposition
to
the
Apostle's
Design
,
these
Men
go
about
to
magnifie
Circumcision
by
ascribing
it
to
that
.
3.
And
let
it
also
be
noted
,
That
the
same
Apostle
excludes
Abraham's
natural
Seed
as
such
,
(
with
whom
the
Covenant
of
Circumcision
was
made
)
from
this
special
Blessing
of
special
Interest
in
God
,
in
Rom.
9.5
.
Not
as
though
the
word
of
God
hath
taken
none
effect
,
for
they
are
not
all
Israel
,
which
are
of
Israel
;
neither
,
because
they
are
the
seed
of
Abraham
,
are
they
all
Children
:
(
that
is
,
by
way
of
special
Interest
in
God
,
so
as
to
have
God
to
be
their
God
,
by
vertue
of
the
Covenant
of
Grace
made
with
Abraham
)
But
in
Isaac
shall
thy
seed
be
called
,
ver
.
7.
That
is
,
they
which
are
the
children
of
the
fl●sh
,
these
are
not
the
children
of
God
;
but
the
children
of
the
promise
,
are
counted
for
the
seed
,
ver
.
8.
None
can
deny
,
but
that
those
,
whom
the
Apostle
calls
the
Children
of
the
Flesh
(
whom
he
denies
to
have
any
Interest
in
God
as
such
)
the
Covenant
of
Circumcision
did
belong
unto
,
and
was
made
with
,
as
well
as
it
was
made
with
the
true
spiritual
Seed
;
therefore
I
may
from
hence
,
with
the
greatest
boldness
imaginable
,
affirm
,
That
in
the
Covenant
of
Circumcision
,
God
did
not
make
over
himself
to
be
Abraham's
God
,
so
as
to
give
him
,
or
to
his
Seed
,
special
Interest
in
himself
.
Obj.
But
't
is
positively
said
,
That
God
did
promise
in
the
Covenant
of
Circumcision
,
to
be
a
God
to
him
,
and
to
his
seed
after
him
,
in
their
Generations
,
when
he
promised
them
the
Land
of
Canaan
,
Gen.
17.8
,
9
,
10.
Answ.
I
do
not
deny
it
,
but
not
by
way
of
special
Interest
(
that
is
,
the
thing
we
differ
in
)
so
he
was
not
the
God
of
his
Seed
as
such
,
according
to
the
Nature
of
the
Covenant
of
Grace
,
and
that
for
the
Reasons
before
urged
;
therefore
it
behoveth
us
to
consider
,
in
what
respect
we
are
to
understand
the
Holy
Ghost
.
I
do
not
say
neither
,
that
ever
God
made
himself
over
to
Men
,
to
be
their
God
,
by
way
of
special
Interest
,
upon
the
Terms
of
the
Sinai
Covenant
,
that
was
impossible
for
them
to
Answer
,
(
nor
can
I
believe
,
notwithstanding
what
Mr.
Flavel
has
affirmed
,
that
my
Reverend
Brother
,
Mr.
Philip
Cary
,
will
assert
any
such
thing
)
the
Inheritance
was
not
by
the
Law.
1.
Therefore
we
are
to
consider
,
That
God
may
be
said
to
be
the
God
of
a
People
,
in
a
Covenant
way
,
Two
manner
of
ways
.
1
st
.
By
the
Free
Promise
,
or
Covenant
of
Grace
in
a
spiritual
Gospel
Sense
,
which
gives
special
and
Soul-saving
Interest
in
him
,
as
all
Abraham's
Spiritual
Seed
,
i.
e.
True
Believers
have
;
or
,
2
d.
God
may
be
said
to
be
the
God
of
a
People
,
by
entering
into
an
external
,
legal
Covenant
with
them
:
And
thus
he
gave
himself
to
be
the
God
of
Abraham
,
and
his
natural
,
or
fleshly
Seed
,
i.
e.
He
took
them
into
a
visible
external
Covenant
Church-State
,
and
separated
them
from
all
other
People
and
Nations
in
the
World
,
to
be
a
peculiar
People
(
in
that
Covenant
)
unto
himself
;
and
,
in
this
sense
,
he
was
said
Foederally
,
or
by
Covenant
,
to
be
married
to
the
whole
House
of
Israel
,
as
so
considered
,
and
to
be
an
Husband
to
them
:
See
Ier.
21.31
.
God
there
makes
a
Promise
to
Israel
and
Iudah
,
that
he
would
make
a
New
Covenant
,
Not
according
to
the
covenant
I
made
with
their
fathers
in
the
day
that
I
took
them
by
the
hand
,
to
bring
them
out
of
the
land
of
Egypt
(
which
covenant
they
break
,
although
I
was
an
husband
to
them
saith
the
Lord
)
ver
.
32
In
this
Covenant
God
gave
them
their
Church
State
,
and
many
external
or
earthly
Blessings
,
Laws
and
Ordinances
,
and
they
formerly
struck
Hands
(
as
I
may
so
say
)
with
God
,
and
promised
Obedience
,
Exod.
24.3
,
7
,
8.
And
he
took
the
book
of
the
Covenant
,
and
read
in
the
audience
of
the
people
,
and
they
said
,
all
that
the
Lord
hath
said
,
will
we
do
and
be
obedient
:
And
thus
God
became
as
an
Husband
to
them
,
i.
e.
He
fed
them
,
and
took
special
care
of
them
,
and
to
lead
them
with
great
Bowels
in
the
Wilderness
,
and
bestowed
the
Land
of
Canaan
upon
them
,
with
other
Temporal
Blessings
,
according
as
it
was
promised
to
them
in
the
Covenant
of
Circumcision
:
Like
as
a
Husband
cares
for
,
and
provides
for
the
Wife
,
so
did
God
care
and
provide
for
them
and
preserved
them
,
so
long
as
that
Law
(
I
mean
the
Law
of
their
Husband
)
did
continue
:
But
that
Law
is
now
dead
,
Rom.
7.4
.
and
God
now
is
no
longer
such
a
Husband
to
them
,
nor
hath
he
Married
in
that
Sense
any
other
external
Nation
,
or
People
of
the
World
;
but
now
God
,
in
the
Gospel
Covenant
,
is
an
Husband
indeed
;
to
them
he
was
but
a
Typical
Husband
,
and
their
God
in
an
external
Faedoral
Relation
:
And
thus
he
was
the
God
of
all
Abraham's
natural
Off-spring
;
for
,
in
him
,
he
first
espoused
them
as
a
National
Church
,
and
People
,
and
gave
them
the
Covenant
of
Circumcision
,
as
the
Sign
,
or
Token
thereof
,
with
many
Ecclesiastical
and
Civil
Rites
.
And
this
is
further
confirmed
by
a
Reverend
and
Learned
Writer
:
Howbeit
from
the
strict
Connexion
of
this
7th
.
verse
with
the
6th
.
and
the
Assurance
here
given
,
that
God
will
establish
his
Covenant
with
Abraham's
Seed
,
to
be
their
God
:
It
is
evident
(
saith
he
)
that
the
Number
of
Abraham's
carnal
Seed
and
the
Grandeur
of
their
Civil
State
,
is
not
all
that
is
promised
,
nor
yet
the
Principal
Blessing
bestowed
on
them
therein
,
but
rather
the
forming
them
into
a
Church
State
,
with
the
establishing
of
the
Ordinances
of
publick
Worship
among
them
,
wherein
they
should
walk
in
Covenant
Relation
to
God
,
as
his
peculiar
People
:
Understand
it
still
(
saith
he
)
of
the
Old
Covenant
,
wherein
they
had
their
peculiar
Right
and
Privilege
,
no
less
can
be
intended
in
this
,
I
will
be
a
God
unto
them
,
in
their
Generations
;
and
it
is
also
made
more
evident
by
the
following
Account
that
is
given
of
this
Transaction
,
with
respect
to
Isaac
and
Ishmael
,
Gen.
17.18
,
21.
When
the
Lord
had
promised
unto
Abraham
a
Son
,
by
Sarah
,
whose
Name
should
be
called
Isaac
,
he
thus
prayed
,
O
that
Ishmael
might
live
before
thee
!
which
the
Chaldee
Paraphraseth
thus
,
i.
e.
Might
live
and
worship
before
thee
.
No
doubt
,
his
Prayer
was
,
that
Ishmael
might
also
be
an
Heir
of
the
Blessing
of
this
Covenant
;
but
that
was
not
granted
to
him
;
for
the
Lord
would
have
his
Covenant
Seed
called
by
Isaac
only
:
With
him
God
would
establish
his
Covenant
,
having
appointed
and
chosen
him
alone
,
to
be
the
Heir
thereof
,
who
was
to
be
the
Child
of
the
Promise
,
and
Son
of
the
Free
woman
;
and
yet
for
Ishmael
,
in
special
Favour
with
Abraham
,
whose
Seed
he
was
:
Thus
much
he
obtained
,
i.
e.
That
he
should
be
made
Fruitful
,
and
multiply
exceedingly
,
Twelve
Princes
,
or
Heads
of
great
Families
,
should
spring
of
him
;
which
imports
some
Analogy
to
the
Twelve
Tribes
of
Israel
after
the
Flesh
,
and
God
would
make
him
a
great
Nation
;
and
yet
,
all
this
fell
short
of
the
Blessings
of
Abraham's
natural
Off-spring
,
by
Isaac
,
from
which
Ishmael
was
now
excluded
:
It
is
plain
therefore
,
that
the
Privilege
of
the
Ecclesiastical
,
as
well
as
the
flourishing
of
the
Civil
States
of
Israel
,
did
arise
unto
them
out
of
the
Covenant
of
Circumcision
.
We
conclude
therefore
(
saith
he
)
That
notwithstanding
the
carnal
Seed
of
Abraham
,
could
not
as
such
,
claim
a
Right
in
the
spiritual
and
eternal
Blessings
of
the
New
Covenant
,
because
of
their
Interest
in
the
Covenant
of
Circumcision
,
yet
their
Privileges
,
and
Advantages
in
their
Church-State
,
tho'
immediately
consisting
in
things
outward
and
typical
,
were
of
far
greater
Value
and
Use
,
than
any
meer
Worldly
,
or
Earthly
Blessings
,
as
to
giving
them
choice
means
of
the
Knowledge
of
God
,
and
setting
them
nearer
to
him
,
than
any
Nation
in
the
World
besides
.
Thus
far
this
Learned
Author
.
Dr.
Bates
also
,
in
his
Sermon
preach'd
at
Mr.
Baxter's
Funeral
,
shews
,
That
God
may
be
said
to
be
the
God
of
a
People
,
several
manner
of
ways
.
1.
Upon
the
Account
of
Creation
:
Thus
he
is
our
God
and
Father
O
Lord
thou
art
our
father
,
we
are
the
clay
,
and
thou
art
our
potter
,
and
we
all
are
the
work
of
thy
hands
,
Isa.
64.8
2.
Upon
the
Account
of
external
Calling
,
and
Profession
,
there
is
an
intercurrent
Relation
of
the
Father
and
Son
,
between
God
and
his
People
:
Thus
the
Posterity
of
Seth
,
are
called
,
the
Sons
of
God
,
Gen.
6.
and
the
entire
Nation
of
the
Jews
are
so
styled
:
When
Israel
was
young
,
I
called
my
son
from
Egypt
,
Hos.
11.
And
all
that
have
received
Baptism
,
the
Seal
of
the
Holy
Covenant
,
and
profess
Christianity
,
in
this
general
Sense
,
may
be
called
the
Children
of
God.
Thus
he
clearly
confirms
what
I
have
said
;
but
observe
,
in
this
Sense
,
God
is
not
said
to
be
the
God
of
a
People
by
way
of
special
Interest
.
But
't
is
not
(
saith
he
)
the
outward
Dedication
,
entitles
Men
to
saving
Interest
in
God
,
unless
they
live
according
to
that
Dedication
.
There
are
Baptised
Infidels
,
as
well
as
Unbaptised
,
&c.
Then
say
I
,
some
Infants
Baptised
,
are
in
his
Opinion
,
but
in
an
external
Covenant
with
God
,
and
so
have
no
special
Inte●est
.
—
Moreover
Sure
none
can
deny
,
but
,
by
gross
Idolatry
,
the
Israelites
broke
this
Covenant
;
and
yet
,
when
they
,
in
Ezekiel's
time
,
became
guilty
of
vile
Abominations
,
the
Lord
still
claimed
an
Interest
in
their
Children
,
by
vertue
of
this
Covenant
.
Moreover
,
thou
hast
taken
thy
sons
and
thy
daughters
,
whom
thou
hast
born
unto
me
,
and
these
hast
thou
sacrificed
unto
them
to
be
devoured
:
Is
this
of
thy
whoredoms
a
small
matter
,
That
thou
hast
slain
my
children
,
Ezek.
16.20
,
12.
The
Children
they
begat
in
a
natural
way
,
when
by
cursed
Idolatry
,
they
had
Apostatized
from
God
,
(
by
vertue
of
this
Covenant
)
God
calls
his
Children
,
which
could
not
have
been
,
if
their
Covenant
Interest
had
been
as
our
Brethren
affirm
,
i.
e.
suspended
on
the
good
abearing
,
or
Faith
of
immediate
Parents
:
But
,
as
the
Apostacy
of
Parents
could
not
hinder
their
Children
from
that
external
Covenant
Interest
they
had
in
God
,
and
God
in
them
,
so
the
Faith
and
Holiness
of
Parents
,
could
not
Interest
their
Children
in
the
special
Blessings
of
the
Covenant
of
Grace
.
Lastly
,
'T
is
remarkable
,
that
when
God
gave
the
Sinai
Covenant
,
Exod.
20.1
,
2.
where
he
pleads
Interest
in
them
as
his
People
,
he
mentions
expresly
,
upon
what
account
he
so
owned
them
;
read
the
Text
,
I
am
the
Lord
thy
God
,
which
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
House
of
Bondage
,
Thou
shalt
have
no
other
Gods
before
me
.
I
am
Jehovah
,
and
thy
God
,
having
chosen
you
to
be
a
People
to
my self
above
all
People
;
as
't
is
said
elsewhere
,
not
that
as
they
were
thus
his
People
,
and
a
chosen
Nation
,
they
had
special
Interest
in
God
by
eternal
Election
,
and
peculiar
Adoption
,
no
,
but
a
few
of
them
(
as
it
appears
)
were
in
that
sence
,
his
People
:
But
their
God
,
by
vertue
of
that
legal
and
external
Covenant
he
made
with
their
Fathers
,
and
now
again
with
them
,
and
so
bestowed
temporal
Blessings
upon
them
;
therefore
't
is
added
,
That
brought
thee
out
of
the
land
of
Egypt
,
not
Land
of
spiritual
Darkness
,
nor
house
of
spiritual
Bondage
,
but
literal
Bondage
,
&c.
In
the
Covenant
of
Works
,
(
saith
Reverend
Mr.
Cotton
)
the
Lord
offered
himself
,
upon
a
Condition
of
Works
;
he
bid
them
obey
his
Voice
,
and
provoke
him
not
;
for
I
will
not
pardon
your
Transgressions
.
—
But
,
in
the
Covenant
of
Grace
,
he
will
do
this
,
but
not
in
the
Covenant
of
Works
;
all
is
given
upon
Condition
of
Obedience
.
The
Lord
giving
himself
,
&c.
tho'
it
be
but
to
work
,
yet
he
is
pleased
to
receive
them
into
some
kind
of
relative
Union
expressed
,
Ier.
32.32
.
Which
my
Covenant
they
break
,
as
though
I
was
an
Husband
unto
them
.
He
was
married
to
them
in
Church-Covenant
;
he
was
their
God
,
and
they
were
his
peculiar
People
,
and
yet
the
Lord
cast
them
off
from
this
Marriage-Covenant
,
from
this
Union
.
Thus
Mr.
Cotton
on
the
Covenant
.
P.
39.40
.
So
much
shall
serve
to
the
answering
this
grand
Objection
.
Obj.
6.
Sixthly
,
Circumcision
was
a
Seal
of
the
Righteousness
of
Faith.
If
Circumcision
was
the
Seal
of
the
Righteousness
of
Faith
(
saith
Mr.
Flavell
)
it
did
not
appertain
to
the
Covenant
of
Works
:
For
the
Righteousness
of
Faith
and
Works
,
are
opposite
;
but
Circumcision
was
the
Seal
of
the
Righteousness
of
Faith
,
Rom.
4.11
.
Ergo
,
pag.
220.
1
Answ.
We
Answer
first
,
That
the
Text
they
bring
,
doth
not
call
Circumcision
the
Seal
of
the
Righteousness
of
Faith
:
As
't
is
such
,
or
in
common
to
all
that
were
Circumcised
,
pray
let
us
read
the
Words
;
And
he
received
the
sign
of
circumcision
,
a
seal
of
the
righteousness
of
the
faith
,
which
he
had
them
yet
being
uncircumcised
:
that
he
might
be
the
father
of
all
men
that
believe
,
though
they
be
not
circumcised
;
that
righteousness
might
be
imputed
to
them
also
:
Rom.
4.11
.
First
,
Observe
Circumcision
is
directly
,
here
called
a
Sign
,
and
so
it
was
in
it self
:
1.
A
Sign
,
or
Token
of
God's
making
good
his
Covenant
to
Abraham's
natural
Seed
,
that
from
his
Loins
Christ
should
come
by
Isaac
.
2.
A
Sign
,
or
Token
,
that
the
promise
of
all
these
Blessings
granted
to
them
,
either
Ecclesiastical
,
respecting
their
National
Church
State
,
and
Civil
State
,
and
Temporal
Blessings
,
with
their
Possessing
of
the
Land
of
Canaan
.
3.
Of
the
Circumcision
of
the
Heart
,
for
that
it
was
a
Sign
of
.
2.
But
it
is
not
called
any
more
a
Seal
to
Abraham
,
of
the
Righteousness
of
that
Faith
,
he
had
before
he
was
Circumcised
,
then
it
was
of
his
being
the
Father
of
all
them
that
believe
Now
since
it
was
principally
called
a
Seal
to
him
,
of
that
peculiar
Privilege
,
and
Prerogative
,
of
being
the
Father
of
all
True
Believers
,
which
none
had
ever
granted
to
them
besides
himself
,
Why
should
they
suppose
,
that
Circumcision
is
here
called
,
a
Seal
of
the
Righteousness
of
Faith
to
all
,
as
well
as
to
Abraham
himself
?
I
desire
this
may
be
considered
;
for
Mr.
Flavel
passes
it
by
in
silence
,
and
speaks
nothing
to
it
.
3.
But
Thirdly
,
To
put
the
Matter
out
of
doubt
,
it
could
be
a
Seal
to
no
other
Person
,
or
Persons
,
but
to
Abraham
only
.
Because
it
was
a
Seal
of
that
Righteousness
Abraham
had
,
being
yet
Uncircumcised
,
and
such
a
Righteousness
,
none
of
his
Seed
ever
had
actually
,
as
he
had
it
;
(
neither
of
his
fleshly
,
nor
spiritual
Seed
)
for
first
,
Isaac
had
no
such
Faith
before
he
was
Circumcised
,
because
Circumcised
when
but
Eight
Days
old
,
and
so
were
generally
all
his
Seed
,
except
you
will
mention
such
,
who
neglected
to
Circumcise
their
Children
,
and
so
Transgressed
the
Command
of
God
,
or
mention
Adult
Proselites
.
But
that
will
not
help
the
Matter
;
they
must
carry
it
to
be
a
Seal
to
all
that
the
Covenant
of
Circumcision
belonged
to
,
or
else
to
none
but
to
Abraham
only
:
but
to
all
,
it
could
not
be
a
Seal
,
as
it
was
to
Abraham
,
it
being
positively
said
,
not
to
be
a
Seal
of
the
Righteousness
of
their
Faith
,
they
should
have
after
Circumcised
,
but
of
that
Faith
Abraham
particularly
had
,
being
yet
Uncircumcised
.
4.
The
Scope
and
Drift
of
the
Holy
Ghost
,
proves
it
to
be
thus
as
we
say
;
for
else
,
there
's
no
need
for
the
Apostle
to
mention
it
,
as
a
Seal
of
that
Righteousness
of
Faith
,
he
had
before
Circumcision
,
if
others
might
have
it
in
Circumcision
,
viz.
The
Righteousness
of
God
,
as
't
is
contained
in
the
Covenant
of
Grace
:
(
for
that
they
must
say
,
or
they
say
nothing
)
And
it
farther
appears
by
what
the
Apostle
speaks
,
viz.
That
he
might
be
the
Father
of
them
that
believe
,
that
were
not
Circumcised
.
If
it
had
been
in
Circumcision
,
or
after
Circumcision
,
What
Argument
would
there
have
been
in
the
Case
,
i.
e.
That
Abraham
should
be
the
Father
of
those
that
believe
,
that
are
not
Circumcised
.
Therefore
,
in
direct
Opposition
to
what
Dr.
Ames
speaks
,
as
cited
by
Mr.
Flavel
,
I
must
say
,
The
main
Drift
and
Scope
of
the
Apostle's
Argument
from
the
Coherence
of
the
Text
,
is
to
take
off
the
Jews
from
seeking
any
spiritual
Benefit
from
Circumcision
,
or
the
Law
,
but
by
Faith
,
only
seeing
;
Abraham
was
Justified
,
and
received
the
Righteousness
of
Christ
,
by
Faith
,
before
he
was
Circumcised
,
or
without
Circumcision
;
and
his
receiving
Circumcision
,
sealed
not
only
the
Righteousness
of
Faith
to
him
,
which
he
had
,
being
Uncircumcised
,
(
and
so
to
none
else
)
but
also
,
his
being
the
Father
of
all
that
Believe
,
whether
Circumcised
,
or
not
Circumcised
.
5.
But
again
,
it
must
be
granted
to
belong
to
Abraham
,
only
as
a
Seal
,
because
St.
Paul
,
speaking
of
Circumcision
,
Rom.
3.12
.
says
,
The
chief
Advantage
,
or
Privilege
,
they
had
thereby
,
was
,
because
that
unto
them
was
committed
the
Oracles
of
God.
Certainly
,
he
would
not
have
called
that
the
Chief
,
if
Circumcision
had
been
given
in
common
,
as
a
Seal
of
the
Righteousness
of
Faith
:
However
,
when
he
is
a
treating
of
the
Privileges
that
come
by
Circumcision
,
surely
he
could
not
have
forgotten
this
,
viz.
that
it
was
a
Seal
of
the
Righteousness
of
Faith.
6.
Let
not
Men
mistake
themselves
any
more
,
for
evident
it
is
,
that
Circumcision
,
as
't
is
called
a
Seal
to
Abraham
,
so
it
did
not
seal
to
him
something
,
which
he
then
had
not
,
but
might
have
;
but
it
did
seal
,
really
,
and
truly
,
the
Righteousness
of
that
Faith
,
which
he
at
that
time
had
:
If
therefore
you
Baptize
Children
,
who
before
they
are
Baptized
,
do
truly
believe
;
no
body
will
be
dispeased
with
you
,
or
if
you
can
prove
,
your
Infants
have
really
and
truly
such
a
Faith
as
Abraham
had
,
and
that
their
Baptism
doth
seal
that
Faith
to
them
for
Righteousness
,
which
Circumcision
sealed
to
Abraham
,
you
do
your
business
:
But
Sirs
,
pray
what
Blessings
of
the
Covenant
of
Grace
,
doth
Baptism
now
seal
to
your
Infants
?
O
,
says
one
,
the
Covenant
is
theirs
,
it
belongs
to
them
,
and
shall
we
deny
them
the
Seal
?
what
,
not
let
them
have
a
bit
of
Wax
?
But
stay
a
little
,
you
must
first
prove
the
Covenant
of
Grace
,
doth
indeed
belong
to
Believers
Children
as
such
,
before
you
talk
at
such
a
rate
as
you
do
.
A
Seal
,
all
Men
know
,
makes
firm
and
sure
all
the
Blessings
to
the
Person
,
to
whom
it
is
sealed
,
which
are
contained
in
the
same
Covenant
,
to
which
it
is
fixed
:
Therefore
,
take
heed
you
do
not
blind
the
Minds
of
People
,
and
deceive
them
,
by
making
them
think
they
are
in
Covenant
,
when
indeed
it
may
be
no
such
thing
.
7.
Besides
,
if
Circumcision
was
the
Seal
of
the
Covenant
of
Grace
,
then
it
would
follow
,
that
the
Covenant
of
Grace
made
with
Abraham
,
is
Abrogated
;
for
the
breaking
off
the
Seal
,
all
Men
know
,
cancells
the
Covenant
,
and
makes
it
of
none
Effect
:
And
that
Circumcision
,
which
you
call
the
Seal
of
the
Covenant
of
Grace
,
that
was
made
with
Abraham
,
is
broke
off
,
or
torn
off
by
the
Death
of
Jesus
Christ
,
is
evident
(
And
this
proves
,
if
it
was
a
Seal
of
the
Sinai
Covenant
,
which
I
say
,
not
but
only
a
Sign
)
that
Covenant
is
gone
,
because
the
Seal
is
broken
off
.
8.
Circumcision
was
so
far
from
being
a
Seal
of
the
Covenant
of
Grace
to
all
,
to
whom
it
did
b●long
,
that
it
sealed
not
all
those
outward
Blessings
to
the
Bond-men
,
or
such
who
were
bought
with
Money
,
and
so
were
admitted
to
dwell
in
Abraham's
Family
;
for
it
did
not
seal
to
them
all
the
outward
and
external
Privileges
of
the
Commonwealth
of
Israel
;
for
they
only
belonged
to
those
who
were
natural
Israelites
.
Now
,
from
the
whole
,
it
seems
to
me
to
be
a
strange
Thing
,
which
is
lately
asserted
,
viz.
That
the
Infant
Seed
of
Believers
,
(
during
their
Infancy
)
have
all
of
them
a
certain
Interest
in
the
Covenant
of
Grace
:
By
vertue
of
which
,
they
are
compleatly
Justified
before
God
,
from
the
Guilt
of
Original
Sin
,
both
Originans
,
and
Originations
;
and
yet
,
when
they
come
to
Years
of
Discretion
,
may
(
yea
must
)
by
their
actual
closing
with
,
or
refusing
the
Terms
of
the
Covenant
,
either
obtain
the
continuation
,
and
confirmation
of
their
Covenant
Interest
,
or
be
utterly
,
and
finally
cut
off
from
it
,
and
so
perish
Eternally
in
their
Ignorance
of
God
,
and
Rebellion
against
him
.
Answer
,
To
which
I
must
say
,
That
they
seem
to
make
the
Covenant
of
Grace
,
such
a
Conditional
Covenant
,
that
renders
it
in
Nature
and
Quality
,
like
the
Sinai
Covenant
,
or
Covenant
of
Works
,
i.
e.
If
they
perform
the
Righteousness
required
,
they
shall
live
;
if
they
Obey
not
,
or
make
not
Good
,
this
pretended
Covenant
of
Grace
,
they
shall
dye
,
or
be
cut
off
:
Let
our
Brethren
,
who
are
sound
in
the
Doctrine
of
Free-Grace
,
consider
this
.
2.
And
as
the
Promises
of
the
New
Covenant
,
will
admit
of
no
such
partial
Interest
,
(
saith
a
Learned
Author
)
so
neither
can
this
Opinion
consist
with
the
Analogy
of
Faith
,
in
other
Respects
;
for
either
the
stain
of
Original
Sin
,
in
these
Infanrs
is
purged
,
and
the
dominion
of
Concupiscence
in
them
destroyed
,
when
their
Guilt
is
pardoned
,
or
it
is
not
;
if
it
be
,
then
the
Case
of
these
Infants
,
in
point
of
Perseverance
,
is
the
same
with
Adult
Persons
,
that
are
under
Grace
,
by
actual
Faith
;
and
then
a
final
Apostacy
,
from
the
Grace
of
the
New
Covenant
,
must
be
allowed
to
befall
the
one
,
as
well
as
the
other
,
notwithstanding
all
Provisions
of
that
Covenant
,
and
Engagement
of
God
therein
,
to
make
the
Promise
sure
to
all
the
Seed
,
Rom.
4.16
.
But
this
the
Author
will
not
admit
:
If
he
say
,
That
their
Guilt
is
pardoned
,
but
their
Natures
are
not
changed
,
or
renewed
,
nor
the
Power
of
Original
Corruption
destroyed
,
so
as
that
Sin
,
shall
not
have
Dominion
over
them
;
it
will
be
replyed
,
That
then
,
notwithstanding
their
supposed
Pardon
,
they
remain
as
an
unclean
Thing
,
and
so
uncapable
of
admission
into
the
Kingdom
of
God.
Thus
this
worthy
Author
.
3.
To
which
let
me
add
,
Certainly
if
Divine
Habits
were
in
those
Infants
,
they
would
immediately
be
manifested
;
or
be
sure
when
they
are
grown
up
,
would
appear
in
them
by
gracious
Operations
flowing
from
thence
:
But
since
those
Acts
,
or
Products
of
such
a
gracious
Habit
,
appear
not
in
them
,
't
is
evident
,
they
never
had
them
infused
.
4.
All
that
are
in
the
Covenant
of
Grace
,
(
if
they
live
)
the
Fruits
of
Faith
and
Holiness
,
will
flow
naturally
from
those
sacred
Habits
,
God
hath
by
his
spirit
planted
in
them
,
as
heat
and
light
doth
from
the
Fire
,
when
't
is
kindled
on
the
Hearth
.
The
Truth
is
,
such
who
are
united
to
Christ
,
and
have
Faith
in
him
,
and
so
are
actually
in
the
Covenant
of
Grace
,
are
also
washed
and
purged
from
Sin
,
and
Pollution
,
see
Ezek.
16.
Rom.
5.14
.
Act.
15.10
.
None
can
have
Union
with
Christ
,
but
by
the
in-dwelling
of
the
Holy
Spirit
;
and
wheresoever
the
Spirit
of
Christ
is
,
it
applies
,
The
Blood
of
the
Covenant
,
not
only
for
Pardon
,
but
also
for
the
purging
the
Conscience
from
dead
Works
,
to
serve
the
living
God
:
And
therefore
,
(
as
the
same
Learned
Author
observes
)
as
certain
as
any
derive
a
New
Covenant
Rite
from
Christ
for
Pardon
,
they
also
receive
a
vital
Influence
from
him
,
for
the
renovation
of
their
Natures
,
and
conforming
their
Souls
to
his
Image
:
Therefore
,
to
assert
,
That
the
Grace
of
Christ
,
is
applied
to
some
,
for
remission
of
Sins
only
,
or
that
the
guilt
of
any
Sin
,
can
be
pardoned
to
any
Person
,
and
yet
that
Sin
retains
its
Dominion
over
them
,
is
a
Doctrine
,
I
understand
,
not
to
be
sound
,
or
agreeable
to
the
Doctrine
that
is
according
to
Godliness
.
5.
To
conclude
with
this
,
't
is
evident
,
these
Men
must
,
by
their
Notion
,
make
every
believing
Parent
to
be
(
considered
in
respect
of
that
Covenant
made
with
Abraham
)
a
common
Head
and
Father
,
not
only
to
his
own
natural
Seed
,
but
to
all
Believers
also
,
as
Abraham
was
,
and
then
it
would
follow
,
that
there
are
as
many
common
Fathers
,
like
as
Abraham
was
so
called
,
as
there
are
believing
Men
in
the
World
,
and
so
a
knowing
,
or
knowledge
of
Men
still
after
the
Flesh
,
which
the
Apostle
disclaims
,
2
Cor.
5.
17.
Besides
,
the
Thing
is
usurp'd
in
it self
:
Therefore
,
let
all
know
,
That
a
Believers
Right
to
the
Blessings
of
the
Covenant
of
Grace
made
with
Abraham's
,
or
by
vertue
of
that
Promise
made
with
him
,
do
relate
to
such
a
Seed
as
do
believe
,
and
not
as
Co-ordinate
with
him
,
in
Covenant
Interest
;
they
are
not
each
one
,
by
this
Covenant
,
made
the
Father
of
a
Blessed
Seed
,
as
Abraham
was
the
Father
of
the
Faithful
,
neither
can
they
claim
the
Promise
for
themselves
,
and
their
Seed
,
according
to
the
Tenour
of
Abraham's
Covenant
,
as
he
might
,
(
as
this
Author
observes
)
but
they
must
believe
as
Abraham
did
,
or
have
a
Faith
of
their
own
:
For
if
ye
be
Christ's
,
then
are
ye
Abraham
's
seed
and
heirs
according
to
the
Promise
,
Gal.
3
29.
This
the
same
Author
notes
.
Obj.
7.
The
Covenant
of
Circumcision
,
was
an
Everlasting
Covenant
,
therefore
it
was
the
Covenant
of
Grace
.
Answ.
I
Answer
,
'T
is
not
unknown
to
our
Opponants
,
that
the
Hebrew
Word
,
for
Everlasting
,
sometimes
signifies
no
more
then
a
long
continuance
.
of
time
.
—
And
so
extensive
was
the
Promise
of
God's
peculiar
Favours
to
the
natural
Seed
of
Abraham
,
and
the
original
of
their
Claim
there-from
that
the
severity
of
that
Law
afterwards
given
to
them
,
was
so
far
restrained
,
as
that
(
notwithstanding
their
manifold
breach
of
Covenant
with
God
,
and
forfeiture
of
all
legal
Claim
of
their
Right
and
Privileges
in
the
Land
of
Canaan
thereby
)
that
they
were
never
utterly
cut
off
from
that
good
Land
,
and
ceased
,
to
be
a
peculiar
People
unto
God
,
untill
the
end
or
period
of
that
time
,
determined
by
the
Almighty
,
was
fully
come
;
which
was
the
Revealation
of
the
Messiah
,
and
the
setting
up
his
spiritual
Temple
,
under
the
Dispensation
of
the
Gospel
;
and
thus
far
,
the
Word
Everlasting
doth
extend
.
'T
is
said
,
God
promised
to
give
the
Land
of
Canaan
to
Abraham
,
and
to
his
Seed
for
ever
;
and
again
,
Gen.
17.8
.
for
an
everlasting
Inheritance
;
whereas
it
is
evident
,
they
have
for
many
Ages
,
been
dispossessed
of
it
:
Nor
may
this
seem
strange
,
if
we
consult
other
Texts
,
where
the
same
Terms
are
used
with
the
like
Restriction
;
for
the
Priesthood
of
Levi
,
is
called
an
Everlasting
Priesthood
,
Numb
.
25.13
.
And
the
Gates
of
the
Temple
,
Everlasting
Doors
,
Psal.
24.6
.
so
the
Statute
,
to
make
an
Atonement
for
the
Holy
Sanctuary
,
and
for
the
Tabernacle
,
and
for
the
Altar
,
and
for
the
Priests
,
and
for
all
the
People
of
the
Congregation
,
is
called
,
an
Everlasting
Statute
,
Levit.
16.34
.
And
this
shall
be
for
an
everlasting
statute
,
&c.
So
that
from
hence
't
is
very
clear
,
that
the
Word
Everlasting
is
to
be
taken
sometimes
with
Restriction
,
and
referrs
to
the
end
of
that
Dispensation
,
to
which
the
Law
,
Statute
,
or
Covenant
did
belong
;
and
when
Christ
came
,
as
all
Mosaical
Rites
ended
,
so
did
the
Covenant
of
Circumcision
also
.
God
never
said
,
he
would
be
the
God
of
Abraham's
natural
Seed
as
such
,
as
he
gave
himself
to
him
,
and
to
all
his
true
spiritual
Seed
;
for
to
them
he
gives
himself
,
or
an
Interest
in
all
God
is
,
or
has
(
so
far
as
communicative
)
even
for
ever
and
ever
,
or
to
all
Eternity
;
the
Covenant
of
Grace
,
being
ordered
in
all
things
,
and
sure
,
2
Sam.
23.5
.
'T
is
impossible
this
Covenant
,
and
Covenant
Blessings
,
which
is
comprehensive
of
all
Grace
here
,
and
Glory
hereafter
,
should
referr
to
a
certain
Period
of
time
;
and
since
he
was
not
thus
in
Covenant
with
Abraham's
carnal
Seed
as
such
,
't
is
evident
,
the
Covenant
of
Circumcision
,
(
tho'
called
,
an
Everlasting
Covenant
)
was
not
the
Covenant
of
Grace
.
And
so
much
to
this
Objection
.
8.
Obj.
There
was
never
but
one
Covenant
of
Works
,
and
that
God
made
with
Adam
,
and
in
him
with
all
his
Post●rity
;
therefore
the
Covenant
of
Circumcision
did
not
appertain
in
the
Covenant
of
Works
:
See
Mr.
Flavel
.
Answ.
First
,
Our
Controversie
,
lies
not
so
much
about
,
the
Covenant
of
Works
,
as
given
to
Adam
,
but
about
the
Nature
of
Sinai
Covenant
,
since
Circumcision
appears
to
be
of
the
same
Nature
with
that
:
I
do
not
say
,
in
every
respect
,
there
is
no
difference
between
the
Covenant
of
Works
made
with
Adam
,
and
that
made
with
the
Peop●e
of
Israel
▪
though
the●
differ
not
Essentially
in
Substance
,
't
is
all
one
and
the
same
Covenant
,
viz.
Requiring
compleat
and
perfect
Righteousness
.
2.
Therefore
,
tho'
there
is
but
one
Covenant
of
Works
,
yet
there
was
more
than
one
Addition
,
or
Administration
of
the
said
Covenant
:
This
is
evident
,
although
given
upon
a
different
end
,
purpose
,
and
design
,
by
the
Lord.
Adam's
Covenant
,
I
grant
,
had
one
end
and
design
,
and
the
Sinai
Covenant
of
Works
had
another
;
yet
,
may
be
,
both
,
as
to
the
Essence
and
Substance
of
them
but
one
and
the
same
Covenant
:
Which
,
doubtless
,
is
all
Mr.
Cary
intends
.
1.
Adam's
Covenant
had
Happiness
,
and
Justification
in
it
,
by
his
perfect
Obedience
thereto
;
and
he
being
able
,
in
the
time
of
his
Innocency
,
to
keep
it
,
he
was
thereby
Justified
.
2.
But
the
Second
Edition
,
or
Ministration
of
the
Covenant
of
Works
,
given
to
the
People
of
Israel
,
tho'
in
its
Nature
and
Quality
,
it
was
a
Covenant
of
Works
,
and
one
with
the
former
,
yet
it
was
not
given
for
Life
or
to
Justifie
them
,
nor
was
it
able
so
to
do
,
by
reason
of
their
Weakness
through
the
Flesh
,
Rom.
8.3
.
But
it
was
added
because
of
Transgression
.
1.
To
restrain
Sin
,
(
or
as
I
said
before
)
to
regulate
their
Lives
under
those
external
Covenant
Transactions
of
God
with
them
,
as
his
People
,
as
before
expressed
.
2.
To
make
Sin
appear
exceeding
sinful
.
3.
To
discover
to
them
,
what
Righteousness
it
is
God
doth
require
,
in
order
to
the
Justification
of
the
Soul
in
his
Sight
.
4.
To
make
known
to
them
thereby
,
what
a
Righteousness
Man
,
originally
,
in
the
First
Adam
,
had
,
and
lost
;
and
5
thly
,
It
did
discover
their
woefull
Condition
to
them
,
and
might
put
●hem
upon
seeking
Relief
and
Justification
,
by
the
promised
Seed
,
and
so
be
as
a
School-Master
,
to
bring
them
to
Christ.
6.
That
in
their
Conformity
to
it
,
to
their
utmost
Power
,
to
continue
●ll
those
outward
Blessings
,
and
Privileges
to
the
House
,
or
Church
of
Israel
,
as
God
promised
to
Abraham
upon
that
Account
;
for
't
is
evident
,
the
Promises
made
to
them
,
upon
their
Obedience
,
were
Earthly
and
Temporal
Promises
,
and
not
Spiritual
.
Hence
the
Apostle
saith
,
the
New
Covenant
is
established
upon
better
Promises
.
—
And
Now
,
that
the
Sinai
Covenant
was
a
Covenant
of
Works
,
(
as
considered
●n
it self
)
notwithstanding
the
end
and
design
of
God
therein
,
(
I
find
many
of
our
sound
Protestant
Divines
do
affirm
)
tho'
given
with
a
merciful
and
gracious
intention
▪
or
in
subserviency
to
the
Gospel
.
1.
It
commanded
,
or
did
require
perfect
or
compleat
Obedience
.
2.
On
these
Terms
,
Do
and
Live.
3.
It
gave
no
strength
,
nevertheless
,
to
perform
what
its
just
Demands
were
:
Hence
the
strength
of
Sin
is
called
,
the
Law
;
it
did
Condemn
,
but
could
not
Save
.
4.
Nor
was
there
any
Pardon
,
or
Remission
of
Sin
,
by
that
Covenant
,
for
any
Soul
that
broke
it
;
for
,
He
that
despised
against
Moses's
Law
,
dyed
without
mercy
,
under
two
or
three
witnesses
,
Heb.
10.28
.
—
Moreover
,
5.
It
cursed
all
that
did
not
continue
in
all
Things
that
were
contained
in
the
whole
Book
of
the
Law
to
do
them
,
Gal.
3.10
.
6.
The
Holy
Ghost
calls
it
the
Old
Covenant
,
in
contra
-
distinction
,
and
direct
Opposition
to
the
Covenant
of
Grace
,
or
Gospel
Covenant
.
The
law
is
not
of
fait●
:
but
,
the
man
that
doth
those
things
,
them
shall
live
in
them
,
Gal.
3.12
And
tho'
Moses
was
the
Mediator
of
that
Covenant
,
yet
he
was
but
a
Typical
Mediator
,
and
stood
between
God
and
them
,
to
plead
for
the
Blessings
of
that
Covenant
,
and
to
prevent
the
Threatnings
of
Temporal
Judgments
;
for
there
was
never
but
one
Mediator
between
God
and
us
,
upon
a
spiritual
Account
,
i.
e.
To
stand
between
eternal
Wrath
and
us
,
or
to
make
Peace
with
God
for
our
Souls
.
—
Take
what
the
Learned
Bishop
Usher
hath
said
about
the
Law
,
as
a
Covenant
of
Works
,
viz.
Quest.
How
doth
this
Covenant
(
i.
e.
The
Covenant
of
Grace
)
differ
from
that
of
Works
.
Answ.
His
Answer
is
much
every
way
,
for
first
,
in
many
Points
,
the
Law
may
be
conceived
,
by
Reason
;
but
the
Gospel
,
in
all
Points
,
is
far
above
the
reach
of
Man's
Reason
.
Secondly
,
the
Law
commandeth
to
do
good
,
and
giveth
no
strength
;
the
Gospel
enableth
us
to
do
good
,
the
Holy
Ghost
writing
the
Law
in
our
Hearts
.
Thirdly
,
The
Law
promised
Life
only
,
the
Gospel
Righteousness
also
.
Fourthly
,
The
Law
required
perfect
Obedience
,
the
Gospel
,
the
Righteousness
of
Faith.
Fifthly
,
The
Law
revealeth
Sin
,
rebuketh
us
for
Sin
,
and
leaves
us
in
it
,
but
the
Gospel
doth
reveal
unto
us
Remission
of
Sins
,
and
freeth
us
from
the
Punishment
belonging
thereunto
.
Sixthly
,
The
Law
is
the
ministration
of
Wrath
,
Condemnation
,
and
Death
;
the
Gospel
is
a
ministry
of
Grace
,
Justification
,
and
Life
.
Seventhly
,
The
Law
was
grounded
on
Man's
own
Righteousness
,
requiring
of
every
Man
,
in
his
own
Person
,
perfect
Obedience
,
Deut.
27.26
.
And
in
default
,
for
satisfaction
,
everlasting
Punishment
,
Gal.
3.10
,
12.
But
the
Gospel
is
grounded
on
the
Righteousness
of
Christ
,
admitting
Payment
and
Performance
in
another
,
in
behalf
of
so
many
as
receive
it
,
Gal.
3.13.14
.
Bishop
Usher's
Summ
and
Substance
of
Christian
Religion
,
p.
159.
A
multitude
of
Protestant
Writers
,
I
might
produce
,
who
all
assert
the
same
Doctrine
.
And
if
the
Sinai
Covenant
was
not
a
Covenant
of
Works
,
Why
do
all
our
Brethren
say
,
as
it
was
a
Covenant
of
Works
,
't
is
done
away
?
and
,
Why
doth
the
Apostle
say
,
Christ
is
the
end
of
the
Law
,
as
touching
Righteousness
?
It
is
not
abolished
,
or
done
away
,
as
't
is
a
Rule
of
Righteousness
,
for
as
so
it
abides
,
as
a
perpetual
Rule
and
Law
to
us
.
Therefore
,
I
wonder
at
Mr.
Flavel's
Out-crys
against
Mr.
Cary
,
as
if
it
was
impossible
for
the
Saints
to
be
under
the
Covenant
of
Works
,
under
the
former
Dispensation
,
and
yet
in
the
Covenant
of
Grace
;
for
I
would
know
,
Whether
or
not
,
they
were
not
,
at
that
time
,
under
the
Ministration
of
that
Covenant
?
but
what
,
tho'
no
sooner
did
they
believe
in
Christ
,
the
Promised
Seed
,
but
they
were
delivered
from
the
Curse
of
the
Law.
Nor
is
this
any
strange
Thing
,
For
are
not
all
now
,
in
these
Days
,
under
the
Dispensation
of
the
Gospel
?
yet
,
untill
Men
and
Women
believe
in
Christ
,
they
abide
still
under
the
Curse
of
the
Law
of
the
First
Covenant
;
for
Christ
is
not
the
end
of
the
Law
to
all
the
World
,
(
so
as
some
erroneously
assert
,
i.
e.
all
are
justified
in
God's
sight
,
from
the
Curse
of
the
Law
)
but
he
is
only
the
end
of
the
Law
,
touching
Righteousness
to
every
one
that
beleiveth
,
to
them
,
and
to
no
other
Adult
Person
:
Therefore
Men
might
be
under
the
outward
Dispensation
of
the
Law
of
Works
,
and
yet
through
Faith
,
be
Justified
;
and
also
,
others
may
be
,
and
are
now
,
under
the
Dispensation
of
the
Gospel
;
and
yet
,
for
not
believing
in
Christ
,
be
Condemned
,
and
under
the
Curse
of
the
Law
:
For
the
Gospel
is
not
the
Cause
of
our
Sickness
,
but
our
Cure
;
none
believing
,
is
the
refusal
of
the
Medicine
:
So
that
there
's
no
Reason
for
him
to
say
,
(
because
we
assert
this
)
That
the
Godly
,
under
that
Dispensation
,
hung
mid-way
,
betwixt
Life
,
and
Death
,
Justification
,
and
Condemnation
;
and
after
Death
,
mid-way
betwixt
Heaven
,
and
Hell
,
p.
180.
Therefore
,
as
all
that
lived
under
the
Dispensation
of
the
Law
,
or
Covenant
of
Works
,
were
saved
by
Faith
,
in
the
Promise
of
Christ
,
or
by
the
Covenant
of
Grace
,
Abraham
(
saith
our
Saviour
)
saw
my
Day
,
and
was
glad
,
so
without
Faith
,
or
Interest
in
Christ
,
such
that
live
under
the
Dispensation
of
the
Gospel
,
cannot
be
saved
;
nor
are
they
delivered
from
the
Curse
of
the
Law
,
or
Covenant
of
Works
.
Therefore
,
(
to
conclude
with
this
,
)
't
is
evident
,
the
Covenant
of
Works
,
though
but
one
,
(
as
to
the
substance
of
it
)
yet
there
was
several
Ministrations
of
it
;
as
it
was
given
also
upon
different
Ends
,
and
Designs
by
the
Lord
:
And
therefore
,
because
the
said
Covenant
of
Works
was
first
given
to
Adam
,
(
by
vertue
of
which
he
was
accepted
,
and
justified
in
his
Innocency
)
Could
not
God
give
forth
a
Second
Addition
,
Ministration
,
or
Transcript
of
his
Righteousness
,
and
Holy
Law
,
requiring
perfect
Obedience
,
though
not
to
Justification
,
yet
to
aggravate
their
Sin
,
and
so
to
their
just
Condemnation
?
And
doth
not
the
Apostle
assert
the
same
Thing
?
Rom.
3.19
,
20.
compared
with
Rom.
7.13
.
Gal.
3.19
.
But
saith
Bishop
Usher
.
Quest.
Doth
not
God
wrong
to
Men
,
to
require
of
him
,
that
he
is
not
able
to
perform
?
Answ.
He
Answers
No
;
for
God
made
Man
so
,
that
he
might
have
performed
it
;
but
he
,
by
Sin
,
spoiled
himself
,
and
Posterity
of
those
Gifts
.
Therefore
,
To
proceed
▪
I
do
affirm
,
That
always
,
generally
,
when
the
Apostle
speaks
of
the
Old
Covenant
,
or
Covenant
of
Works
,
he
passes
by
,
in
silence
,
the
Covenant
made
with
Adam
,
and
more
immediately
,
and
directly
,
applies
it
unto
the
Sinai
Covenant
,
and
to
that
of
Circumcision
,
as
all
careful
Readers
,
who
read
the
Epistles
to
the
Romans
,
Galatians
,
and
to
the
Hebrews
,
may
clearly
find
.
And
farther
,
to
evince
the
Truth
we
contend
for
;
't
is
evident
,
That
although
there
is
(
and
ever
was
)
but
one
Covenant
of
Grace
,
yet
nothing
is
more
plain
then
that
there
were
several
distinct
Additions
of
it
,
altho'
we
say
,
the
Promise
or
Gospel
Covenant
,
was
one
and
the
same
,
in
all
Ages
,
in
respect
of
the
Things
promised
,
with
the
Nature
and
Quality
thereof
;
which
is
a
free
and
absolute
Covenant
,
without
Works
,
or
Conditions
of
foreseen
Acts
of
Obedience
,
or
Righteousness
done
,
by
the
Creature
whatsoever
,
Rom.
4.5
.
The
Substance
,
and
Essential
Part
of
this
Gospel
Covenant
,
as
to
the
Promises
of
it
,
is
Christ
,
Faith
,
a
New
Heart
,
Regeneration
,
Remission
of
Sins
,
Sanctification
,
Perseverance
,
and
everlasting
Life
:
Yet
,
this
Evangelical
Covenant
,
had
divers
Forms
,
Additions
,
or
Transcripts
of
it
,
which
signified
those
Things
,
and
the
various
Sanctions
,
by
which
it
was
given
forth
,
and
confirmed
.
To
Adam
,
the
Promise
of
it
was
under
the
Name
Of
the
Seed
of
the
Woman
,
bruising
the
Head
of
the
Serpent
.
To
Enoch
,
Noah
,
&c.
in
other
Terms
.
To
Abraham
,
under
the
Name
of
His
Seed
,
in
whom
all
the
Nations
of
the
Earth
should
be
blessed
.
To
Moses
,
by
the
Name
of
A
great
Prophet
among
his
Brethren
;
and
it
was
signified
also
unto
him
under
dark
Shadows
,
and
Sacrifices
.
Unto
David
,
under
the
Name
of
A
Successour
in
his
Kingdom
.
To
other
Prophets
,
more
clearer
still
made
known
,
Unto
as
a
Child
is
born
;
a
Woman
shall
compass
a
Man
;
a
New
Covenant
I
will
make
,
&c
In
the
New
Testament
,
in
plain
Words
,
We
all
,
with
open
face
,
beholding
,
as
in
a
glass
,
the
glory
of
the
Lord
,
2
Cor.
3.18
.
But
now
,
because
there
were
so
many
Additions
,
or
Ministrations
of
the
Gospel
,
or
New
Covenant
,
Doth
it
follow
,
there
are
so
many
New
Covenants
?
This
being
so
,
Mr.
Flavel
hath
done
nothing
to
remove
Mr.
Cary's
Arguments
,
but
they
stand
firm
:
For
he
says
not
,
That
the
Sinai
Ministration
of
the
Covenant
of
Works
,
was
ordained
to
justifie
Mankind
;
nor
was
it
possible
it
could
,
after
a
Man
had
sinned
;
and
yet
in
its
Nature
,
an
absolute
Covenant
of
Works
,
or
do
for
Life
,
or
Perish
.
The
Man
that
doeth
these
Things
,
shall
live
in
them
.
Obj.
9.
Circumcision
could
not
oblige
the
Iews
,
in
its
own
Nature
,
to
keep
the
whole
Law
,
because
Paul
Circumcised
Timothy
:
If
,
in
the
very
Nature
of
the
Act
,
it
had
bound
Timothy
to
keep
the
Law
for
Iustification
,
how
could
it
have
been
Paul's
Liberty
so
to
do
?
saith
Mr.
Flavel
,
which
he
asserts
it
was
,
Gal.
2.3
,
4.
p.
226.
Answ.
1.
That
Circumcision
did
oblige
the
Jews
to
keep
the
whole
Law
,
is
evident
,
Gal.
5.3
.
and
,
as
I
hinted
before
,
our
Learned
Annotators
,
on
the
said
place
,
speak
the
same
Thing
positively
.
Take
more
largely
their
very
Words
:
They
were
obliged
to
one
Part
of
the
Law
;
they
must
be
obliged
to
all
other
Parts
of
it
;
besides
,
that
Circumcision
was
an
owning
,
and
professing
Subjection
to
the
whole
Law
,
&c.
Obj.
But
did
not
the
Fathers
then
,
by
being
Circumcised
,
acknowledge
themselves
Debtors
to
the
Law
?
(
he
Answers
)
Yes
,
they
did
acknowledge
themselves
bound
to
the
observation
of
it
,
and
to
endure
(
upon
the
breaking
of
it
)
the
Curse
of
it
;
but
they
were
discharged
from
that
Obligation
,
by
believing
in
Christ
,
who
was
made
a
Curse
for
them
,
that
he
might
redeem
them
from
the
Curse
of
the
Law.
Thus
Pool's
Annotations
.
2.
But
,
as
to
Paul's
Circumcising
Timothy
,
it
was
,
when
he
knew
Circumcision
was
abolished
;
and
therefore
,
it
could
not
oblige
him
,
Paul
well
knew
,
to
keep
the
Law.
Sith
no
Law
,
in
its
own
Nature
,
can
oblige
any
Person
,
according
to
the
Nature
,
and
Quality
of
it
,
when
't
is
abrogated
and
in
no
force
,
tho'
he
saw
it
was
his
Liberty
,
for
some
Reasons
to
do
it
:
But
those
Christians
,
corrupted
by
false
Teachers
,
did
not
believe
,
That
Circumcision
,
and
other
Legal
Rites
,
were
abolished
,
but
that
they
were
in
full
Force
as
ever
;
and
therefore
,
he
tells
them
,
(
granting
it
was
,
as
they
believed
)
if
they
were
Circumcised
,
they
were
obliged
to
keep
the
whole
Law
,
tho'
his
great
Design
was
to
take
them
off
from
seeking
Justification
by
Works
.
Therefore
,
3.
'T
is
evident
,
Paul
did
not
Circumcise
Timothy
,
in
Obedience
to
the
Law
given
by
the
Lord
;
but
for
other
Politick
Reasons
,
in
complying
with
the
weakness
of
some
Jewish
Christians
:
After
the
same
manner
he
submitted
to
some
other
Rites
also
,
of
the
Ceremonial
Law
,
as
shaving
the
head
,
and
purifying
himself
,
which
was
then
also
abolished
,
tho'
not
deadly
,
say
Expositors
,
then
though
those
Ceremonies
,
were
dead
,
and
so
nothing
in
them
,
Act.
21.24
.
Circumcision
was
,
alas
!
dead
,
and
this
Paul
knew
,
therefore
could
not
hurt
Timothy
:
But
those
,
to
whom
he
wrote
,
thought
it
was
alive
;
and
therefore
,
it
would
not
only
hurt
,
but
destroy
them
,
or
be
destructive
to
them
,
upon
the
Account
of
the
Obligation
it
lay
them
under
,
if
it
was
as
they
conceived
.
This
being
so
,
What
is
become
of
Mr.
Flavel's
Argument
,
which
he
makes
such
boast
of
,
as
if
unanswerable
?
pag.
231.
Obj.
10.
The
Root
is
Holy
,
therefore
the
Branches
;
that
is
,
as
Abraham
was
Holy
,
so
were
all
his
Seed
;
and
as
Believers
are
Holy
,
so
are
all
their
Children
;
and
as
the
natural
Branches
of
Abraham
was
broken
off
for
their
Unbelief
,
so
the
Gentiles
are
grafted
in
,
in
their
stead
,
and
succeed
in
their
Privileges
,
and
so
their
Seed
are
Holy
,
with
an
external
relative
Covenant
Holiness
,
Rom.
11.16
.
and
therefore
,
may
be
Baptized
,
and
have
Right
to
Church
Membership
.
*
Answ.
There
is
a
Two
fold
Holiness
spoken
of
:
1
st
.
An
external
foederal
Holiness
.
2
d.
A
True
spiritual
inherent
Holiness
.
Now
the
Children
of
Believing
Gentiles
,
are
not
Holy
with
an
external
relative
foederal
Holiness
nor
have
they
a
Right
to
Baptism
,
nor
Church
Membership
,
for
Two
Reasons
:
First
,
Because
Baptism
is
of
mere
positive
Right
,
nothing
but
a
Command
,
Example
,
or
some
well
grounded
Authority
from
Christ
,
that
can
give
them
a
Right
thereto
.
Secondly
,
Because
the
Gospel
Church
is
not
constituted
,
as
the
Jewish
Church
was
,
't
is
not
National
,
but
Congregational
;
it
consisteth
not
of
the
carnal
Seed
as
such
,
but
only
of
the
spiritual
Seed
,
i.
e.
Adult
Persons
who
believe
.
Where
do
we
find
,
in
all
the
New
Testament
,
That
the
Children
of
Believers
as
such
,
were
Baptised
,
and
taken
into
the
Church
,
as
being
in
an
external
relative
Covenant
?
Holy
Mr.
Tho.
Goodwin
(
as
I
find
him
quoted
by
a
Learned
Writer
,
in
a
Book
called
Two
Treatises
,
p.
6●
.
)
saith
,
In
the
New
Testament
,
there
is
no
other
Holiness
spoken
of
,
but
Personal
,
or
Real
,
by
Regeneration
;
about
which
,
he
challenged
all
the
World
,
to
shew
to
the
contrary
.
I
have
shewed
you
,
The
Ax
is
laid
at
the
Root
of
all
external
,
relative
,
foederal
,
Holiness
,
which
qualified
under
the
Law
,
for
Jewish
Ordinances
,
and
Church
Membership
.
—
But
3
We
will
now
come
to
examine
this
Text
of
Holy
Scripture
,
Rom.
11.16
.
There
are
various
Interpretations
of
what
is
meant
by
the
Root
in
this
place
.
1.
Some
understand
it
of
the
Covenant
.
2.
Some
of
Christ.
3.
Some
of
Abraham
,
Isaac
,
and
Jacob.
4.
Some
of
Abraham
only
.
I
now
agree
with
the
last
,
and
say
Abraham
is
the
Root
spoken
of
here
:
But
pray
observe
,
as
he
was
a
Two-fold
Father
,
so
he
was
a
Two-fold
Root
:
First
,
The
Father
,
or
Root
of
all
that
believe
,
Secondly
,
The
Father
,
or
Root
of
all
his
Natural
Seed
as
such
;
but
this
place
referrs
to
him
as
he
was
the
Root
of
all
his
True
spiritual
Seed
;
and
if
so
,
the
Holiness
of
the
Branches
is
real
,
spiritual
,
and
internal
;
(
and
not
external
foederal
Holiness
)
for
such
,
as
is
the
Holiness
of
the
Root
(
as
meant
here
)
such
is
the
Holiness
of
the
Branches
;
but
Abraham
was
believingly
,
personally
,
spiritually
,
and
internally
Holy
,
Ergo
,
such
are
all
the
Branches
spoken
of
here
.
And
indeed
,
for
want
of
Faith
,
and
spiritual
Holiness
,
that
was
in
the
Root
.
were
many
of
the
Natural
Branches
broken
of
,
from
being
any
more
a
People
,
in
an
external
Covenant
Relation
with
God
;
for
this
is
the
Covenant
I
have
shewed
,
The
Ax
is
now
laid
at
the
Root
of
,
viz.
the
External
Covenant
.
The
Jews
were
broken
off
,
or
cut
down
by
their
Unbelief
;
their
Old
Church
State
,
and
Covenant
being
gone
,
they
not
believing
in
Christ
,
and
so
united
to
the
True
Olive
,
and
the
Gentiles
by
Faith
,
were
grafted
in
;
they
having
obtained
the
Fatness
of
the
Root
,
o●
Faith
,
and
Righteousness
of
Abraham
,
and
of
the
Covenant
of
Grace
made
with
him
,
who
is
called
,
The
Father
of
all
that
believe
.
A
Learned
Writer
says
,
1.
The
Holiness
here
meant
,
is
First
,
in
respect
of
God's
Election
,
i.
e.
Holiness
,
personal
and
inherent
in
God's
intention
.
2.
It
is
also
a
Holiness
,
derivative
,
not
from
any
Ancestors
,
but
Abraham
,
not
as
a
natural
Father
,
but
as
a
spiritual
Father
,
or
Father
of
the
faithfull
;
and
so
derived
from
the
Covenant
of
Grace
made
with
Abraham
.
From
hence
it
appears
,
There
is
nothing
in
this
illustrious
Scripture
,
for
what
these
Men
bring
it
,
who
think
hereby
to
prove
a
Holiness
,
which
the
New
Testament
knows
nothing
of
;
applying
,
the
Holiness
and
Insection
to
outward
Dispensation
,
only
in
the
visible
Church
,
which
is
meant
of
Saving
Grace
,
in
the
invisible
,
and
make
every
believing
Parent
,
like
Root
to
his
Posterity
with
Abraham
,
to
his
Seed
;
which
we
deny
.
Let
therefore
the
Jews
Covenant
,
standing
before
they
were
broken
off
(
from
being
any
more
a
Covenant
People
)
be
what
it
would
,
I
am
sure
no
Gentile
is
graften
into
Christ
,
nor
Jew
neither
,
but
by
Faith
;
nor
can
any
be
grafted
into
the
Gospel
Church
,
without
the
Profession
of
such
a
Faith.
The
Jews
,
't
is
true
,
were
broken
off
by
their
Unbelief
,
and
were
also
now
no
more
a
Church
;
nor
is
there
(
as
I
said
once
before
)
any
such
kind
of
Church
,
constituted
under
the
Gospel
Dispensation
,
as
theirs
was
,
viz.
A
National
one
:
For
they
,
amongst
the
Jews
,
who
were
True
Believers
,
(
or
the
spiritual
Seed
of
Abraham
)
who
receiving
Jesus
Christ
by
Faith
,
were
planted
a
new
into
the
Gospel
Church
;
and
between
them
,
and
Gentile
Believers
,
there
is
no
difference
,
since
the
middle
Wall
of
Partition
is
broken
down
,
Eph.
2.14
.
Jew
,
and
Gentile
,
stand
now
by
Faith
,
and
not
by
external
,
relative
Covenant
Holiness
.
Thou
standeth
,
(
saith
Paul
)
by
Faith
:
O
Believer
!
(
mark
it
)
not
by
Birth
,
Privileges
,
but
by
by
Faith
;
(
as
worthy
Mr.
Gary
observes
)
Thy
standing
is
by
Faith
,
yet
not
thy
Seed
by
thy
Faith
,
But
thou
thy self
by
thine
;
and
they
,
by
their
own
Faith
▪
Faith
is
that
,
by
which
(
thou
standing
,
and
not
thy
Seed
)
hast
Right
to
stand
in
the
Church
,
and
not
thy
Seed
;
but
if
thy
Seed
have
Faith
,
and
thou
hast
none
,
then
they
have
Right
in
this
Church
,
and
thou
shalt
be
excluded
.
And
,
although
under
the
Law
,
we
deny
not
,
but
that
the
natural
Seed
,
or
Progeny
of
Abraham
,
were
all
Holy
,
with
an
External
,
Ceremonial
,
Typical
Holiness
;
and
consequently
,
they
were
then
admitted
to
an
external
Participation
of
Church
Privileges
;
yet
now
't
is
otherwise
,
Old
things
are
passed
away
,
and
all
things
are
become
new
;
now
we
know
no
Man
after
the
Flesh
,
2.
Cor.
5.16
,
17.
That
Old
Church
State
is
dissolved
,
and
manner
of
Admission
into
it
,
by
external
Birth
,
Privileges
,
or
●●●●●ive
Covenant
Holiness
;
and
't
is
very
evident
this
was
effected
by
the
Death
of
Christ
:
See
Eph.
2.14
.
For
he
is
our
peace
,
who
hath
made
both
one
,
and
hath
broken
down
the
middle
wall
of
partition
between
us
;
Having
abolished
in
his
flesh
,
even
the
law
of
commandments
,
contained
in
ordinances
,
for
to
make
in
himself
,
of
twain
,
one
new
man
,
so
making
Peace
,
vers
.
15.
The
Legal
External
Covenant
made
with
the
Jews
,
whilst
it
abode
,
was
a
Wall
of
Separation
,
or
Partition
between
them
,
and
the
Gentiles
,
and
caused
Enmity
in
them
both
,
in
the
Jews
,
because
they
contemned
the
Gentiles
,
as
a
People
Unclean
,
and
Abominable
;
not
being
Circumcised
,
they
Hated
them
:
And
the
poor
Gentiles
,
they
seeing
themselves
out
of
the
Covenant
,
and
so
deemed
Strangers
and
Foreigners
,
and
without
God
in
the
World
,
they
envied
the
Jews
:
But
now
Jesus
Christ
has
broken
down
this
Wall
of
Partition
,
and
slain
the
Enmity
that
was
between
them
,
which
was
the
Ceremonial
Law
,
and
Covenant
of
Circumcision
,
and
all
other
external
Privileges
,
as
they
were
God's
peculiar
Covenant
People
,
and
these
being
abolished
,
and
gone
,
now
both
Jew
and
Gentile
are
made
one
in
Christ
,
and
become
one
new
Body
,
or
Church
,
viz.
A
Christian
Gospel
Church
:
And
hence
he
adds
,
And
,
that
he
might
reconcile
both
unto
God
,
in
one
body
by
the
Cross
,
ver
.
16.
That
is
,
The
outward
Wall
of
Jewish
Rites
,
and
Privileges
being
gone
,
Christ
thereby
designed
,
to
bring
both
Jew
,
and
Gentile
(
viz.
all
the
Elect
)
unto
God
,
and
both
into
one
Church
State
,
no
Person
,
nor
People
now
,
having
any
external
Privilege
above
others
,
by
the
Gospel
Covenant
:
And
if
the
Jews
external
Birth-Privileges
,
were
a
Wall
of
Partition
between
them
,
and
the
Gentiles
,
let
Men
take
heed
how
they
set
up
another
like
Wall
of
Partition
among
them
,
who
are
Believers
,
and
their
Seed
,
and
Unbelieving
Gentiles
,
and
their
Seed
,
lest
that
prove
a
ground
and
cause
of
like
Enmity
between
believing
,
and
unbelieving
Gentiles
,
as
the
Old
Rites
,
and
Covenant
Privileges
did
,
between
Jews
,
and
Gentiles
.
But
to
open
that
Text
,
Rom.
11.16
.
a
little
more
fully
,
as
I
have
formerly
done
,
't
is
evident
the
Apostle
,
in
the
9th
.
and
10th
.
Chapters
to
the
Romans
,
is
treating
of
the
Election
of
Grace
,
and
of
the
Covenant
of
Grace
,
God
made
with
Abraham
:
These
were
his
People
which
he
had
not
cast
away
,
chap.
10.1
.
And
of
this
sort
,
God
had
7000
in
Elias's
Days
,
ver
.
4.
Even
so
,
saith
he
,
at
this
present
time
also
there
is
a
remnant
according
to
the
election
of
grace
,
ver
.
5.
Hence
he
says
,
What
,
then
Israel
hath
not
obtained
,
&c.
but
the
Election
hath
obtained
,
and
the
rest
were
blinded
,
ver
.
7.
He
farther
shews
,
That
abundance
of
the
natural
Seed
of
Abraham
,
were
broken
off
,
How
were
they
broken
off
?
Why
,
for
their
Unbelief
;
they
not
Receiving
Christ
,
but
Rejected
Him
,
and
the
Gospel
:
And
the
New
Church
State
were
broken
off
;
but
that
the
Gentiles
might
not
boast
over
them
,
the
Apostle
shews
,
There
is
ground
left
,
to
believe
,
all
those
that
belong
to
the
Election
of
Grace
,
shall
,
in
God's
due
time
,
be
brought
in
again
,
and
so
partake
of
the
Blessings
of
the
Gospel
Covenant
,
or
Promise
of
Grace
made
to
Abraham's
spiritual
Seed
;
and
to
prove
this
,
he
in
ver
.
16.
lays
down
an
Argument
;
For
,
if
the
First-fruits
be
Holy
,
the
Lump
is
also
Holy
,
and
if
the
Root
be
Holy
,
so
are
the
Branches
.
By
the
Root
,
I
understand
(
as
I
said
before
)
Abraham
,
is
meant
,
Root
,
and
Father
,
signifying
here
the
same
thing
;
Abraham
being
counted
the
Root
,
or
Father
,
as
God
represents
him
,
(
not
only
of
his
own
natural
Off-spring
)
but
of
all
that
believe
,
or
the
Root
of
all
his
true
,
holy
,
and
spiritual
Seed
,
and
so
intended
here
.
By
the
First-fruits
,
may
be
meant
,
Isaac
,
Iacob
,
and
all
the
Holy
Patriarchs
,
for
they
were
given
to
Abraham
,
as
the
First-fruits
of
the
Covenant
of
Grace
,
or
Free
Promise
of
God
to
him
;
and
these
were
Holy
,
with
a
true
,
spiritual
,
personal
,
and
inherent
Holiness
:
Also
,
Thirdly
,
By
the
Lump
,
may
be
meant
,
(
and
doubtless
is
)
the
whole
Body
of
the
Elect
,
or
spiritual
Seed
of
Abraham
,
from
the
time
the
First
fruits
were
given
to
him
,
untill
the
Gospel
Days
,
or
whole
Lump
of
God's
true
Israel
,
who
also
were
all
Holy
as
the
Root
,
and
First-fruits
,
were
Holy.
Fourthly
,
by
the
Branches
,
he
means
,
the
true
spiritual
Seed
of
Abraham
,
or
the
Elect
Seed
,
that
then
were
living
at
that
present
time
,
as
ver
.
5.
Even
so
then
,
at
this
present
time
also
,
there
is
a
remnant
,
according
to
the
Election
of
Grace
.
And
these
were
Holy
likewise
,
even
as
all
the
rest
,
both
as
the
Root
;
First-fruits
,
and
Lump
,
or
whole
Body
were
Holy
;
that
is
,
all
the
the
spiritual
Seed
of
Abraham
,
were
like
himself
,
viz.
Holy
,
in
a
Gospel
Sense
,
with
a
personal
and
inherent
Holiness
.
Now
observe
,
he
speaks
of
some
Branches
that
were
broken
off
,
these
seemed
to
be
Branches
,
or
Children
of
Abraham
:
And
so
they
were
according
to
the
Flesh
;
(
but
were
like
those
Branches
in
Christ
,
who
bear
no
Fruit
,
Joh.
15.2
,
3
,
4.
and
therefore
taken
away
)
he
alludes
,
to
the
natural
Seed
of
Abraham
,
to
whom
he
stood
,
not
,
as
a
spiritual
Father
,
or
Root
,
but
as
a
natural
,
and
legal
Father
,
as
they
were
a
National
Church
,
and
sprang
from
him
as
such
,
to
whom
the
external
legal
Covenant
was
made
;
and
these
as
such
,
for
rejecting
of
Christ
,
were
broken
off
,
(
1.
)
Not
broken
off
from
the
Election
of
Grace
,
for
to
that
they
did
not
belong
.
(
2.
)
Nor
were
they
broken
off
of
the
Gospel
Church
,
for
they
never
were
grafted
into
that
:
but
(
3
dly
,
)
they
were
broken
off
from
being
any
more
a
Church
,
or
People
,
in
Covenant
with
God
,
the
whole
Old
Church
State
,
and
Constitution
,
being
gone
,
by
the
coming
in
of
the
Gospel
Dispensation
,
and
they
not
closing
in
with
Christ
,
in
the
Covenant
of
Grace
,
and
Gospel
Church
,
but
utterly
rejected
him
,
and
the
New
Church
State
:
For
this
they
were
broken
off
as
a
lost
People
,
because
not
re-planted
,
or
implanted
into
Jesus
Christ
,
and
the
true
Gospel
Church
,
the
Old
being
gone
,
quite
rased
,
and
taken
away
:
They
have
now
no
Root
to
stand
upon
,
having
lost
their
Legal
standing
,
and
Privileges
,
as
Abraham
was
their
Father
,
upon
that
very
Foot
of
Account
,
and
they
not
appearing
to
be
the
true
Branches
,
or
Seed
of
Abraham
,
as
he
was
the
Father
of
all
the
Faithful
,
or
of
all
the
Elect
Seed
,
they
must
,
of
necessity
,
from
hence
be
broken
off
,
from
being
the
People
of
God
,
or
belonging
to
any
Common
Head
,
or
Root
,
in
any
Covenant
Relation
to
God
,
at
all
:
The
Dispensation
being
changed
,
the
Old
House
pulled
down
Agar
,
and
her
Son
,
cast
out
.
Old
things
past
away
,
and
all
things
being
now
,
become
New.
But
this
New
State
,
New
Blessings
,
and
New
Church
Privileges
they
rejected
,
and
so
were
the
natural
Branches
broken
off
,
and
the
Gentiles
(
who
were
wild
by
Nature
,
that
is
,
never
were
in
any
visible
Covenant
State
with
God
,
nor
,
in
any
sense
,
related
to
Abraham
,
as
a
Root
)
were
grafted
into
the
True
Olive
,
Jesus
Christ
,
and
into
the
Gospel
Church
and
so
Partakers
of
the
sap
and
fatness
of
the
Root
,
and
of
the
Olive
,
that
is
,
of
the
spiritual
Blessings
of
Christ
,
and
of
the
Covenant
of
Grace
made
with
Abraham
,
and
Privileges
of
the
Gospel
Church
;
and
this
they
received
,
and
partook
of
us
,
as
being
first
grafted
by
saving
Faith
in
Christ
,
and
so
united
to
his
Mystical
Body
.
But
since
there
are
a
great
Number
of
the
natural
Branches
,
that
are
beloved
for
their
Father's
sake
,
that
is
,
for
their
Father
Abraham's
sake
,
as
the
Root
,
and
Father
of
all
the
Elect
Seed
,
they
shall
,
in
due
time
,
be
grafted
in
again
,
and
so
become
a
People
visibly
owned
of
God
,
and
in
Covenant
with
him
,
as
the
True
Seed
now
actually
are
,
and
formerly
were
.
And
if
this
be
considered
▪
What
doth
this
Text
do
,
to
prove
the
natural
Seed
of
Believers
are
in
the
Gospel
Covenant
,
or
are
externally
,
relatively
,
and
foederally
Holy
;
for
if
the
natural
Seed
of
Abraham
can
lay
no
claim
,
nor
have
any
Right
to
Gospel
Precepts
,
or
Privileges
as
such
,
but
are
broken
off
,
What
ground
is
there
for
us
,
to
think
within
our selves
,
that
we
,
or
our
natural
Off-spring
,
as
such
,
should
be
taken
in
,
and
so
another
Wall
of
Partition
,
and
cause
of
Enmity
,
set
up
between
believing
,
and
unbelieving
Gentiles
,
and
their
Seed
as
such
?
The
Apostle
speaks
,
not
of
Branches
,
or
of
being
Holy
with
an
external
,
relative
Covenant
Holiness
,
but
of
such
a
spiritual
Gospel
Holiness
that
was
in
the
Root
,
viz.
Abraham
,
who
believed
in
God
,
and
it
was
counted
to
him
for
Righteousness
:
And
thus
,
all
his
true
spiritual
Seed
,
who
are
actual
Branches
and
in
Covenant
are
Holy
,
and
also
,
all
the
Elect
of
Abraham
,
not
yet
called
,
are
discretively
Holy
,
or
in
God's
sight
so
,
who
calls
things
that
are
not
,
as
if
they
were
;
they
are
all
Holy
in
his
Account
,
and
beleved
for
their
Father's
sake
,
with
whom
the
Covenant
of
Grace
was
made
for
himself
,
and
all
his
spiritual
Seed
:
And
't
is
from
this
Argument
,
the
Apostle
argues
,
for
the
calling
of
the
Iews
,
and
grafting
them
in
,
who
belong
to
the
Election
of
Grace
.
—
Therefore
,
there
is
no
ground
for
Infants
Church
Membership
,
or
Baptism
,
from
hence
▪
and
those
who
make
every
Believer
a
common
Head
,
or
Root
of
their
natural
Off-spring
,
as
Abraham
was
,
either
way
,
know
not
what
they
affirm
,
nor
what
they
say
:
see
Rector
Rectified
.
Moreover
,
the
Jews
,
who
were
broken
off
,
are
still
the
natural
Seed
of
Abraham
;
and
if
therefore
,
this
Holiness
was
an
external
,
relative
,
foederal
Holiness
▪
they
are
still
in
that
Sense
Holy
,
as
far
forth
as
any
Child
of
believing
Gentiles
as
such
,
can
be
said
to
be
;
but
,
't
is
evident
,
this
is
not
that
Holiness
,
of
which
the
Apostle
speaks
,
nor
is
there
any
such
Holiness
,
under
the
Gospel
Dispensation
,
spoken
of
,
as
to
that
Text
,
in
1
Cor.
7.14
.
Else
were
your
Children
unclean
,
but
now
are
they
Holy
—
this
is
so
fully
answered
in
that
late
Treatise
Entituled
,
The
Rector
Rectify'd
,
&c.
that
I
shall
speak
nothing
now
to
it
;
for
from
the
Scope
of
the
place
,
't
is
evident
,
the
Apostle
speaks
of
Matrimonial
Sanctification
,
and
of
the
Holiness
of
Legitimation
,
see
pag.
134.
to
140.
so
that
there
Mr.
Rothwell
hath
his
Arguments
answered
,
touching
Infants
faedoral
Holiness
under
the
Law
,
&c.
Obj.
11.
If
the
Children
of
Believers
,
as
such
,
are
not
now
under
the
Gospe●
in
Covenant
with
them
,
and
so
to
be
admitted
Members
of
the
Church
as
formerly
,
then
the
Privileges
of
the
Gospel
Covenant
(
and
Membership
)
are
straitned
,
and
fewer
than
they
were
under
the
Law
,
Mr.
R's
.
Paedo-Baptismus
pag.
2.3
.
Answ.
'T
is
not
once
to
be
supposed
,
but
that
the
External
or
Temporal
Privileges
of
the
Iews
under
the
Law
,
were
more
and
larger
(
as
well
as
Church-Membership
)
than
those
we
have
under
the
Gospel
Dispensation
,
since
their
Church
was
national
,
and
their
Promises
and
Privileges
consisting
in
earthly
Blessings
:
(
as
they
were
a
People
considered
in
that
old
Covenant
Relation
)
for
the
Jewish
Teachers
or
Priests
of
God
had
many
external
Privileges
,
which
no
Gospel
Minister
can
once
pretend
unto
.
Minister's
Sons
had
all
a
Right
to
the
Ministry
,
they
had
a
Right
to
the
Tenths
of
all
their
Brethren's
Increase
and
first
Fruits
,
and
a
multitude
of
other
Advantages
besides
,
viz.
they
had
a
Civil
Government
of
their
own
,
Power
to
punish
Capital
Offenders
with
Death
;
their
Temporal
Rulers
were
among
themselves
,
but
Christ
hath
not
set
up
such
a
Gospel
political
Church-State
,
nor
given
such
Power
and
such
a
Government
to
his
Church
under
the
Gospel
:
what
will
be
in
the
Kingdom
of
Christ
in
the
last
days
we
know
not
.
They
had
a
lovely
and
fruitful
Land
given
to
them
for
their
Inheritance
,
that
flowed
with
Milk
and
Honey
,
they
were
promised
outward
Peace
,
Riches
,
and
gathering
of
much
Wealth
,
so
are
not
we
;
they
had
a
glorious
external
Temple
,
and
what
not
;
also
all
their
natural
Off-spring
,
were
born
Members
of
their
Church
.
But
none
of
these
Privileges
can
we
lay
claim
unto
;
all
that
are
to
be
admitted
into
the
Gospel-Church
,
have
only
a
Right
by
Regeneration
(
by
the
second
Birth
)
and
not
by
the
first
Birth
,
we
are
to
expect
Persecution
and
trouble
in
the
World
,
and
not
Peace
and
Prosperity
;
Poverty
and
Want
,
and
not
Riches
or
earthly
Fulness
:
yet
our
Privileges
are
better
and
greater
under
the
Gospel
,
than
theirs
were
under
the
Law
,
the
Gospel
Covenant
being
established
upon
better
Promises
:
Our
Children
when
grown
up
,
sit
under
the
clear
and
glorious
Light
,
and
Preaching
of
the
Gospel
;
which
they
,
and
theirs
had
then
held
forth
,
but
in
dark
shadows
,
moreover
the
Par●ition
Wall
being
now
broken
down
,
the
Gospel
Church
is
not
confin'd
to
the
one
People
or
Nation
only
,
but
now
all
,
in
all
Nations
of
the
World
,
who
believe
and
embrace
Christ
by
saving
Faith
;
whether
Iews
or
Gentiles
,
are
Joint-heirs
together
,
and
have
Interest
in
like
spiritual
Blessings
,
now
greater
Infusions
of
the
Spirit
.
Alas
!
what
Privileges
had
the
poor
Gentiles
under
the
Law
,
and
their
Children
?
Is
not
the
matter
well
amended
with
us
?
Sir
,
this
being
so
,
what
is
become
of
your
Rational
Arguments
,
for
Infant
Baptism
?
p.
2
,
3.
Obj.
12.
Circumcision
in
the
very
direct
and
primary
End
of
it
,
teached
Man
,
the
Corruption
of
his
Nature
by
sin
,
and
the
Mortification
of
sin
;
therefore
〈◊〉
Covenant
of
Works
,
or
Condition
of
it
.
(
to
this
purpose
Mr.
Flavel
speaks
,
pag.
231.
Answ.
I
answer
,
though
it
should
be
granted
,
that
Circumcision
had
such
an
End
,
yet
that
,
that
was
the
direct
and
primary
End
of
it
,
he
proves
not
;
for
the
direct
and
more
immediate
End
and
Design
thereof
(
we
have
proved
)
was
something
else
,
although
we
grant
it
was
a
dark
Sign
,
Type
or
Figure
of
that
they
speak
of
,
viz.
to
discover
the
Corruption
of
Nature
by
sin
,
and
the
Mortification
thereof
,
and
so
also
did
most
of
the
Ceremonies
of
the
Law
:
but
doth
it
therefore
follow
,
those
Ceremonies
(
and
so
Circumcision
)
did
not
appertain
to
that
Ministration
of
the
Covenant
of
Works
God
gave
by
Moses
to
the
People
of
Israel
,
which
is
abrogated
and
done
away
.
Must
the
Shadow
or
Sign
be
part
of
the
Substance
,
or
belong
,
or
appertain
to
the
Substance
?
Wherefore
,
(
as
Mr.
Cary
well
saith
,
)
until
they
can
prove
the
Sinai
Covenant
and
Ceremonial
Law
,
&c.
not
to
be
in
their
own
Nature
a
Covenant
of
Works
,
this
which
they
object
here
,
has
nothing
in
it
;
since
Sacrifices
,
the
Passover
,
&c.
as
well
as
Circumcision
,
were
Types
of
Christ
,
and
other
Gospel-Mysteries
likewise
:
and
indeed
Mr.
Flavel
seems
to
me
to
run
upon
a
Mistake
all
along
in
his
Answer
to
Mr.
Cary
,
as
if
the
latter
makes
no
distinction
between
Adam's
Covenant
of
Works
,
and
those
after
Administrations
of
the
same
Old
Covenant
:
for
Mr.
Cary
,
I
am
satisfied
,
means
no
more
than
what
I
have
said
,
viz.
That
they
agree
in
Nature
and
Quality
,
tho'
Adam
had
Life
and
Justification
by
his
own
perfect
Obedience
unto
that
Law
or
Covenant
,
while
he
stood
,
and
it
was
given
to
him
to
that
end
;
yet
God
gave
not
the
Sinai
Covenant
,
which
required
perfect
Obedience
,
to
the
end
Man
might
be
thereby
justified
;
nor
was
it
possible
he
could
,
since
he
had
sinned
,
and
lost
his
power
to
obey
:
but
that
Law
contains
a
clear
Transcript
of
the
first
Law
,
and
so
of
the
Holiness
of
God
,
and
of
that
Righteousness
Man
originally
had
,
and
lost
;
and
of
the
Impossibility
of
his
being
justified
,
without
such
a
compleat
and
perfect
Righteousness
:
but
the
Law
as
written
in
the
two
Tables
,
was
given
in
Mercy
(
upon
the
Score
or
Account
I
have
mentioned
)
to
Israel
,
in
Subserviency
to
the
Gospel
,
and
to
it
was
annexed
the
Ceremonies
,
to
shew
that
a
plenary
Satisfaction
must
be
made
for
the
breach
of
God's
Holy
Law
,
and
that
this
must
be
by
Blood
,
tho'
not
by
blood
of
Bulls
or
Goats
,
but
they
might
have
understood
,
that
by
them
,
the
Sacrifice
and
Blood
of
Christ
was
figured
,
could
they
have
seen
to
the
end
,
or
purport
of
them
.
Therefore
the
true
Distinction
lies
here
,
viz.
Both
are
the
first
Covenant
of
Works
;
both
shew
Man
must
live
,
and
sin
not
,
if
he
would
be
justified
in
God's
sight
:
the
first
in
Man's
Innocency
,
answered
the
end
of
a
Covenant
of
Works
;
the
second
Administration
thereof
could
not
give
Life
,
nor
was
it
given
to
that
end
,
but
it
answered
the
end
for
which
God
gave
it
:
and
so
much
to
this
Objection
.
Obj.
13.
You
cannot
deny
,
but
Circumcision
sealed
the
Righteousness
of
Faith
to
Abraham
,
and
how
can
you
prove
a
Seal
of
the
Covenant
of
Works
can
be
applied
to
such
a
use
and
service
?
Thus
Mr.
Flavel
,
p.
234.
Answ.
1.
I
answer
first
,
who
of
us
say
that
Circumcision
was
a
Seal
of
the
Covenant
of
Works
?
there
is
a
great
difference
between
a
Seal
of
a
Covenant
,
and
that
which
was
given
as
a
Sign
or
Token
of
that
legal
and
external
Covenant
God
made
with
all
Abraham's
natural
Seed
as
such
,
a●d
that
Circumcision
was
such
a
Sign
we
have
before
shewed
;
as
also
of
their
having
the
Covenant
or
Law
of
Mount
Sinai
,
and
Land
of
Canaan
given
to
them
,
&c.
2.
But
that
Circumcision
was
a
Seal
of
that
Faith
Abraham
himself
had
,
(
not
being
yet
Circumcised
)
and
that
he
should
be
the
Father
of
all
that
believe
,
Paul
possibly
affirms
,
Rom.
4.16
.
and
yet
it
might
well
be
of
use
to
him
also
,
as
a
Sign
or
Token
of
those
other
Covenant
Rights
and
Blessings
granted
to
his
natural
Off-spring
,
is
evident
.
3.
And
from
hence
we
have
proved
,
that
Circumcision
could
not
be
so
,
a
Seal
of
the
Righteousness
of
Faith
to
any
other
Person
or
Persons
,
none
having
the
like
Faith
before
they
were
Circumcised
,
as
Abraham
had
;
nor
were
they
made
common
Fathers
to
all
true
Believers
,
whether
Iews
or
Gentiles
.
Obj.
14.
Where
the
Covenant
of
Circumcision
is
by
the
Apostle
contra-distinguished
to
the
Covenant
of
Faith
,
Rom.
4.13
.
the
Law
in
that
place
,
is
put
strictly
for
the
pure
Law
of
Nature
,
and
metatypically
signified
the
Works
of
the
Law
,
p.
235.
Answ.
1.
I
suppose
no
Man
besides
Mr.
Flavel
,
ever
asserted
such
a
thing
as
this
is
:
I
would
know
how
Circumcision
(
a
meer
positive
Precept
)
came
to
be
a
part
of
the
Pure
Law
of
Nature
?
for
't
is
evident
,
that
the
Law
Paul
contra-distinguisheth
from
the
Righteousness
of
Faith
,
had
Circumcision
in
it
,
or
else
the
same
Apostle
needed
not
to
have
taken
such
pains
to
have
distinguished
between
Circumcision
and
the
Righteousness
of
Faith
;
and
had
Circumcision
appertained
to
the
Righteousness
of
Faith
,
or
been
a
Gospel
Covenant
,
why
doth
he
exclude
it
with
the
Law
from
being
so
counted
?
read
v.
10
,
11
,
12
,
13.
2.
The
Law
therefore
,
of
which
the
Apostle
speaks
,
is
that
Ministration
of
the
Law
given
to
Israel
,
of
which
Circumcision
was
part
,
and
so
of
the
like
Nature
and
Quality
with
it
;
and
both
contra-distinguished
to
the
Covenant
of
Grace
,
or
to
the
Righteousness
of
Faith.
And
that
the
Law
here
is
put
strictly
for
the
pure
Law
of
Nature
,
is
wholly
without
Reason
,
Proof
▪
or
Demonstration
;
what
Law
doth
the
Apostle
speak
of
in
the
preceding
Chapters
,
and
also
in
this
,
see
chap.
3.1
,
2.
is
it
not
that
he
calls
the
Oracles
of
God
,
or
Lively
Oracles
,
Act.
7.38
.
given
on
Mount
Sinai
?
The
Law
of
Nature
,
and
the
written
Law
contained
in
the
two
Tables
▪
are
all
one
and
the
same
Law
;
as
to
the
Substance
of
them
,
they
are
materially
the
same
,
tho'
not
formally
;
both
convinced
of
Sin
,
both
bring
Sinners
under
Guilt
and
Condemnation
,
and
so
that
all
Mouths
may
be
stopped
,
and
all
the
World
become
guilty
before
God
,
Rom.
3
19.
both
are
a
Rule
to
walk
by
,
both
Witnesses
for
God
,
but
neither
of
them
can
give
Life
,
nor
justifie
the
Sinner
in
the
sight
of
God
,
v.
20.
Therefore
neither
of
them
are
any
part
of
the
Covenant
of
Grace
,
for
if
one
of
them
is
a
part
of
it
,
both
of
them
are
;
if
the
Law
of
Nature
be
not
so
,
the
Law
written
in
the
Tables
of
Stone
was
not
so
:
yet
the
Iews
had
the
Advantage
of
the
Gentiles
,
because
their
Law
was
wrote
in
far
more
legible
Characters
than
the
dimm
Law
of
Nature
,
Rom.
3.2
.
as
well
as
in
many
other
respects
.
Obj.
The
denying
Baptism
to
Infants
,
hinders
the
Progress
of
the
Christian
Religion
.
1.
That
Principle
which
hinders
the
Progress
of
the
Christian
Religion
,
can
be
no
Christian
Doctrine
;
but
the
denying
Baptism
to
Infants
,
hinders
the
Progress
of
the
Christian
Religion
;
therefore
such
a
Principle
can
be
no
Christian
Doctrine
,
this
is
Mr.
Rothwell's
main
Argument
,
pag.
2
,
3.
to
prove
the
Minor
thus
he
argues
,
(
viz.
)
2.
That
Principle
which
makes
the
Covenant
of
Grace
less
beneficial
and
extensive
than
the
Covenant
of
Works
,
hinders
the
Propagation
of
the
Christian
Religion
:
but
the
former
Principle
does
so
.
Ergo
,
To
prove
the
Minor
of
this
Argument
,
he
adds
another
,
viz.
That
Principle
which
allows
not
as
great
Immunities
,
Benefits
and
Privileges
to
the
Covenant
of
Grace
,
as
to
the
Covenant
of
Works
,
makes
the
Covenant
of
Grace
less
beneficial
and
extensive
than
the
Covenant
of
Works
;
but
the
Principle
that
denies
Baptism
to
Infants
,
does
so
,
Ergo.
Answ.
1.
This
Gentleman
calls
these
Rational
Arguments
;
but
I
have
nothing
but
his
own
word
for
it
:
but
to
proceed
,
he
should
have
shewed
what
those
Immunities
and
Benefits
were
in
the
Covenant
o●
Works
,
which
we
by
denying
Infants
Baptism
,
render
the
Privileges
of
the
Covenant
of
Grace
to
be
less
than
those
were
:
but
,
do
you
not
intimate
hereby
▪
that
Circumcision
belonged
to
the
Covenant
of
Works
?
and
if
so
,
in
vain
do
you
urge
Circumcision
as
a
Privilege
;
and
also
since
the
Covenant
of
Works
is
abrogated
,
what
is
there
in
your
Arguments
for
the
baptizing
of
Infants
?
For
all
Iewish
Rites
and
Privileges
may
be
forced
upon
the
Christian
World
by
this
Argument
of
yours
,
or
else
we
may
say
,
the
Privileges
of
the
Gospel
are
less
than
the
Privileges
of
the
Iews
under
the
Covenant
of
Works
;
which
I
have
already
answered
.
2.
His
mentioning
that
Passage
of
Calvin
,
is
remote
to
his
purpose
,
he
speaks
of
the
Covenant
of
Grace
made
with
Abraham
,
not
of
the
Covenant
of
Works
,
which
we
say
is
not
curtail'd
by
Christ's
coming
,
but
is
every
way
as
extensive
now
,
as
it
was
from
the
beginning
:
but
we
have
proved
that
there
was
a
Two-fold
Covenant
made
with
Abraham
,
and
that
Circumcision
did
appertain
to
his
Natural
Seed
as
such
,
and
so
part
of
the
legal
Covenant
.
Obj
But
the
Commission
,
Mat.
28.19
.
(
you
say
)
is
as
full
,
or
rather
more
beneficial
and
extensive
than
the
Covenant
of
Works
;
and
consequently
,
that
the
baptizing
of
Infants
is
a
Christian
Duty
;
for
had
there
been
as
general
a
Commission
given
by
Moses
to
Twelve
Elders
of
Israel
,
as
the
Blessed
Iesus
gave
to
his
Disciples
,
and
it
had
been
said
to
them
,
Go
teach
all
Nations
,
Circumcising
them
;
this
had
been
no
Prohibition
to
Circumcise
the
Iewish
Children
,
&c.
Ans.
1.
Is
this
that
the
Mountains
have
brought
forth
?
we
were
big
in
Expectation
by
your
Title
Page
,
wondering
what
new
Notion
or
Arguments
you
had
found
out
,
from
the
Commission
,
Mat.
28.19
,
20.
or
what
your
different
Method
should
be
to
prove
Infant
Baptism
—
But
truly
Sir
,
the
Log
is
still
too
heavy
,
you
cannot
lift
it
up
—
I
see
nothing
new
in
your
whole
Tract
,
nor
any
thing
but
what
has
been
answered
;
but
this
being
the
main
Pin
upon
which
all
hangs
,
I
shall
give
a
brief
Reply
to
you
.
1.
I
thank
you
for
your
plain
and
just
Concession
;
I
see
you
conclude
and
grant
Circumcision
did
belong
to
the
Covenants
or
Works
:
I
doubt
not
,
but
you
are
right
so
far
▪
and
with
that
,
your
Cause
is
gone
,
and
Calvin
and
all
that
came
after
him
,
have
said
nothing
in
calling
Circumcision
a
Gospel
Covenant
.
2.
But
Sir
,
suppose
the
People
of
Israel
had
never
been
commanded
by
the
Lord
to
Circumcise
their
Children
till
Moses
came
,
and
Moses
had
given
such
a
Commission
that
you
mention
,
viz.
to
teach
all
Nations
,
Circumcising
them
;
do
you
think
they
would
have
had
ground
from
thence
to
have
circumcised
their
Infants
?
whereas
his
Circumcision
required
the
teaching
of
all
Nations
first
,
before
they
were
circumcised
,
of
which
Infants
were
not
capable
.
3.
'T
is
evident
,
that
our
Saviour
in
his
Great
Commission
,
enjoineth
no
more
to
be
baptized
,
but
such
who
are
first
taught
or
made
Disciples
,
and
this
agrees
with
his
own
Practice
,
Joh.
4.1
.
he
made
and
baptized
more
Disciples
than
John
:
he
first
made
them
Disciples
,
and
then
baptized
them
;
nor
were
there
any
baptized
in
the
New
Testament
,
but
such
who
first
professed
Faith
in
the
Lord
Jesus
.
See
our
Answer
to
Mr.
Burkit
,
(
which
I
sent
you
.
)
Also
our
Answer
to
the
Athenian
Society
,
this
is
there
fully
spoken
unto
.
4.
If
the
Commission
be
so
extensive
,
as
you
intimate
,
Why
do
you
not
go
,
(
or
stir
up
some
Ministers
to
go
)
into
all
Heathen
,
and
Pagan
Nations
,
and
Baptise
them
,
and
their
Children
;
and
so
that
way
,
make
them
all
Christians
:
You
may
teach
them
the
Christian
Doctrine
,
i.
e.
Faith
and
Repentance
,
afterwards
,
as
you
do
your
Children
;
but
the
Truth
is
,
there
is
no
need
to
teach
them
afterwards
,
the
way
of
Faith
,
and
Regeneration
,
(
if
your
Doctrine
be
true
)
because
the
chief
Thing
they
received
in
Baptism
,
you
say
,
is
divine
Grace
,
viz.
Regeneration
,
Adoption
,
and
a
Title
to
the
Inheritance
of
eternal
Life
,
p.
20.
Sure
those
divine
Habits
can
never
be
lost
.
Reader
,
take
what
this
Man
says
farther
on
this
Respect
.
Obj.
But
you
say
,
we
neither
regard
,
nor
consider
the
chief
Thing
in
Baptism
,
viz.
The
Testification
,
or
Witness
of
the
divine
Benevolence
,
taking
them
into
Covenant
Protection
,
and
Patronage
,
and
conferring
,
and
bestowing
Grace
upon
them
;
for
,
in
Baptism
,
the
chief
Thing
is
divine
Grace
,
which
consists
,
and
stands
in
the
remission
,
pardon
,
and
forgiveness
of
Sins
;
in
Adoption
,
or
Sonship
,
and
in
a
Right
,
and
Title
to
the
Inheritance
of
Eternal
Life
,
of
which
Grace
,
Infants
stand
in
need
,
and
are
as
capable
as
the
Adult
,
&c.
p.
20.
Answ.
This
is
such
Doctrine
,
that
few
Paedo-Baptists
,
besides
your self
,
do
assert
,
or
believe
;
but
,
What
Proof
do
you
give
us
to
confirm
it
,
from
God's
Word
?
You
say
right
,
we
do
not
regard
it
indeed
—
Doth
Baptism
do
all
this
?
—
'T
is
wonderful
:
How
!
conferr
Grace
,
and
give
Pardon
,
and
Eternal
Life
!
—
You
Ministers
of
the
Church
of
England
,
if
this
be
so
,
can
do
as
strange
things
,
as
the
Popish
Priests
in
Transubstantiation
;
you
can
,
by
sprinkling
a
little
Water
on
the
Face
of
a
Babe
,
it
appears
,
change
the
evil
,
and
vitious
Habits
,
form
Christ
in
the
Soul
,
raise
the
Dead
to
Life
,
and
of
a
Child
of
Wrath
,
make
a
Child
of
God.
It
grieves
me
to
think
,
a
Man
called
a
Minister
of
the
Gospel
,
should
teach
such
corrupt
Doctrine
,
and
deceive
the
Ignorant
.
For
,
as
it
is
without
Scripture-Evidence
,
nay
contrary
to
it
;
for
God's
Word
,
that
tells
us
,
Baptism
washes
not
away
the
Filth
of
the
Flesh
,
that
is
,
the
Corruption
of
depraved
Nature
;
so
't
is
contrary
to
Reason
,
and
without
any
rational
Demonstration
,
as
Reverend
Stephen
Charnock
,
(
tho'
a
Paedo-Baptist
,
)
shews
,
Many
Men
(
saith
he
)
take
Baptism
for
Regeneration
:
The
Ancients
usually
give
it
this
Term
;
one
calls
our
Saviour's
Baptism
,
his
Regeneration
.
This
conferrs
not
Grace
,
but
engageth
to
it
;
outward
Water
cannot
convey
inward
Life
.
How
can
Water
,
an
external
Thing
,
work
upon
the
Soul
,
in
a
Physical
manner
?
neither
can
it
be
proved
,
That
ever
the
Spirit
of
God
,
is
tyed
by
any
Promise
,
to
apply
himself
to
the
Soul
,
in
gracious
Opperations
,
when
Water
is
applyed
to
the
Body
.
If
it
were
so
,
that
all
that
were
Baptised
,
were
Regenerated
,
then
all
that
were
Baptised
,
should
be
saved
,
or
e●se
the
Doctrine
of
Perseverance
falls
●o
the
Ground
—
And
again
he
says
,
That
some
indeed
say
,
That
Regeneration
is
conferred
in
Bapti●m
,
upon
the
Elect
;
but
how
so
active
a
principle
,
as
a
spiritual
Life
should
lye
d●a●
,
and
sleep
to
lo●g
,
even
many
Years
,
which
intervene
between
Baptism
and
Conversion
,
is
not
easily
conceivable
.
Charnock
on
Regen
.
p.
75.
Sir
,
Do
but
prove
what
you
here
affirm
,
and
I
will
write
no
more
against
Infant-Baptism
;
and
till
that
's
done
,
all
you
say
is
nothing
,
in
my
Judgment
.
But
to
proceed
:
Such
a
Commission
you
speak
of
,
would
not
,
in
your
sense
,
Authorize
those
Twelve
Elders
of
Israel
,
to
go
,
and
Teach
,
and
Circumcise
the
Jews
,
and
their
Children
only
,
but
all
others
,
in
all
Nations
of
the
World
;
this
would
be
an
easie
way
of
making
People
Christians
:
But
,
Sir
,
The
Gospel
,
whatsoever
you
think
,
according
to
our
Doctrine
,
is
more
extensive
,
then
was
the
Law
to
the
Jews
;
for
that
was
restrained
to
that
People
.
He
sheweth
his
word
unto
Iacob
,
his
statutes
,
and
judgments
to
Israel
:
He
hath
not
dealt
so
with
any
nation
,
for
his
judgments
they
have
not
known
them
,
Psal.
147.19
,
20.
But
the
Gospel
is
not
restrained
,
or
limited
to
any
one
particular
People
,
or
Nation
,
but
it
is
to
be
preached
to
all
the
World
;
and
,
whosoever
are
made
Disciples
,
i.
e.
Do
believe
,
and
are
baptised
,
shall
be
saved
,
Mark.
16.16
(
Not
that
we
suppose
,
Men
can't
be
saved
without
Baptism
;
for
that
makes
no
Person
a
Christian
,
or
a
Disciple
of
Christ
,
neither
Young
,
nor
Old
,
though
't
is
the
Duty
of
Believers
,
to
submit
thereto
.
)
We
doubt
not
,
but
that
the
same
spiritual
,
and
eternal
Blessings
,
which
the
Jewish
dying
Infants
had
,
by
the
Death
,
and
Merits
of
Christ
then
,
the
dying
Infants
of
Christians
have
now
,
according
to
the
Election
of
Grace
:
But
as
touching
the
legal
and
external
Privileges
of
the
Jews
,
we
have
proved
(
in
this
Tract
,
and
elsewhere
)
that
they
had
many
more
,
in
divers
respects
,
under
the
Law
,
than
those
,
we
Christians
,
and
our
Children
,
have
under
the
Gospel
.
As
to
those
great
Advantages
,
Blessings
,
and
Privileges
of
the
Covenant
of
Works
,
which
you
talk
of
,
I
wonder
what
they
were
;
for
the
Covenant
of
Works
could
not
give
Life
,
no
Justification
,
nor
Righteousness
(
that
could
)
save
by
that
Covenant
,
no
pardon
of
Sin
;
but
,
contrarywise
,
Death
,
Wrath
,
and
the
Curse
,
is
denounced
upon
every
Soul
of
Man
,
for
the
breach
of
it
.
How
vain
then
are
your
Arguments
?
in
the
Gospel
is
Life
,
is
Justification
,
is
Pardon
of
Sin
,
to
every
Man
that
believeth
;
To
the
Iew
first
,
and
also
to
the
Gentiles
,
Rom.
1.16
.
Time
would
fail
me
,
to
sh●w
how
absurd
your
Notions
are
,
to
what
almost
all
our
Learned
Protestant
Divines
,
have
wrote
about
the
Covenant
of
Works
.
—
The
Jewish
Infants
received
no
Soul
Spiritual
,
and
Eternal
Advantage
by
Circumcision
:
(
What
the
chief
Advantage
,
or
Profit
was
which
they
h●d
thereby
,
St.
Paul
tells
us
,
Rom.
3.1
,
2.
)
Tho'
it
was
commanded
of
God
,
for
the
Ends
,
and
Designs
,
I
have
already
mention●d
;
and
if
so
,
What
Benefit
can
any
Infant
receive
by
Baptism
,
(
or
rather
Rantism
)
which
is
a
mere
humane
Innovation
?
You
confess
,
it
was
instituted
by
the
Church
,
as
a
needful
Thing
,
p.
37.
And
the
Church
hath
Instituted
it
,
because
it
is
needful
;
it
was
indeed
never
Instituted
,
or
Appointed
by
our
Lord
Jesus
:
And
,
as
to
that
Custom
among
the
Jews
,
(
you
speak
of
)
p.
7
,
8
of
their
Baptising
Proselytes
,
I
have
fully
Answer'd
it
,
in
my
Treaty
,
called
,
The
Rector
Rectified
,
p.
24
,
25.
and
in
my
Answer
,
to
the
Athenian
Society
.
Sir
,
you
go
upon
a
Mistake
all
along
,
taking
it
for
granted
,
That
Circumcision
,
and
other
legal
Rites
,
were
great
spiritual
Privileges
;
for
't
is
no
such
Thing
:
It
was
a
Yoke
of
Bondage
,
not
to
be
born
;
and
a
great
Mercy
it
was
to
them
,
that
they
were
delivered
from
it
,
Act.
●5
.
And
therefore
the
Jews
,
did
they
believe
in
Christ
,
and
see
the
Nature
of
,
and
Tendency
of
Circumcision
,
would
never
speak
after
that
manner
as
you
mention
,
in
p.
9.
(
Viz
)
Obj.
I
will
rather
be
a
Iew
,
then
a
Christian
,
because
,
as
soon
as
I
own
,
and
profess
their
Faith
,
my
Child
,
after
such
a
Declaration
,
is
in
covenant
,
as
well
as
my self
,
and
hath
a
Right
to
the
Sign
,
&c.
Answ.
Sir
,
The
Jewish
Childrens
Right
to
Circumcision
,
was
not
deferred
,
till
their
Parents
made
a
profession
of
Faith
;
but
as
they
were
the
natural
Seed
of
Abraham
as
such
,
it
was
the
Command
of
God
to
Abraham
,
that
gave
them
that
Right
,
and
nothing
else
.
Obj.
So
,
that
by
this
account
,
it
plainly
appears
,
That
denying
Infants
Baptism
,
is
an
hindrance
to
the
progress
of
the
Holy
Gospel
.
Answ.
True
,
if
Infant-Baptism
doth
make
them
Christians
,
you
say
right
,
it
must
follow
,
That
the
denying
them
Baptism
,
hinders
the
progress
of
the
Gospel
;
but
this
is
false
which
you
assert
:
Baptism
makes
them
not
Christians
;
we
say
,
none
but
Christ
,
by
his
Spirit
,
can
Regenerate
the
Souls
of
Men
,
or
make
them
Christians
:
True
,
you
may
thereby
give
them
the
Name
of
Christians
,
but
can't
give
them
the
Nature
of
Christians
;
you
may
deceive
them
,
and
make
them
believe
they
were
so
made
Christians
,
and
thereby
undoe
them
eternally
,
by
relying
upon
a
mere
Cheat
and
Delusion
:
This
is
a
way
to
make
false
Christians
,
counterfeit
Christians
.
What
a
Christian
is
he
,
whose
vile
Nature
was
never
changed
?
You
would
do
well
to
get
a
great
Number
of
Ministers
,
if
Baptism
does
make
Christians
,
(
as
I
said
before
)
to
go
into
the
Heathen
Nations
,
and
Baptise
them
,
and
so
make
all
the
World
Christians
;
but
if
you
know
no
other
way
,
for
the
progress
of
the
Gospel
,
then
this
,
of
making
Christians
by
Baptism
,
God
deliver
the
World
,
from
your
way
of
Christianing
the
Nations
.
You
will
not
see
,
That
the
Gospel
Church
is
not
National
,
but
only
Congregational
;
the
Jewish
Church
,
in
that
,
differ'd
from
the
Christian●
:
For
,
What
is
more
clearer
than
this
?
Christ's
Church
,
is
called
,
a
Garden
inclosed
;
Christ's
Flock
,
is
a
little
Flock
:
Those
who
were
added
to
the
Church
were
separated
,
either
from
the
Jewish
People
,
or
Heathen
Nations
,
were
commanded
to
separate
themselves
,
and
not
to
touch
the
unclean
Thing
.
Ye
are
not
,
saith
Christ
,
of
the
World.
—
You
would
make
whole
Nations
the
Church
,
and
from
the
Commission
,
inferr
such
a
false
Conclusion
.
I
have
consider'd
what
you
have
said
in
p.
10
,
11.
Sir
,
When
all
the
Pagan
World
are
instructed
,
and
believe
in
Christ
,
we
will
say
,
they
have
a
Right
to
the
Sign
,
i.
e.
Baptism
—
but
not
till
then
,
hath
one
Soul
a
Right
thereto
:
prove
what
you
say
,
if
you
can
,
i.
e.
That
the
Children
of
Christians
as
such
,
are
Christians
,
as
the
Children
of
Iews
,
were
Iews
:
or
,
that
Baptism
makes
any
,
either
old
,
or
young
,
True
Christians
,
or
regenerates
their
Souls
:
'T
is
not
your
bare
Assertions
,
or
your
Saying
it
,
that
is
worth
any
thing
:
what
Authority
have
you
from
God's
Word
to
affirm
such
things
?
you
give
no
more
proof
for
what
you
assert
,
than
the
Papists
do
for
their
vain
Traditions
and
Popish
Ceremonies
;
Grace
must
be
implanted
in
the
Soul
before
Baptism
,
or
the
Person
has
no
Right
to
it
,
't
is
an
outward
Sign
of
an
inward
spiritual
Grace
,
as
your
Church
asserts
:
Baptism
is
not
Grace
,
nor
conveys
Grace
,
if
you
can
prove
it
does
,
I
will
say
no
more
,
but
submit
and
acknowledge
my
mistake
:
but
if
you
err
in
saying
it
does
,
do
not
go
about
to
deceive
your
People
any
more
.
—
You
plead
for
making
false
Christian
,
nominal
Christians
:
Christianity
is
another
thing
than
what
you
seem
to
imagine
,
The
Way
is
narrow
,
and
the
Gate
is
straight
,
—
Regeneration
is
a
difficult
Work
,
it
requires
the
Mighty
Power
of
God
to
be
put
forth
on
the
Soul
;
nay
,
the
same
Power
that
God
wrought
in
Christ
,
when
he
raised
him
from
the
dead
,
Ephes.
1.19
,
20.
As
to
Infants
being
capable
of
the
Blessings
of
the
Gospel
,
so
are
Heathens
and
Pagans
,
when
God
calls
them
,
and
infuses
Grace
into
their
Souls
:
I
have
answered
all
you
say
upon
that
Account
,
in
my
Answer
to
Mr.
Burkit
.
The
Commission
in
the
largest
Extent
,
comprehends
no
more
than
such
that
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
disciplized
by
the
Preaching
of
the
Gospel
in
all
Nations
:
the
Parents
must
be
discipled
,
and
the
Children
must
themselves
in
their
own
Persons
be
discipled
,
as
well
as
their
Parents
;
and
as
their
Parents
were
before
baptized
;
and
when
a
whole
Nation
,
both
Parents
and
Children
,
are
by
the
Word
and
Spirit
,
made
Christ's
true
and
holy
Disciples
,
and
as
such
baptized
,
then
all
the
Nation
may
be
look'd
upon
to
be
Christians
:
but
we
know
what
sort
of
Christians
you
make
,
and
your
national
Church
does
consist
of
,
that
are
made
so
by
Baptism
,
to
our
trouble
;
if
God
does
not
make
your
Members
better
Christians
than
your
Sprinkling
,
or
baptizing
them
(
as
you
call
it
)
hath
done
;
none
of
them
,
(
as
it
appears
from
Christ's
own
words
,
Ioh.
3.3
.
)
can
enter
into
the
Kingdom
of
Heaven
.
In
my
former
Books
you
may
read
Mr.
Perkin's
,
and
Mr.
Baxter's
Expositions
of
the
Commission
they
talk
;
not
at
such
a
rate
as
you
do
;
tho'
Pedo-Baptists
.
And
tho'
in
your
late
Letter
to
me
,
you
seem
to
boast
,
as
if
some
admire
your
Book
,
and
that
your
Arguments
are
invincible
,
or
unanswerable
:
Yet
that
is
not
my
Conceptions
concerning
it
;
and
had
your
Antagonist
so
judged
of
it
,
I
doubt
not
but
he
would
attempted
your
strongest
Fort
before
this
time
;
for
I
know
very
well
his
Ability
to
defend
this
Cause
:
indeed
I
wonder
at
his
silence
.
But
if
you
do
proceed
to
provoke
a
farther
Answer
,
you
may
have
it
;
—
This
which
I
have
done
,
was
occasioned
by
my
Preaching
on
this
Text
;
not
intending
a
particular
Reply
to
every
thing
you
have
said
,
nor
is
there
any
need
;
for
you
are
fully
answered
already
in
our
late
Treatises
:
yet
I
think
the
Controversie
much
concerns
you
of
the
Church
of
England
,
and
such
who
are
for
a
National
Church
.
As
for
our
Brethren
,
called
Congregational
,
I
cannot
tell
what
they
mean
by
contending
for
the
Practice
of
Paedo-Baptism
,
nor
do
I
well
know
what
their
Sentiments
are
about
it
:
they
agree
(
as
I
do
understand
)
with
us
(
and
other
Christians
▪
)
that
Baptism
is
an
initiating
Rite
or
Ordinance
;
now
if
their
Infants
are
in
Covenant
with
themselves
,
and
are
made
visible
Church-Members
by
Baptism
in
Infancy
,
and
until
by
actual
Sins
they
violate
their
Rite
and
Privilege
,
abide
Members
thereof
.
(
1.
)
Then
I
would
know
whether
they
have
their
Names
in
their
Church-Book
,
or
Register
,
as
Members
?
And
(
2
dly
,
)
Whether
they
ever
Excommunicate
(
or
bring
under
any
Church
Censure
)
such
of
their
Children
who
fall
into
scandalous
Sins
,
or
actual
Transgressions
,
or
not
?
(
3
dly
,
)
If
not
,
what
kind
of
polluted
Churches
must
thir's
be
,
who
have
not
purged
out
such
corrupt
Members
?
The
truth
is
,
I
see
not
how
Infant
Baptism
is
consistent
with
any
Church
State
,
unless
it
be
National
;
and
no
doubt
,
the
first
Contrivers
or
Founders
of
it
,
devised
that
way
for
the
Progress
of
that
they
call
the
Christian
Religion
,
and
so
opened
a
Door
,
that
Christ
shut
,
when
he
put
an
end
to
the
National
Church
of
the
Iews
.
—
Therefore
I
wonder
at
our
strict
Independants
,
considering
their
Notions
,
(
knowing
how
their
Principles
differ
from
;
and
their
Understanding
or
Knowledge
of
Gospel-Church
Constitution
exceeds
others
)
for
Baptism
does
not
initiate
into
their
Churches
,
it
seems
by
their
Practice
;
unless
their
Children
,
when
baptized
,
were
thereby
made
Members
with
them
.
It
is
evident
,
that
under
the
Law
,
when
Infants
were
Members
of
the
Jewish
Church
,
they
were
born
Members
thereof
,
tho'
the
Males
were
to
be
Circumcised
on
the
Eighth
day
;
nor
was
the
case
difficult
to
know
the
Right
,
Infants
had
to
Circumcision
:
it
was
not
from
the
Faith
of
immediate
Parents
;
but
it
was
their
being
the
true
Natural
Seed
of
Abraham
,
according
to
the
Flesh
,
or
being
Proselytes
,
&c.
which
gave
them
a
Right
to
Circumcision
,
by
Vertue
of
God's
positive
Command
to
Abraham
:
—
But
now
if
the
Infant
's
Rite
arises
only
from
the
True
and
Real
Faith
of
their
Parents
,
the
Child
,
when
grown
up
,
may
doubt
if
its
Parents
,
or
Father
or
Mother
were
not
true
Believers
,
whether
they
had
a
Right
to
it
or
not
;
or
may
see
cause
to
question
,
whether
either
of
them
were
in
truth
in
the
Covenant
of
Grace
,
or
no
;
(
for
who
knows
who
are
in
a
true
spiritual
Sence
in
Covenant
with
God
,
)
especially
if
their
Parents
should
fall
away
,
or
Apostatize
,
and
become
vicious
;
which
may
demonstrate
,
they
were
not
true
Believers
▪
and
so
not
the
Elect
of
God
themselves
:
and
if
so
,
their
Children
had
no
more
Right
to
Baptism
,
than
the
Children
of
open
and
prophane
unbelievers
Children
have
.
The
truth
is
,
what
I
have
said
in
these
Sermons
,
may
serve
to
reprove
such
,
who
set
up
a
new
Wall
of
Partition
,
(
like
that
which
Christ
Abolished
by
the
Blood
of
his
Cross
)
and
so
cause
Enmity
to
rise
between
the
Seed
of
Believing
Gentiles
,
and
the
Seed
of
unbelieving
Gentiles
;
by
making
the
Children
of
ungodly
Ones
to
say
,
Our
Parents
were
wicked
,
and
not
in
Covenant
with
God
;
and
tho'
we
were
baptized
,
yet
had
no
Right
to
it
:
we
cannot
but
envy
your
Privilege
,
you
are
the
Children
of
believing
Parents
,
and
are
in
Covenant
,
&c.
nay
,
and
it
may
cause
too
,
to
trust
to
that
Birth-Privilege
,
and
so
destroy
their
Souls
,
by
looking
out
for
no
other
Regeneration
,
but
that
which
they
had
in
Baptism
in
their
Infancy
.
Some
Reflections
on
Mr.
Exell's
new
Treatise
,
Entituled
A
serious
Enquiry
into
,
and
containing
plain
and
express
Scripture-Proofs
,
that
John
Baptist
did
as
certainly
Baptize
Infants
,
as
the
Adult
.
REader
,
just
as
I
had
closed
with
all
I
intended
to
have
added
to
this
short
Tract
,
a
Gentleman
brought
me
another
Book
newly
Published
;
called
,
Plain
Scripture-Proof
,
that
John
Baptist
did
certainly
Baptize
Infants
,
as
the
Adult
:
—
This
Book
is
written
by
one
Mr.
Exell
,
who
calls
himself
a
Minister
of
the
Gospel
:
but
with
what
good
Conscience
a
Man
of
his
Function
can
give
a
Book
such
a
Title
,
I
know
not
:
for
if
there
is
such
plain
Scripture
Proofs
,
that
Iohu
the
Baptist
did
baptize
Iufants
,
as
he
positively
asserts
;
't
is
strange
none
ever
saw
,
nor
found
out
those
Proofs
:
neither
Paedo-Baptists
,
nor
Antipaedo-Baptists
till
now
:
—
but
I
will
appeal
to
all
thinking
and
impartial
Persons
,
whether
or
no
,
this
new
and
bold
Attempt
of
this
Man's
,
does
not
give
cause
to
all
People
to
doubt
of
all
the
former
pretended
Arguments
and
Proofs
for
Paedo-Baptism
?
since
new
ways
are
thought
necessary
to
evince
it
;
but
such
who
read
over
this
Man
's
plain
Scripture
Proofs
,
&c.
will
certainly
conclude
,
that
his
Title
contains
a
grand
Untruth
;
(
to
speak
no
worse
)
it
argues
these
Men
are
strangely
left
to
themselves
,
or
to
Blindness
,
that
shall
undertake
to
affirm
for
Doctrine
,
without
Scripture
Demonstration
or
solid
Reasons
,
such
things
,
which
are
nothing
but
their
own
Fancies
;
but
those
who
are
willing
to
be
mistaken
or
deceived
,
let
them
be
deceived
:
but
to
undeceive
them
,
I
shall
make
some
short
Reflections
upon
his
Proofs
,
and
if
any
of
my
Brethren
think
it
worth
their
while
,
to
answer
either
of
these
two
new
Asserters
of
Paedo-Baptism
,
let
them
do
it
.
—
The
Texts
he
builds
all
his
Proofs
from
,
are
these
,
viz.
And
there
went
out
unto
him
,
all
the
Land
of
Judea
,
and
they
of
Jerusalem
,
and
were
Baptized
of
him
in
the
River
of
Jordan
,
Mark
,
1.5
.
Then
went
out
to
him
Jerurusalem
and
Judea
,
and
all
the
Regions
round
about
Jordan
,
and
were
Baptized
,
confessing
their
sins
,
Mat.
3.5
,
6.
From
hence
he
inferrs
,
(
if
I
can
gather
up
his
Sense
)
1.
That
by
All
,
every
individual
Person
,
both
Men
,
Women
,
and
Children
in
Ierusalem
,
and
in
the
Land
of
Iudea
,
went
out
to
be
Baptized
of
Iohn
.
Or
,
Secondly
,
Some
of
all
sorts
,
Sexes
and
Conditions
,
and
then
some
Infants
,
as
well
as
some
Adult
.
p.
9.
2.
He
labours
to
prove
,
That
by
Ierusalem
is
meant
all
,
both
Young
and
Old.
Answ.
Put
does
it
follow
,
because
All
sometimes
doth
include
every
one
,
both
young
and
old
;
or
else
some
of
all
sorts
,
Sexes
and
Conditions
of
People
,
that
therefore
All
must
be
so
taken
in
all
places
,
and
consequently
so
here
.
I
am
sorry
he
shews
no
better
skill
in
Scripture
Rhetorick
,
where
frequently
by
a
Synecdoche
,
a
part
is
put
for
the
whole
;
and
sometimes
the
far
lesser
part
also
:
—
'T
is
said
,
all
the
Cattle
of
Egypt
dyed
,
Exod.
9.6
.
that
is
,
all
that
were
in
the
Field
,
as
Famous
Glassius
and
other
Tropical
Writers
note
;
so
Christ
is
said
to
die
for
all
,
yet
we
know
he
dyed
(
in
a
proper
and
true
spiritual
Sence
)
but
for
a
few
,
i.
e.
for
none
but
the
Elect.
Christ
says
,
when
he
was
lifted
up
,
he
would
draw
all
men
unto
him
,
Joh.
12.32
.
doth
that
import
every
Man
?
or
some
of
all
degrees
or
sorts
of
Men
?
see
the
late
Learned
Annotators
on
that
place
:
it
signifies
no
more
than
many
or
some
of
all
Nations
:
see
these
Scriptures
,
Exod.
32.3.26
.
Ier.
6.3
.
1
Cor.
10
,
7.
so
Isa.
2.2
,
3.
Mark.
9.23
.
Ioh.
10.8
.
Act.
2.5
.
Phil.
2.21
.
for
all
seek
their
own
,
&c.
Mat.
10.22
.
Ye
shall
be
hated
of
all
men
for
my
Sake
.
Gen.
24.10
.
All
the
Goods
of
his
Master
was
in
his
hand
:
these
and
many
other
Scriptures
are
to
be
taken
Synecdoccally
,
and
so
is
this
;
see
Glassius
Ill●ricus
;
also
Philol●giae
Sacra
,
and
our
Annotators
on
Mat.
3.5
.
The
term
All
(
say
they
)
here
is
twice
repeated
,
is
enough
to
let
us
know
,
that
it
is
often
in
Scripture
significati●e
no
further
than
many
:
—
for
it
cannot
be
imagined
,
that
every
individual
person
in
Jerusalem
,
and
the
Regions
round
about
Jordan
went
to
h●ar
John
the
Baptist
,
but
a
great
many
,
Joh.
3.26
.
behold
the
same
Bap●●th
,
and
all
M●n
came
to
him
,
that
is
,
to
Jesus
Christ.
If
Iohn
baptized
them
all
,
and
Jesus
baptized
them
all
,
then
they
were
all
re●baptized
;
all
Iudea
and
Ierusalem
come
to
Iohn
,
and
all
Men
(
are
here
said
to
)
come
to
Christ
to
be
baptized
;
in
both
places
it
is
meant
but
some
,
or
it
shews
many
came
to
them
;
nor
can
it
be
supposed
,
any
that
Iohn
the
Baptist
baptized
,
were
re-baptized
by
Christ's
Disciples
;
and
yet
the
Disciples
of
Christ
baptized
more
Disciples
than
Iohn
,
Joh.
4.1.2
.
when
the
Lord
knew
how
the
Pharisees
had
heard
,
that
Iesus
made
and
baptized
more
Disciples
than
John
,
tho'
Iesus
himself
baptized
not
,
but
his
Disciples
,
&c.
he
did
it
not
personally
with
his
own
Hands
;
and
this
shews
he
baptized
no
Infants
,
and
then
not
those
he
laid
his
Hands
upon
:
for
if
he
baptized
none
,
he
did
not
baptize
them
;
from
thence
I
inferr
,
that
there
is
no
ground
to
conclude
from
these
Scriptures
,
Mr.
Exell
has
reason
to
affi●m
,
that
by
all
Ierusalem
and
Iudea
,
&c.
must
be
intended
either
every
individual
Person
,
both
Men
,
Wemen
and
Children
;
or
some
of
all
Sorts
,
Degrees
,
Sexes
and
Conditions
:
but
only
it
shews
that
multitudes
came
to
hear
Iohn
Baptist
,
and
many
of
them
were
baptized
by
him
.
2.
I
would
have
him
consider
,
tho'
all
Ierusalem
may
sometimes
intend
every
individual
,
yet
't
is
when
the
matter
spoken
of
does
equally
referr
to
,
and
concern
all
;
as
when
the
Famine
was
in
that
City
,
no
doubt
the
Children
were
as
much
concerned
in
that
matter
,
as
the
Adult
;
(
of
which
passage
he
would
fain
make
great
Improvement
)
but
when
the
Holy
Ghost
gives
an
Account
of
a
great
Prophet
Preaching
God's
Word
in
the
Wilderness
of
Iudea
,
and
of
Multitudes
going
forth
to
hear
him
,
it
is
ridiculous
to
imagine
,
there
went
,
or
were
carryed
little
Children
to
hear
him
,
or
to
be
baptized
by
him
;
unless
,
either
directly
or
indirectly
the
Scripture
gave
us
any
ground
to
believe
the
latter
;
(
I
am
perswaded
,
this
Man
from
his
Arguments
will
not
make
any
Proselytes
)
or
confirm
People
in
the
Practice
of
Infant-Bap●ism
.
'T
is
said
,
Paul
Preached
Christ
to
the
Iayler
,
Act.
16.
and
to
all
that
were
in
his
house
;
can
any
suppose
that
he
preached
Christ
to
his
In●ants
?
(
if
he
had
any
)
do
People
carry
their
Infants
to
hear
God's
Word
?
(
if
some
poor
Women
do
bring
such
with
them
,
't
is
because
of
necessity
,
i.
e.
they
can't
leave
them
at
home
:
)
therefore
,
there
seemeth
not
the
least
shadow
of
Reason
,
as
far
as
I
can
see
,
to
believe
that
Children
went
,
or
were
carried
to
hear
Iohn
Baptist
,
tho'
it
's
said
all
Ierusalem
and
Iudea
went
out
to
hear
him
,
and
were
many
of
them
baptized
of
him
in
the
River
Iordan
:
the
Ministration
of
the
Word
belong
not
to
Infants
,
—
when
God
spoke
to
all
Israel
,
Deut.
11.1
.
by
Moses
,
That
they
should
love
and
keep
his
Iudgments
and
Commandments
always
,
he
adds
vers
2.
And
know
you
this
day
,
for
I
speak
not
with
your
Children
,
which
have
not
known
,
and
which
have
not
seen
the
Chastisements
of
the
Lord
your
God.
—
What
tho'
Circumcision
belonged
to
Infants
,
under
the
Legal
Church
of
I●rael
,
so
did
the
Passover
,
&c.
and
if
Infants
have
from
thence
a
Right
to
Baptism
,
they
have
also
as
much
Right
to
the
Lord's
Supper
:
great
part
of
your
Book
is
answered
in
these
preceding
Sermons
.
But
to
proceed
.
2.
Is
it
not
said
he
Preached
the
Baptism
of
Repentance
for
the
Remission
of
Sins
,
Mark
1.4
.
Do
you
suppose
he
did
not
require
of
such
that
came
to
his
Baptism
,
first
to
repent
,
or
that
he
would
Baptize
them
,
for
Remission
of
Sins
,
without
manifesting
their
Repentance
?
nay
,
and
did
he
not
refuse
to
baptize
such
he
found
,
who
did
not
bring
forth
Fruits
meet
for
Repentance
,
or
Works
,
that
were
the
proper
Product
of
true
Repentance
,
Mat.
3.8
.
you
would
(
with
your
Brother
Rothwell
)
have
Persons
be
first
made
Christians
by
Baptism
,
and
then
afterwards
bring
forth
Fruits
of
Repentance
:
but
this
,
't
is
evident
▪
was
not
the
Doctrine
,
nor
Practice
of
Iohn
the
Baptist
,
nor
of
Christ
,
and
his
Apostles
.
If
thou
believest
with
all
thy
heart
,
thou
mayest
,
Act.
8.
He
that
truly
repented
,
and
did
believe
might
,
nay
ought
to
be
Baptised
,
and
none
else
.
Obj.
May
be
,
you
will
say
,
that
respects
the
Adult
.
Answ.
I
Answer
,
There
is
no
Account
given
of
any
Infant
that
was
Baptised
,
no
Precept
,
no
President
;
and
that
is
forbidden
which
is
not
Commanded
;
or
,
for
the
Practice
of
which
,
there
is
no
Ground
,
or
Rule
●rom
God's
Word
;
for
all
humane
Innovations
,
and
Inventions
of
Men
are
forbid
,
and
sinful
:
I
doubt
not
,
but
if
a
Man
would
try
his
Wit
,
he
might
say
as
much
for
Infants
to
receive
the
Lord's-Supper
,
as
you
have
said
,
for
the
Baptising
of
them
.
Pray
consider
what
you
your self
speak
in
p.
1.
And
if
all
must
be
Acccepters
,
or
Rejecters
,
then
all
,
and
every
individual
Pers●●
are
under
,
and
must
have
as
great
Express
,
particular
and
authoritive
Command
▪
to
accept
and
receive
Christ
,
and
every
Thing
of
Christianity
,
in
its
Right
,
Order
▪
and
Manner
,
as
another
,
p.
1.
Tho'
you
bring
this
for
to
prove
Infants
must
be
Baptised
,
and
so
receive
Jesus
Christ
,
—
yet
,
I
must
tell
you
,
it
quite
overthrows
all
you
strive
to
do
.
—
For
,
1.
Where
is
there
an
express
,
particular
,
and
authoritive
Command
for
them
,
to
receive
Christ
by
Baptism
,
or
any
Ordinance
,
or
Principle
of
Christianity
,
whilst
Infants
?
And
where
is
there
any
Rule
,
or
Order
in
all
the
New
Testament
,
that
the
Adult
must
first
Believe
,
and
then
be
Baptized
;
but
Infants
must
be
first
Baptised
,
and
then
Believe
:
Sir
,
God's
Word
knows
nothing
of
the
last
,
and
the
Right
of
Baptism
only
depends
upon
Christ's
positive
Precept
,
and
Example
of
the
Apostolical
Church
.
2.
I
affirm
,
That
Infants
cannot
be
said
,
as
such
,
to
be
Receivers
of
Christ
,
nor
Rejectors
of
him
,
because
they
are
capable
to
do
neither
;
nor
is
there
any
other
way
taught
in
the
Gospel
of
receiving
Christ
,
but
by
Faith.
He
that
is
Baptised
,
who
hath
no
Grace
,
no
true
Grace
,
true
Faith
,
is
but
a
Baptised
Infidel
.
Obj.
You
Object
Infants
have
the
the
Habit
of
Faith
,
or
the
Habit
of
Grace
.
Answ.
We
deny
it
;
see
how
you
can
prove
it
,
i.
e.
That
Infants
as
such
,
have
the
Habit
of
Faith.
Who
is
able
to
know
that
?
What
,
tho'
God
may
change
the
Hearts
of
some
dying
Infants
,
or
some
who
did
live
,
were
sanctified
in
the
Womb
,
Doth
it
from
thence
follow
,
all
Infants
in
common
,
or
as
such
,
ha●e
their
Hearts
changed
,
or
are
so
sanctified
?
2.
You
are
to
prove
,
That
sacred
Habits
,
infused
by
the
Holy
Ghost
,
may
be
utterly
lost
;
for
,
't
is
evident
,
Infants
that
live
,
when
grown
up
,
tho'
Baptised
,
have
no
other
Habits
,
then
such
have
,
who
never
were
Baptised
.
How
can
you
prove
,
There
can
be
the
Divine
Habits
of
Grace
in
Infants
,
and
yet
those
Habits
lie
still
,
as
dead
in
them
,
for
so
many
Years
,
as
't
is
from
the
time
they
are
Baptised
,
to
their
Conversion
?
A
sacred
Habit
,
is
a
Principle
of
divine
Life
;
yea
,
a
most
active
,
and
lively
Principle
.
Can
the
weakness
of
Nature
hinder
the
Operations
of
the
Holy
Ghost
,
in
Infants
,
when
the
Power
of
the
Devil
can't
,
in
the
Adult
?
When
God
works
,
who
can
let
?
Can
there
be
fire
,
and
no
heat
?
Sure
,
such
a
mighty
Cause
would
have
like
weighty
Effect
on
the
Souls
of
Children
,
were
it
as
you
suppose
.
Obj
You
say
p.
10.
we
must
prove
no
Infant
is
Converted
or
else
grant
some
Infants
to
be
there
;
that
is
,
John
did
Baptise
Infants
.
Answ.
You
mistake
,
your
Work
it
is
to
prove
what
you
affirm
:
We
are
not
to
prove
a
Negative
;
yet
I
shall
now
,
prove
that
Iohn
the
Baptist
did
Baptise
no
Infants
,
but
only
the
Adult
.
Arg.
1.
If
Iohn
Baptist
required
Repentance
of
all
those
that
came
to
be
Baptised
by
him
,
and
Infants
are
not
capable
to
Repent
,
then
he
did
not
Baptise
any
Infants
.
But
Iohn
Baptist
did
require
Repentance
of
all
such
that
came
to
be
Baptized
of
him
.
Ergo
,
He
bad
them
Repent
:
Repentance
was
his
grand
Doctrine
;
and
,
he
also
exhorted
them
to
bring
forth
Fruits
,
meet
for
Repentance
,
Mat.
3.8
.
Arg.
2.
If
the
being
the
Seed
of
Abraham
as
such
,
or
the
Off-spring
of
Believers
,
would
not
give
the
Jews
a
Right
to
Iohn's
Baptism
,
then
Iohn
Baptised
no
Infants
:
But
the
former
is
true
.
Ergo
,
I
have
proved
largely
,
in
this
Treatise
,
That
the
Covenant
made
with
Abraham's
natural
Seed
as
such
,
would
not
give
any
of
his
Off-spring
Right
to
Gospel
Baptism
.
Think
not
to
say
within
your selves
,
ye
have
Abraham
to
your
Father
.
If
you
Answer
this
Argument
,
you
must
Answer
this
small
Treatise
.
Arg.
3.
If
the
Covenant
for
the
external
In-Covenanting
of
Infants
as
such
is
Abrogated
,
and
the
Fleshly
Seed
cast
out
,
by
the
Establishing
the
Gospel
Covenant
,
then
Iohn
Baptist
Baptised
no
Infants
:
But
the
former
is
true
.
Ergo
,
This
Argument
is
largely
proved
in
the
precedent
Discourse
.
Arg.
4.
If
Infant-Baptism
does
them
no
good
,
there
being
no
Promise
of
Blessing
made
to
them
in
their
Baptism
,
then
Iohn
Baptist
Baptised
no
Infants
:
But
Infants
Baptism
does
them
no
good
,
there
being
no
Promise
of
Blessing
made
to
them
in
their
Baptism
.
Ergo.
If
it
does
them
good
,
or
there
is
a
Promise
of
Blessing
made
to
them
,
in
their
Baptism
,
prove
it
,
since
't
is
deny'd
:
But
to
proceed
.
Arg
5.
If
the
Baptism
of
the
Adult
,
who
have
no
Faith
,
no
Grace
,
doth
them
no
good
,
nor
can
convey
Grace
to
them
,
then
it
cannot
do
Infants
as
such
,
any
good
:
But
the
former
is
true
.
Ergo
,
What
good
did
Simon
Magus
his
Baptism
do
him
,
or
Iudas's
,
who
,
no
doubt
,
was
Baptised
?
If
you
can
prove
Baptism
conveys
Grace
to
Infants
,
or
makes
them
Christians
do
it
;
for
I
utterly
deny
it
,
and
have
a
cloud
of
Witnesses
on
my
side
,
among
found
Protestant
Writers
.
Consult
with
Mr.
Rothwell
,
on
this
Point
.
Arg.
6.
If
all
those
Iohn
Baptist
Baptised
,
confessed
their
Sins
;
and
Infants
can't
confess
their
Sins
,
then
Iohn
Baptist
,
Baptised
no
Infant●
:
But
the
former
is
true
.
Ergo
,
This
Argument
you
endeavor
to
Answer
,
p.
36.37
.
You
would
know
what
Confession
it
was
,
which
they
made
of
their
Sins
,
whether
Verbal
,
or
Moral
.
'T
is
said
,
With
the
heart
Man
believeth
,
and
with
the
Mouth
,
Confession
is
made
to
Salvation
.
Therefore
,
say
I
,
it
was
Verbal
.
Obj.
You
intimate
,
that
some
may
want
Speech
,
or
Weakness
,
which
may
be
an
Impediment
to
them
,
&c.
Answ.
If
they
can
any
ways
signifie
,
or
make
it
known
to
the
understanding
of
the
Administrator
,
they
are
True
Penitents
:
't
is
,
no
doubt
,
sufficient
if
it
be
by
Writing
,
't
will
do
;
but
Man
knows
not
the
Heart
.
What
appears
not
,
is
not
.
Your
Arguments
,
in
p.
37.
about
their
being
in
Abraham's
Covenant
,
I
have
fully
Answered
already
:
That
will
do
you
no
good
.
Iohn
Baptist
denies
that
Plea
,
when
he
said
,
Think
not
to
say
within
your selves
,
we
have
Abraham
to
our
Father
.
Do
you
think
Baptism
turns
People
to
the
Lord
?
for
so
you
intimate
at
the
close
of
your
37.
Pag.
Prove
it
,
't
is
denied
.
Obj.
4.
You
say
,
such
a
Confession
would
overturn
the
Constitution
,
or
Institution
of
God
by
Moses
and
casting
Infants
out
of
that
Floor
.
Answ.
I
have
shewed
you
,
That
the
Gospel
Dispensation
has
overthrown
the
Mosaical
Constitution
,
or
Legal
Church
of
the
Jews
;
and
that
Christ
has
thrown
out
the
Fleshly
Seed
,
as
such
i.
e.
No
Infant
is
to
be
a
Member
of
the
Gospel
Church
;
and
I
have
given
my
Reasons
why
I
have
so
said
,
which
you
may
Answer
if
you
please
.
7
thly
,
Because
it
was
Repugnant
to
the
End
,
and
grand
Design
of
Iohn's
Ministry
,
to
receive
and
Basptise
every
body
,
even
Men
,
Women
,
and
Children
,
without
distinction
;
his
Ministry
being
most
strict
,
and
severe
,
(
as
't
is
acknowledged
by
all
Men.
)
His
Ministry
of
Preaching
,
and
Baptising
was
held
forth
by
the
Prophet
,
in
these
Words
,
Mal.
4.1
.
The
Day
shall
come
,
which
shall
burn
as
an
Oven
.
He
lays
the
Ax
at
the
Root
;
he
Preached
no
such
easie
way
of
making
Men
Christians
,
nor
Church
Members
,
as
these
Paedo-Baptists
speak
of
;
his
Ministry
seemed
like
to
Fire
;
in
him
was
the
Spirit
of
Burning
kindled
,
as
Mr.
Cotton
,
On
the
Covenant
,
observes
;
p.
21.
The
Lord
also
prepared
his
People
by
a
Spirit
of
Burning
,
which
,
as
a
Spirit
of
Bondage
,
he
doth
shed
abroad
into
the
Hearts
of
Men
:
This
we
read
of
Mal.
4.1
.
It
is
spoken
of
Iohn
the
Baptist
;
which
did
burn
as
an
Oven
against
the
Scribes
,
and
Pharisees
,
and
left
them
neither
the
Root
of
Abraham's
Covenant
,
nor
the
Branch
of
their
own
Good
Works
:
He
cutteth
them
off
from
the
Covenant
of
Abraham
,
Mat.
3.9
.
Think
not
to
say
within
your selves
,
we
have
Abraham
to
our
father
;
and
so
,
by
cutting
them
off
from
the
Root
,
he
leaveth
them
no
Ground
to
trust
to
.
But
this
Man
renders
Iohn's
Ministry
,
to
be
of
a
quite
contrary
Nature
,
even
the
most
easiest
,
flesh-pleasing
Doctrine
that
ever
was
Preached
.
If
he
received
all
to
his
Baptism
:
certainly
he
has
made
sad
Work
for
Repentance
,
for
abusing
the
Ministry
of
this
Great
and
Holy
Prophet
.
Arg.
7.
If
Iohn
the
Baptist
was
to
prepare
Christ's
Way
,
i.
e.
fit
Persons
,
as
proper
Materials
,
for
Christ's
New
,
and
Spiritual
Temple
,
which
consisteth
only
of
living
Stones
,
viz.
Believing
Men
,
and
Women
,
then
Iohn
did
not
Baptise
Carnal
Persons
,
nor
Ignorant
Infants
:
But
the
former
is
true
.
Ergo
,
Arg.
8.
Iohn
,
upon
their
unfeigned
Repentance
,
Baptised
all
that
he
did
Baptise
,
for
the
remission
of
Sins
;
and
no
Persons
have
remission
of
Sins
,
without
such
Repentance
.
Ergo
,
Can
Baptism
it self
give
remission
of
Sins
?
or
,
Is
thete
any
promise
of
Pardon
,
without
unfeigned
Repentance
?
By
this
Man's
Reasoning
,
all
the
Carnal
People
of
the
Jews
,
that
were
willing
to
be
Baptised
,
Iohn
was
to
Baptise
;
and
he
did
Baptise
them
,
as
well
Unbelievers
,
as
Ignorant
Babes
;
for
all
his
Arguments
are
as
strong
to
prove
that
,
as
for
Iohn's
Baptising
of
Infants
:
Which
,
if
so
,
all
Pagans
and
Infidels
in
the
World
,
are
to
be
baptised
,
and
by
Baptsm
,
be
made
Christians
,
and
Members
of
the
Gospel
Church
.
O
,
What
a
Doctrine
does
this
Man
Preach
!
Do
but
see
what
Work
he
would
fain
make
of
that
Confession
of
Sins
,
which
was
required
of
all
those
that
came
to
Iohn's
Baptism
,
in
Pag.
37
,
38.
to
p.
50.
i.
e.
It
was
such
a
Confession
that
excludes
no
ungodly
,
or
unbelieving
Person
,
that
was
willing
to
be
baptised
,
so
far
as
I
can
see
.
All
that
were
of
the
Church
of
Israel
,
or
in
the
Legal
Covenant
God
made
with
Abraham
,
he
intimates
,
might
be
baptised
;
nay
,
he
tells
us
,
in
pag.
44.
A
Confession
made
when
Iohn
Baptised
,
was
not
a
Commanded
Duty
.
Men
,
after
this
rate
,
may
even
say
what
they
please
.
Arg.
9.
If
Iohn
the
Baptist
baptised
all
the
People
of
Ierusalem
,
and
Iudea
,
and
all
those
of
the
Regions
round
about
,
then
he
baptised
Unbelievers
,
Prophaned
and
Impenitent
Persons
,
as
well
as
Penitent
Persons
;
but
he
did
not
Baptise
Unbelievers
,
Prophaned
and
Impenitent
Persons
:
Therefore
,
he
did
not
Baptise
all
the
People
of
Ierusalem
,
and
Iudea
,
and
all
those
of
the
Regions
round
about
.
Arg.
10.
If
Iohn
the
Baptist
Baptised
all
the
People
of
Israel
,
(
as
before
mentioned
)
then
he
left
none
for
Christ
,
nor
his
Disciples
to
baptise
;
but
Iohn
did
leave
some
;
nay
,
more
People
for
Christ
or
his
Disciples
to
baptize
,
than
he
baptized
:
Ergo
,
he
did
not
baptize
all
the
People
of
Israel
,
or
all
of
Ierusalem
and
Iudea
?
That
Iohn
left
some
;
nay
,
more
People
to
Christ
and
his
Disciples
to
be
baptized
,
than
he
baptized
;
is
expresly
asserted
by
the
Holy
Ghost
,
John
4.1
.
When
Iesus
knew
how
the
Pharisees
heard
that
Iesus
made
and
baptized
more
Disciples
than
John
,
&c.
see
John
3.26
.
And
they
came
unto
John
,
and
said
unto
him
,
Rabbi
,
he
that
was
with
thee
beyond
Jordan
,
to
whom
thou
bearest
witness
,
behold
the
same
baptizeth
,
and
all
men
come
to
him
:
How
!
did
Iohn
baptize
all
and
yet
all
come
to
Christ
to
be
baptized
?
This
is
strange
,
what
People
were
these
,
and
where
dwelt
they
?
if
Iohn
baptized
all
the
People
of
Ierusalem
and
Iudea
,
&c.
Arg.
11.
If
Iohn's
Baptism
,
and
the
Baptism
of
Christ
,
was
but
one
and
the
same
Baptism
,
as
to
the
Nature
,
Quality
,
and
Subjects
thereof
;
then
he
baptized
none
but
such
who
were
first
made
Disciples
,
or
who
were
first
taught
to
believe
and
repent
:
but
the
Baptism
of
Iohn
,
and
the
Baptism
of
Christ
was
but
one
and
the
same
Baptism
,
as
to
the
Nature
,
Quality
,
and
Subjects
thereof
:
Ergo
,
he
baptized
none
but
such
who
were
first
made
Disciples
,
&c.
That
the
Nature
,
Quality
,
and
Subjects
thereof
,
were
one
and
the
same
,
all
generally
affirm
:
I
know
no
difference
,
but
that
after
Christ
was
dead
and
risen
,
they
that
were
then
baptized
,
were
baptized
into
him
that
was
come
:
dead
,
buried
,
and
raised
again
;
but
Iohn
baptized
them
,
as
such
that
believed
in
him
,
that
was
to
die
,
&c.
Christ
having
then
not
actually
suffered
.
'T
is
evident
,
that
Christ's
Commission
Impowers
his
Disciples
to
baptize
only
such
who
were
discipled
,
or
such
who
did
believe
,
is
plain
,
Mat.
28.19.20
.
Mark
16.16
.
and
this
was
his
Practice
,
Iohn
4.1
.
Arg.
12.
If
Iohn
baptized
all
the
People
of
Ierusalem
,
&c.
then
how
was
the
Ax
laid
to
the
Root
of
the
Tree
?
and
how
was
the
Chaff
sanned-away
out
of
the
Floor
?
'T
is
evident
,
his
Ministry
was
to
separate
or
sever
the
Wheat
from
the
Chaff
,
the
good
from
the
bad
,
the
carnal
Seed
from
the
spiritual
,
and
not
to
continue
them
together
:
for
his
Ministry
,
and
the
Ministry
of
Christ
was
the
same
,
tho'
Christ
had
the
Precedency
,
or
the
far
greater
Glory
:
yet
the
design
of
Iohn's
Ministry
was
the
same
with
the
Ministry
of
Jesus
Christ.
Obj.
But
,
saith
Mr.
Exell
it
can
be
intended
of
no
other
Confession
,
than
what
would
consist
with
John's
excluding
or
casting
of
none
cut
,
or
purging
of
none
out
of
〈◊〉
Floor
,
or
cutting
of
no
Tree
down
:
for
that
he
did
not
that
,
but
threatned
them
with
Christ's
doing
of
it
,
Mat.
3.9
,
10.12
speaking
of
that
Confession
the
People
made
to
Iohn
.
Answ.
This
Man
would
have
us
believe
,
that
the
Doctrine
and
Work
of
Christ
,
and
that
of
Iohn's
,
were
not
consistent
,
or
of
one
and
the
same
Nature
;
but
directly
or
repugnant
contrary
one
to
the
other
,
viz.
Iohn
receives
all
,
baptized
all
,
both
good
and
bad
;
and
lets
every
Tree
stand
and
grow
as
it
will
,
on
its
own
natural
and
evil
Root
:
he
gathered
all
into
the
Garner
,
even
both
the
Wheat
and
the
Chaff
too
:
but
Christ
quite
overthrew
and
destroyed
when
he
came
,
all
this
that
Iohn
did
,
i.
e.
Christ
lays
the
Ax
at
the
Root
,
and
cuts
Sinners
down
;
all
must
be
true
Penitent
,
all
must
believe
,
or
Christ
will
receive
them
not
,
baptize
them
not
:
and
he
so
purges
his
Floor
,
that
no
Chaff
must
be
received
into
his
Garner
,
i.
e.
into
his
Gospel
Church
,
for
this
the
Man's
Words
implies
:
Let
the
Paedo-Baptists
view
the
Strength
of
this
Champion
.
Doth
not
Iohn
tell
the
People
when
they
came
to
his
Baptism
,
now
the
Ax
is
laid
to
the
Root
of
Trees
?
his
Doctrine
is
laid
to
the
Root
,
and
tended
to
purge
out
the
Chaff
,
as
palpably
as
did
the
Ministry
and
Doctrine
of
Christ
;
tho'
't
is
true
,
't
is
Christ's
Work
to
make
all
Iohn
Preached
,
or
any
other
Minister
,
effectual
:
Iohn
Preached
,
saying
,
repent
,
&c.
Christ
Preached
the
same
Doctrine
,
saying
,
repent
,
for
the
Kingdom
of
Heaven
is
at
hand
:
John
is
the
voice
of
one
crying
in
the
Wilderness
,
prepare
ye
the
way
of
the
Lord
,
make
his
paths
streight
,
Mark
1.3
.
The
Jews
had
made
the
way
to
Heaven
broad
and
easie
;
but
Iohn
strives
to
undeceive
them
,
and
to
shew
the
Way
was
narrow
,
and
the
Gate
streight
,
like
as
Christ
himself
speaks
,
because
streight
is
the
Gate
,
and
narrow
is
the
way
that
leadeth
unto
Life
,
and
few
there
be
that
find
it
,
Mat.
7.14
.
but
this
Man
intimates
that
Iohn
Preached
not
this
Doctrine
,
but
one
quite
different
;
he
makes
the
way
so
broad
,
that
all
Ierusalem
,
Iudea
,
and
all
the
Multitudes
round
about
,
might
come
and
walk
in
it
;
which
if
so
,
instead
of
prepairing
of
Christ's
Way
,
he
obstructed
and
hindered
Christ
in
his
way
,
and
made
him
more
work
to
do
,
even
to
undoe
all
that
Iohn
had
been
a
doing
.
But
pray
be
pleased
to
take
his
Answer
to
one
of
our
Arguments
brought
against
what
he
affirms
,
that
Iohn
baptized
Infants
,
viz.
All
those
that
Iohn
baptized
,
confessed
their
Sins
,
but
Infants
could
not
confess
their
Sins
;
Ergo
,
Iohn
did
not
baptise
Infants
.
Obj.
Says
he
,
We
are
not
to
believe
any
other
Confession
here
intended
,
than
what
was
consistent
with
the
Promise
and
Covenant
made
with
Abraham
,
&c.
so
that
if
it
must
give
no
Right
to
the
participation
of
the
Ordinance
,
[
that
is
,
a
Confession
must
give
no
Right
,
]
for
then
(
saith
he
)
the
Promise
and
Covenant
must
be
put
an
end
to
,
and
they
must
have
no
Right
by
them
,
p
▪
37.
Answ.
1.
Doth
not
Iohn
positively
deny
,
that
the
Covenant
made
with
Abraham's
natural
Seed
as
such
,
did
give
them
a
Right
to
his
Baptism
?
for
this
we
have
proved
to
be
the
proper
Purport
of
that
Expression
of
his
:
Think
not
to
say
within
your selves
;
we
have
Abraham
to
our
Father
:
and
Mr.
Cotton
asserts
the
same
as
I
have
shewed
.
2.
We
have
also
proved
,
that
the
Legal
Covenant
,
made
with
Abraham's
Natural
Seed
as
such
,
is
put
an
end
to
,
by
the
Establishment
of
the
Gospel
Dispensation
.
Obj.
2.
It
is
not
to
be
taken
as
intended
of
any
other
Confession
,
than
what
would
consist
with
the
Capacity
of
them
that
were
represented
to
John
to
be
the
Objects
of
his
Ministry
,
which
were
Parents
and
Children
,
Mat.
4.6
.
Luk.
1.17
.
If
there
should
have
been
any
other
Confession
than
what
would
consist
with
these
;
how
should
John
turn
them
to
the
Lord
,
unless
they
might
be
as
well
turned
without
a
Confession
,
and
without
baptism
,
as
with
it
,
p.
37.
Answ.
1.
If
the
Confession
consisted
with
the
Capacity
of
those
that
heard
his
Ministry
,
then
Infants
,
were
excluded
,
because
they
,
were
not
capable
to
make
any
Confession
at
all
,
but
't
was
so
;
Ergo
,
2.
What
tho'
't
is
said
Iohn
was
to
turn
the
People
to
the
Lord
,
and
the
Hearts
of
Children
to
the
Fathers
:
was
he
able
to
change
the
Hearts
of
Infants
?
or
were
Infants
Hearts
turned
from
their
Fathers
,
that
they
need
,
whilst
Iufants
to
have
their
Hearts
turned
to
them
?
Are
not
my
Sons
and
Daughters
my
Children
,
when
they
are
20
,
30
,
or
40
,
Years
Old
,
as
well
as
they
were
my
Children
when
but
Two
days
Old
?
Obj.
3.
It
cannot
be
taken
to
be
any
other
Confession
,
than
what
would
consist
with
all
the
People
,
being
then
the
visible
Church
of
God
,
&c.
p.
38.
Answ.
Then
it
appears
by
this
Man
,
all
the
whole
Church
of
the
Jews
,
both
Parents
and
Children
,
were
by
Iohn
Baptist
to
be
taken
into
the
Gospel
Church
by
Baptism
;
For
else
,
saith
he
,
all
the
whole
Church
must
be
overturned
.
And
so
I
have
proved
it
is
;
even
the
whole
Jewish
Church
,
and
Church-Membership
.
Obj.
4.
No
such
Confession
can
be
intended
as
would
exalt
natural
Strength
or
number
of
Years
,
or
acquired
Abilities
,
as
Necessary
,
Qualifications
;
for
this
is
contrary
to
Scripture
,
1
Cor.
1.27
.
p.
41.
Answ.
If
it
be
a
Confession
of
Sin
,
it
must
be
made
by
such
,
who
are
at
such
an
Age
,
as
are
able
to
confess
Sin
,
and
without
natural
Abilities
:
what
Person
is
able
to
make
such
a
Confession
?
can
an
Infant
consess
Sin
?
2.
Tho'
all
boasting
is
excluded
by
the
Gospel
,
i.
e.
of
our
own
natural
or
acquir'd
Parts
and
Abilities
;
yet
we
may
glory
in
the
Lord
,
and
in
his
rich
Grace
bestowed
upon
us
:
will
this
Man
say
gracious
Abilities
to
confess
Sin
,
are
excluded
?
then
all
Confession
of
Sin
is
excluded
.
Obj.
5.
No
other
Confession
can
be
intended
,
than
what
would
consi●●
with
all
the
Regions
,
Jerusalem
,
all
Judea
,
all
the
People
,
and
all
the
Multitudes
Answ.
That
is
,
I
suppose
,
all
the
People
,
one
or
another
;
who
could
speak
or
say
they
were
Sinners
,
might
be
baptized
,
and
upon
that
Confession
,
their
Children
also
;
who
could
make
no
Confession
at
all
:
If
so
,
all
the
World
by
this
Argument
may
be
baptized
,
for
no
doubt
,
there
were
many
Thousand
Families
that
lived
either
in
Ierusalem
,
Iudea
,
or
in
the
Regions
round
about
that
were
not
Jews
;
broad
is
the
Way
to
Heaven
,
if
this
Man's
Doctrine
be
true
,
or
into
the
Church
at
least
.
The
Man's
mistake
lies
here
,
i.
e.
because
great
Multitudes
went
out
either
to
see
,
or
hear
Iohn
Baptist
;
he
therefore
concludes
Iohn
baptized
them
all
,
because
't
is
said
he
baptized
them
,
not
observing
the
severe
Doctrine
he
Preached
,
and
what
a
holy
Sight
and
Sence
of
Sin
and
godly
Repentance
he
enjoyned
on
all
those
he
admitted
to
Baptism
:
for
they
he
baptized
,
confessed
their
Sins
,
i.
e.
their
hearty
Sorrow
for
Sin
,
and
were
turned
to
the
Lord
;
for
that
was
his
Work
,
and
the
grand
Purport
of
his
Ministry
,
—
and
evident
it
is
,
that
there
were
but
a
few
comparatively
baptized
by
Iohn
,
because
Christ
by
the
hands
of
his
Disciples
baptized
more
Disciples
than
he
,
Ioh.
4.1
.
and
't
is
said
,
Christ's
Flock
was
but
a
little
Flock
;
and
after
Christ's
Resurrection
,
the
whole
Number
of
his
Disciples
,
were
about
One
hundred
and
Twenty
,
Act.
1.15
.
tho'
may
be
some
few
more
there
might
be
in
some
orher
places
.
Mr.
Baxter
,
tho'
a
great
Asserter
of
Paedo-Baptism
,
contradicts
this
Man
,
Iohn
Baptist
,
saith
he
,
received
and
judged
of
the
Profession
of
his
Penitents
before
he
did
baptize
them
,
Baxt.
Confirmat
.
Restor
.
p.
68.
It
was
such
a
Confession
that
Iohn
required
of
those
that
he
baptized
,
that
gave
him
Ground
to
believe
they
had
Right
to
Remission
of
Sin
,
for
he
baptized
with
the
Baptism
of
Repentance
,
for
the
remission
of
Sin
;
Read
the
late
Annotators
on
Luk.
3.3
.
The
Summ
of
Iohn's
Doctrine
,
(
say
they
)
was
the
necessity
of
Repentance
and
Faith
in
Christ
,
in
order
to
the
Remission
of
Sin
:
his
pressing
Faith
in
Christ
,
is
most
clearly
declared
by
the
Evangelist
Iohn
:
Matthew
,
Mark
,
and
Luke
insist
more
upon
his
Preaching
the
Doctrine
of
Repentance
for
the
Remission
of
Sins
;
Baptism
was
an
Evidence
of
it
:
—
Iohn
did
not
Preach
that
Baptism
was
Repentance
,
or
that
Remission
of
Sin
was
infallibly
annexed
to
it
;
but
that
the
way
to
obtain
the
Remission
of
Sins
,
was
by
Repentance
;
and
Baptism
was
an
External
Sign
and
Symbol
of
it
.
It
was
,
no
doubt
,
such
a
Confession
that
Philip
required
of
the
Eunoch
,
Act.
8.37
.
See
here
is
Water
,
what
doth
hinder
me
to
be
baptized
?
Philip
answered
,
If
thou
believest
withal
thine
Heart
,
thou
mayest
.
This
Man
would
render
Iohn
Baptist
less
Faithful
than
any
ordinary
pious
Minister
;
I
believe
saith
Gullespy
,
No
consciencious
Minister
would
adventure
to
baptize
,
any
who
hath
manifested
infallible
Signs
of
unregenerations
,
Gil's
.
Aaron's
Rod.
blossom
.
Obj.
But
,
saith
Mr.
Exell
,
to
conclude
that
this
Confession
mentioned
,
Mat.
3.5
.
was
a
Confession
with
the
Mouth
or
Tongue
,
without
considering
any
thing
of
the
words
?
when
there
is
no
such
discovery
in
the
Text
,
is
somewhat
too
quick
and
too
bold
;
for
what
is
expressed
,
is
expresly
asserted
of
all
the
Regions
,
and
all
Judea
and
Jerusalem
,
and
those
called
Multitudes
—
and
these
general
Expressions
contain
and
comprehend
.
Men
,
Women
,
and
Children
,
&c.
Answ.
I
must
needs
say
,
't
is
a
hard
case
you
dare
so
boldly
affirm
all
,
both
Men
,
Women
,
and
Children
,
were
baptized
by
Iohn
;
whereas
,
't
is
positively
said
,
that
they
he
baptized
confessed
their
Sins
:
You
conclude
against
the
express
Words
of
the
Text
,
and
assert
plain
Scripture
proof
,
that
Iohn
Baptist
did
certainly
baptize
Infants
,
and
yet
give
neither
Scripture
,
nor
Reason
,
to
demonstrate
what
you
say
is
true
:
you
can
draw
Consequences
to
build
an
Ordinance
upon
that
which
naturally
rises
,
not
from
the
Texts
you
refer
to
;
nay
,
which
is
more
,
when
the
Text
is
expresly
against
such
a
Conclusion
:
't
is
said
,
They
that
gladly
receive
the
Word
were
baptized
:
You
may
say
,
that
some
of
them
were
Infants
,
as
well
as
to
affirm
some
of
these
Iohn
baptized
were
such
;
for
Infants
are
as
capable
to
receive
the
Word
,
as
to
confess
their
Sins
:
nay
,
when
't
is
said
,
Acts
20.
The
Disciples
came
together
to
break
Bread
;
you
may
affirm
,
that
Infants
came
then
,
with
others
together
,
to
break
Bread
,
or
to
eat
the
Lord's
Supper
,
for
you
know
how
to
prove
them
to
be
Disciples
,
no
doubt
on
't
;
if
you
have
not
been
too
quick
in
asserting
what
you
with
boldness
have
asserted
,
I
am
greatly
mistaken
.
You
make
Baptism
a
very
insignificant
Sign
,
what
good
can
Baptism
do
that
Parson
that
has
no
Grace
?
If
you
can
prove
what
your
Brother
Rothwell
affirms
do
;
viz.
That
Baptism
does
regenerate
Infants
,
or
is
a
Converting
Ordinance
:
Certaintly
,
but
very
few
of
that
great
Multitude
,
you
suppose
Iohn
baptized
,
received
any
Spiritual
benefit
by
their
Baptism
;
and
I
challenge
all
the
World
to
prove
if
they
can
,
that
ever
one
Infant
received
any
kind
of
Internals
,
Spiritual
or
Eternal
Advantage
,
by
being
baptized
as
you
call
it
;
or
External
,
either
;
by
the
Word
of
God.
He
adds
an
Induction
of
Twenty
particulars
,
to
shew
what
a
Confession
it
was
not
,
that
those
Iohn
Baptist
,
baptized
,
made
;
but
they
need
no
further
Reply
being
all
remote
to
the
Purpose
brought
for
:
Then
he
proceeds
into
ten
more
,
to
shew
it
could
not
be
a
verbal
Confession
of
Actual
Faith
and
Repentance
;
the
most
of
them
follow
here
.
Obj.
There
is
nothing
of
a
Command
requiring
such
a
Confession
,
neither
declared
by
John
,
nor
revealed
by
any
other
Messenger
of
God
:
This
contains
his
two
First
.
Answ.
Did
not
Iohn
require
it
when
he
said
,
bring
forth
Fruits
meet
for
R●pentance
,
&c
▪
A
Confession
is
a
Fruit
of
Repentance
?
And
did
not
Philip
require
it
of
the
Eunuch
?
Is
not
Faith
required
?
and
as
a
Man
believes
with
his
Heart
,
so
a
Confession
is
required
with
the
Mouth
,
to
make
known
that
Faith
,
unto
Salvation
.
Obj.
If
such
a
Confession
was
commanded
,
it
must
be
gained
by
their
own
personal
Obedi●cence
,
and
so
the
Gospel
is
a
Covenant
of
Works
:
2.
If
commanded
,
then
it
was
not
voluntary
;
3.
If
commanded
,
then
it
must
not
be
to
shew
the
Gr●ce
they
had
,
but
their
Obedience
;
these
are
three
more
of
them
,
Pag.
44.
1.
Answ.
I
answer
,
if
,
what
God
commands
us
to
do
;
those
Vertues
so
commanded
,
are
gained
or
merited
by
our
own
personal
Obedience
;
then
all
our
Evangelical
Duties
must
be
meritorious
,
and
the
Gospel
is
a
Covenant
of
Works
indeed
:
For
that
the
Gospel
doth
command
many
Duties
is
evident
.
Can't
God
give
Grace
,
and
then
command
us
by
the
Assistance
of
his
Spirit
,
to
cause
those
Graces
to
appear
in
exercise
to
the
Praise
of
his
own
Glory
?
2.
Or
cannot
that
which
God
commands
us
to
do
,
be
done
freely
and
voluntary
by
us
?
Or
,
doth
free
Grace
destroy
the
Noble
Faculty
of
the
Will
,
because
it
over-powers
its
vitious
Habits
,
and
strongly
inclines
it
to
that
which
is
good
?
Do
not
Saints
freely
and
voluntarily
by
the
help
of
the
Spirit
and
Grace
of
Christ
,
will
that
which
is
good
and
well-pleasing
to
him
?
Or
,
is
a
Confession
of
Sin
not
good
,
or
an
Evangelical
Duty
?
3.
Do
we
not
by
our
Obedience
to
God
shew
forth
his
Grace
in
us
,
as
well
as
our
Duty
of
Obedience
to
him
;
what
New
Divinity
is
this
?
Wonder
,
O
Heavens
!
Obj.
If
commanded
,
then
the
performance
of
it
externally
could
not
make
a
Change
upon
their
State
and
Relation
towards
God
,
any
more
than
the
performance
of
any
other
Duty
:
Much
less
could
it
,
when
not
commanded
:
Pag.
45.
1.
Answ.
Because
a
Confession
of
Sin
can't
make
a
Change
upon
our
State
,
or
Relation
to
God
:
Must
we
not
make
an
External
Confession
of
that
which
God's
Spirit
hath
wrought
Internally
upon
our
Souls
?
Or
,
must
an
External
Confession
of
Sin
make
a
Change
,
and
so
all
other
Duties
,
or
else
not
be
performed
by
us
?
2.
It
seems
to
me
by
your
unfound
Expressions
,
as
if
you
conceive
,
that
an
External
Confession
could
make
a
Change
upon
our
State
and
Relation
to
God
;
whereas
that
makes
no
Change
,
but
only
discovers
,
or
makes
known
what
a
blessed
Change
the
Grace
of
God
hath
wrought
,
or
made
on
the
Soul
:
Besides
,
it
is
not
Universally
true
,
i.
e.
because
a
thing
is
commanded
it
can't
make
a
Change
;
for
sometimes
a
Command
is
attended
with
Power
to
change
the
Soul
,
&c.
Iohn
6.28
.
Obj.
If
this
,
say
you
,
had
been
a
commanded
Duty
(
viz.
a
Confession
of
Sin
)
to
qualifie
them
for
Baptism
;
then
they
must
not
be
admitted
upon
the
Account
of
their
being
the
Children
of
Abraham
,
nor
as
the
Children
of
the
Promise
,
but
the
Promise
ceases
,
which
is
notoriously
false
,
Rom.
15.8
.
Pag.
45.
1.
Answ.
We
do
not
say
a
bare
verbal
Confession
qualifies
any
Person
for
Baptism
;
but
inward
Grace
or
Truth
,
Faith
in
the
Lord
Jesus
Christ
;
this
is
the
only
Qualification
which
ought
to
be
in
all
the
Subjects
of
Baptism
▪
and
this
Faith
must
be
made
manifest
by
the
Confession
of
the
Mouth
,
and
the
holy
Fruits
of
the
Life
:
Hence
Iohn
required
not
only
a
bare
verbal
Confession
,
which
might
hold-forth
or
signifie
their
Repentance
;
but
also
saith
he
,
You
must
bring
forth
Fruits
meet
for
Repentance
:
Don't
think
to
say
you
have
sinned
,
or
barely
to
acknowledge
your
Iniquities
is
all
I
look
for
;
No
,
your
Lives
must
make
it
manifest
to
me
,
you
are
changed
,
or
regenerated
;
if
you
would
,
as
true
Subjects
,
partake
of
my
Baptism
:
for
of
such
my
Master's
Kingdom
is
to
consist
of
,
whose
way
I
am
come
to
prepare
;
i.
e.
to
make
ready
such
a
People
for
him
,
to
build
his
Chnrch
with
.
2.
As
to
your
other
Reason
,
viz.
if
a
Confession
be
necessary
,
then
their
being
the
Children
of
Abraham
,
and
Children
of
the
Promise
was
made
to
cease
,
&c.
You
hit
it
in
that
,
for
their
being
the
Seed
of
Abraham
according
to
the
Flesh
,
could
give
them
no
Right
to
Gospel
Baptism
.
Iohn
plainly
told
them
the
very
same
thing
;
for
the
Gospel
has
put
an
End
to
the
Jewish
Covenant
Right
of
Admission
of
Church-Members
;
the
Text
you
mention
,
Rom.
15.8
.
(
where
't
is
said
,
Christ
was
a
Minister
of
the
Circumcision
;
)
you
strangely
mistake
the
Place
,
Christ
did
not
confirm
Circumcision
,
nor
Infants
Right
to
Church
Membership
;
the
Holy
Ghost
means
no
more
then
that
Christ
was
a
Minister
of
the
Jews
,
as
well
as
of
the
Gentiles
,
or
of
the
Circumcision
,
as
of
the
Uncircumcision
,
and
so
speak
our
Annotators
on
the
place
;
and
as
to
the
Promise
ceasing
,
see
what
St.
Paul
saith
,
Rom.
9.6
.
Tho'
the
carnal
Seed
of
Abraham
,
as
such
,
are
now
rejected
,
yet
the
Promise
of
God
is
not
made
of
none
Effect
.
For
(
saith
he
)
They
are
not
all
Israel
which
are
of
Israel
;
Neither
,
because
they
are
the
Seed
of
Abraham
,
are
they
all
Children
,
v.
7.
That
is
,
they
which
are
the
Children
of
the
Flesh
,
these
are
not
the
Children
of
God
;
but
the
Children
of
the
Promise
are
counted
for
the
Seed
,
v.
8.
Can't
you
see
from
hence
who
are
the
Seed
of
the
Promise
?
Even
none
else
,
but
such
who
are
begotten
and
born
of
the
Spirit
,
or
are
in
Christ
,
Gal.
3.29
.
So
that
,
what
you
say
is
notoriously
false
.
Your
9th
.
Reason
is
the
same
with
the
part
of
your
8th
.
Obj.
You
say
in
the
tenth
and
last
Place
then
,
the
Command
of
Christ
that
Infants
must
come
to
him
,
was
and
must
be
null
and
void
,
Mark
10.13.14.15
.
Or
be
a
fresh
Warrant
for
their
coming
to
him
,
if
John
had
cast
them
out
Pag.
45.
1.
Answ.
We
deny
there
was
ever
any
Command
of
Christ
for
Infants
to
be
brought
,
or
to
come
to
Christ
to
be
baptized
.
2.
That
Text
in
Mark
10.13
,
14.
proves
no
such
thing
as
you
conclude
it
doth
,
they
were
brought
to
Christ
,
't
is
true
,
that
he
might
put
his
hands
upon
them
;
which
was
the
way
he
used
when
he
healed
People
of
their
bodily
Diseases
;
therefore
you
say
right
,
since
Iohn
,
or
rather
Jesus
Christ
,
hath
cast
out
the
natural
Seed
of
Abraham
,
and
the
old
Covenant
too
,
as
well
as
the
old
Covenant-seed
;
Infant
Church-Membership
is
made
null
and
void
,
unless
there
had
been
a
fresh
Warrant
for
their
Admission
,
i.
e.
they
must
be
brought
in
and
made
Members
by
an
Appointment
of
Christ
,
or
by
a
new
Institution
,
or
they
must
not
be
admitted
at
all
;
for
the
old
Covenant-right
(
we
have
proved
)
is
gone
for
ever
.
As
to
what
you
speak
in
Pag.
32.
about
the
Habit
of
Grace
:
is
nothing
to
the
Purpose
,
these
are
your
words
;
viz.
Obj.
And
if
the
habit
cannot
constitute
us
Members
,
the
Acts
or
Exercise
of
it
,
can
never
do
it
.
Answ.
You
do
not
attempt
to
prove
Infants
as
such
either
before
Baptism
,
or
in
being
baptized
,
have
the
Habit
of
Grace
:
I
have
shewed
in
my
Answer
,
to
Mr.
Rothwell
,
that
it
can't
be
proved
that
Infante
as
such
,
have
the
Habit
of
Faith
or
of
Grace
,
neither
before
nor
in
Baptism
;
if
they
had
,
doubtless
those
Habits
would
appear
some
way
or
another
,
but
they
do
not
appear
;
therefore
they
have
no
such
Habits
infused
into
them
;
all
are
born
in
Sin
,
and
are
Children
of
Wrath
by
Nature
;
and
Baptism
doth
not
convey
Grace
,
nor
infuse
any
sacred
Habits
:
What
tho'
God
in
a
miraculous
manner
,
hath
sanctified
some
Infants
in
the
Womb
,
and
may
sanctifie
such
Infants
that
die
,
who
are
in
the
Election
of
Grace
;
do's
it
from
thence
follow
,
that
all
Infants
as
such
,
or
all
Infant
of
Believers
as
such
,
are
so
sanctified
?
—
We
read
of
one
Animal
that
spoke
,
must
all
Animals
speak
therefore
?
If
you
could
prove
Infants
had
Grace
in
the
Habit
,
or
that
it
appears
they
are
regenerated
,
you
had
said
something
to
excuse
their
inability
,
or
disability
to
make
a
verbal
Confession
,
tho'
not
so
much
as
you
think
;
't
is
the
Act
of
Faith
that
must
demonstrate
the
Habit
to
us
,
or
the
Fruits
,
or
Product
of
Grace
,
that
those
Habits
are
in
those
Subjects
Christ
commands
to
be
baptized
,
non
apparentium
&
non
existentium
eadem
est
ration
;
they
must
act
,
must
believe
,
must
repent
,
or
must
be
actually
discipled
,
that
Baptism
doth
belong
unto
;
tho'
I
deny
not
but
that
where
the
Habit
of
one
Grace
●s
,
there
is
the
Habit
of
every
Grace
,
and
't
is
as
certain
those
Habits
can
never
be
lost
,
't
is
the
Seed
that
remains
,
of
which
the
Apostle
Iohn
speaks
;
●or
can
those
pretended
Habits
lye
still
,
or
asleep
,
in
Persons
,
so
long
as
your
Notion
clearly
doth
imply
—
1.
He
goes
on
to
shew
what
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Learned
he
says
)
tells
us
,
signifie
to
confess
and
give
thanks
:
What
of
this
;
yet
't
is
by
a
●erbal
Confession
of
Sin
,
if
that
should
be
signified
in
it
.
2.
He
says
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
do
it
together
:
that
would
be
Confession
.
Sir
,
〈◊〉
not
the
genuine
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
alike
?
Similies
a-like
,
do
speak
a-like
,
〈◊〉
the
same
things
:
see
Schrevelius's
Greek
Lexicon
,
where
you
will
find
●●e
so
defines
the
word
.
3.
No
doubt
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
to
speak
out
,
they
made
an
audible
Confession
,
●nd
not
to
whisper
in
Iohn's
Ear.
4.
Again
,
he
says
,
the
word
signifies
a
Confession
of
known
faults
,
no
doubt
of
〈◊〉
;
and
therefore
such
a
Confession
be
sure
that
no
Infants
are
concerned
in
;
●●nners
have
known
faults
enough
,
to
confess
when
God
opens
their
Eyes
,
〈◊〉
works
Grace
in
their
Souls
.
5.
And
that
the
word
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
confess
,
or
profess
,
●●d
is
to
be
so
translated
,
which
signifies
a
Confession
by
practice
and
actions
.
●●g
.
49.
Answ.
This
does
not
help
the
matter
;
for
't
is
evident
,
the
Practice
and
Actions
of
the
Lives
of
true
Penitents
,
more
loudly
declares
or
makes
known
that
blessed
Change
that
is
wrought
in
them
,
than
a
verbal
Confession
can
;
but
Infants
are
no
more
capable
to
do
the
one
,
than
the
other
.
Moreover
,
he
would
have
it
to
be
such
a
Confession
that
Infants
must
be
included
,
for
else
,
saith
he
,
—
Obj.
They
are
excluded
from
the
Number
that
John
turned
to
the
Lord
;
or
else
it
proves
,
that
Baptism
was
not
a
means
to
turn
them
to
the
Lord
,
or
bringing
them
to
Christ
,
p.
49.
1.
Answ.
Did
Iohn
turn
any
Children
in
their
Infancy
to
the
Lord
?
We
read
of
no
Miracles
which
he
did
,
but
sure
this
would
have
been
no
small
Miracle
,
if
he
had
changed
the
Hearts
of
Infants
.
2.
We
see
you
positively
conclude
,
that
Baptism
is
indeed
a
Converting
o●
Soul-changing
Ordinance
:
you
are
of
Mr.
Rothwells
Judgment
it
appears
,
and
I
suppose
a
true
Son
of
the
Church
of
England
;
but
when
you
write
again
,
do
but
prove
this
,
and
you
do
your
Work
in
a
great
measure
.
3.
But
't
is
strange
,
you
should
attempt
to
confute
all
the
Learned
;
nay
,
and
your
own
Church
too
,
for
she
requires
a
verbal
Confession
of
such
that
are
baptized
:
and
since
Infants
can't
do
it
,
she
causes
others
to
do
it
for
them
:
unless
you
suppose
that
Iohn
Baptist
Ordained
the
Rite
of
God.
Fathers
and
God-Mothers
;
for
there
is
as
plain
Scripture-Proof
for
that
,
a●
there
is
that
he
baptized
Infants
.
Dr.
Du
Veil
quotes
Grotius
,
who
says
,
It
plainly
appears
by
the
Rite
of
baptizing
in
the
Popish
Church
,
that
Baptism
is
to
be
asked
,
before
the
Person
is
baptized
,
which
the
Surety
does
in
the
Infant
's
Name
,
a
clear
distinct
Confession
of
Faith
is
required
,
—
i.
e.
Renouncing
the
World
,
its
Pomps
,
the
Flesh
and
the
Devil
:
Dr.
Du
Veil
on
Act.
8.
p.
282.
the
sam●
does
the
Church
of
England
require
;
yea
,
such
a
Confession
that
attends
Regeneration
;
for
as
such
,
she
baptizeth
them
;
tho'
they
answe●
by
Proxy
,
she
baptizeth
,
not
Infants
as
such
,
but
as
they
are
Believers
.
Eun●mius
speaketh
thus
,
ziz
.
Baptism
is
the
Seal
of
Faith
,
Faith
is
th●
Confession
of
the
God-head
;
't
is
necessary
we
should
first
believe
,
an●
and
then
be
sealed
in
Baptism
,
p.
278.
of
the
same
Book
.
Hierom
saith
,
The
Lord
commanded
his
Apostles
first
to
Instruct
an●
Teach
all
Nations
,
and
afterward
should
baptize
such
who
were
instruc●●ed
into
those
great
Mysteries
of
the
Faith
:
for
it
cannot
be
(
saith
h●●
that
the
Body
should
receive
the
Sacrament
of
Baptism
,
till
the
Soul
h●●
received
the
True
Faith
:
see
Rector
Rectified
,
where
there
are
divers
of
〈◊〉
Fathers
cited
,
p.
129.
to
p.
237.
t
the
same
purpose
.
Baptism
(
saith
Mr.
Baxter
)
is
said
to
save
us
,
and
therefore
,
they
〈◊〉
will
be
baptized
,
must
profess
the
Qualifications
necessary
to
be
saved
,
—
as
many
as
have
been
batized
into
Christ
,
have
put
on
Christ
,
and
are
all
one
in
Christ
Jesus
,
&c.
And
are
Abraham's
Seed
and
Heirs
according
to
the
Promise
;
therefore
saith
he
,
it
is
clear
,
a
Profession
was
pre-supposed
.
Our
Baptism
is
the
Solemnizing
of
our
Marriage
with
Christ
;
and
't
is
a
new
and
strange
kind
of
Marriage
,
where
there
is
no
Profession
of
Consent
.
Baxt.
on
Confirmation
,
&c.
p.
32.
'
We
find
,
saith
the
same
Baxter
,
that
when
Iohn
Baptist
set
up
his
Ministry
,
(
1.
)
He
caused
the
People
to
confess
their
Sins
,
Mat.
3.6
.
and
if
we
confess
our
Sins
,
God
is
faithful
and
just
to
forgive
us
our
Sins
,
1
John
1.9
.
and
whereas
some
say
(
saith
he
)
that
Iohn
called
them
a
generation
of
Vipers
:
I
answer
,
we
will
believe
that
,
when
they
prove
it
.
(
2.
)
If
he
baptised
them
,
it
was
not
till
they
confessed
their
Sins
;
and
and
it
seems
by
his
Charge
,
not
till
they
promised
to
bring
forth
Fruits
meet
for
Repentance
,
Mat.
3.8
.
Confirmat
.
p.
24.
as
to
those
in
Act.
2.37
.
it
is
plain
,
they
made
an
open
Profession
;
—
(
3.
)
It
is
said
,
They
that
gladly
received
the
Word
,
were
baptized
:
we
may
not
imagine
,
that
Peter
was
God
,
or
knew
the
Hearts
of
those
Thousands
;
and
therefore
,
he
must
know
it
by
their
Profession
,
p.
25.
He
says
in
p.
26.
The
constant
Practice
of
the
Universal
Church
confirms
the
same
,
i.
e.
that
an
Express
Profession
or
Confession
of
Faith
and
Repentance
is
necessary
,
before
Persons
are
baptized
:
he
adds
,
The
Commission
Christ
(
saith
he
)
directeth
his
Apostles
to
make
Disciples
,
and
then
Baptise
them
(
and
this
say
I
,
excludes
all
Infants
:
)
how
was
it
known
the
Samaritans
believed
Philip
Preaching
the
Things
concerning
the
Kingdom
of
God
,
&c.
but
by
,
their
Profession
?
Saul
had
more
than
a
bare
Profession
before
baptized
,
pag.
27
,
28.
the
converted
Gentiles
,
Act.
13.28
.
shewed
their
Belief
,
and
glorified
God
openly
;
the
same
may
we
say
of
the
Iaylor
,
saith
he
,
and
Crispus
,
Act.
18.8
.
p.
29.
'
The
believing
Ephesians
confessed
,
and
shewed
their
Deeds
,
thus
far
Mr.
Baxter
.
Obj.
A
Confession
could
not
be
of
such
Concernment
as
to
exclude
all
,
from
any
Right
to
Baptism
;
for
then
the
Pharisees
and
Lawyers
could
not
have
been
guilty
〈◊〉
such
Sin
,
in
their
being
not
baptized
of
John
,
Luk.
7.30
.
p.
49.
Answ.
Such
arguing
I
never
met
with
before
;
doth
if
follow
,
that
a
Con●ession
of
sin
was
not
necessary
,
because
't
is
said
,
the
Pharisees
and
Lawyers
●ejected
the
Counsel
of
God
,
in
not
being
baptized
of
John
?
was
that
their
great●st
Evil
?
or
did
not
their
horrid
Evil
rather
lie
in
their
Impenitency
and
Unbelief
,
which
excluded
them
from
having
a
Right
to
Baptism
,
or
in
●heir
not
receiving
Iohn's
Doctrine
of
Repentance
for
the
Remission
of
●ins
and
bringing
forth
Fruits
worthy
of
amendment
of
Life
?
see
our
la●●●●notators
on
the
place
,
They
tell
you
in
that
lay
their
great
Sin
,
and
th●●●
not
submitting
to
Baptism
,
as
a
Testimony
of
such
a
Repentance
:
〈◊〉
say
they
,
the
Baptism
of
Iohn
in
Scripture
,
signifieth
his
whole
Administration
,
or
the
Doctrine
he
Preached
,
as
well
as
the
Ordinance
of
〈◊〉
by
him
Administred
;
and
so
must
be
interpreted
,
where
our
Saviour
ask'd
the
Pharisees
,
whether
the
Baptism
of
John
was
from
Heaven
or
of
Men
?
and
they
durst
not
say
from
Heaven
,
lest
Christ
should
have
ask'd
them
,
why
then
do
ye
believe
him
not
?
they
were
not
baptized
of
him
,
is
the
same
thing
with
they
would
be
none
of
his
Disciples
;
they
did
then
,
like
as
some
ungodly
Persons
do
now
;
reject
the
Counsel
of
God
against
themselves
,
in
not
partaking
of
the
Ordinance
of
the
Lord's
Supper
:
yet
their
bare
rejection
of
that
,
is
not
so
much
their
Sin
and
Guilt
,
as
their
not
believing
,
repenting
,
or
imbracing
of
Jesus
Christ
,
or
obtaining
those
previous
and
antecedent
Qualifications
required
of
all
such
who
ought
to
come
to
that
Sacred
Ordinance
.
Obj.
It
is
said
,
the
People
ask'd
him
,
What
shall
we
do
?
and
whether
were
it
some
,
for
all
?
or
every
individual
,
who
can
tell
?
And
if
the
Adult
did
speak
,
and
the
Children
could
not
,
were
not
the
Parents
to
take
care
that
they
might
have
the
means
to
flye
from
Wrath
to
come
,
as
well
as
themselves
?
and
to
be
taught
to
take
God's
Way
as
well
as
themselves
?
it
being
after
Baptism
,
and
was
there
any
question
to
be
made
?
but
they
would
take
Care
about
this
,
if
they
were
truly
awakened
?
And
especially
when
the
Children's
Names
were
as
expresly
in
John's
Commession
as
the
Parents
?
And
if
they
did
not
take
Care
about
them
,
was
it
not
their
Sin
?
and
their
grievous
Sin
too
?
against
the
express
declared
Will
of
God
concerning
them
,
Luke
1.17
.
Mal.
4.6
.
If
he
that
provideth
not
for
the
Bodies
of
his
Children
,
hath
denyed
the
Faith
,
and
is
worse
than
an
Infidel
,
wh●●
notorious
Monsters
had
these
People
been
,
if
when
they
were
awakened
to
see
the
Wrath
of
God
in
the
fire
of
Hell
coming
in
upon
them
,
should
not
take
Care
th●●
it
might
be
prevented
from
their
Children
,
as
well
as
from
themselves
,
—
pag.
50.
Answ.
Such
Blindness
is
enough
to
afflict
the
Soul
of
any
enlightned
Person
;
't
is
evident
,
this
Man
concludes
the
External
Rite
of
Baptism
,
o●
a
bare
Subjection
to
that
Ordinance
,
was
the
very
means
to
escape
the
Wrath
of
God
,
and
eternal
Burning
in
Hell
;
and
not
only
for
Infants
but
the
Adult
likewise
:
whereas
,
I
find
no
sound
and
understanding
Protestant
of
his
Judgment
;
nor
doth
he
produce
either
Scripture
or
solid
Reason
for
what
he
asserts
:
could
he
prove
that
to
baptize
Childre●
or
the
Adult
,
would
save
their
Souls
from
God's
Wrath
,
or
Hell-fire
;
ce●●tainly
,
all
would
be
notorious
Monsters
,
that
would
not
endeavour
to
pe●●swade
all
Heathens
,
Turks
,
and
Pagans
in
the
World
,
to
be
baptized
,
or
n●●
take
care
to
baptize
their
Infants
:
but
alas
!
we
know
that
for
〈◊〉
Person
to
be
baptized
,
who
is
not
regenerated
,
it
will
avail
him
nothing
,
〈◊〉
no
more
than
Simon
Magus
his
Baptism
did
him
:
'T
is
not
Circumcision
av●●●ed
,
nor
Uncircumcision
,
but
a
new
Creature
.
Answ.
2.
But
before
he
had
gone
so
far
as
to
assert
the
great
Profit
of
I●●fant-Baptism
,
and
the
dreadful
Danger
and
Sin
of
Parents
in
not
baptiz●●
them
;
he
should
have
proved
,
that
God
doth
Enjoin
or
command
〈◊〉
thing
of
Parents
,
viz.
to
see
their
Children
baptized
:
for
,
where
there
〈◊〉
Law
,
there
is
no
Trransgression
:
Another
Man
may
argue
,
that
the
Ordidinance
of
the
Sacred
Supper
of
our
Lord
,
is
a
means
or
way
for
our
Children
to
escape
the
Wrath
of
God
,
and
so
charge
Parents
to
bring
them
to
that
Sacrament
,
as
well
as
to
that
of
Baptism
.
Sir
,
The
Fault
and
Sin
of
Parents
lies
not
where
you
place
it
,
but
in
that
,
when
they
are
grown
up
,
they
neglect
to
teach
them
their
Duty
of
looking
out
for
a
changed
Heart
,
or
to
get
Faith
and
Repentance
,
or
to
obtain
an
Interest
in
Jesus
Christ
,
for
there
is
no
other
way
to
escape
the
Wrath
of
God
for
our selves
,
nor
our
Children
when
grown
up
,
but
by
Christ
alone
,
as
he
is
received
through
Faith
:
and
whosoever
do
not
so
take
Care
of
their
Childrens
Souls
,
are
greatly
guilty
before
God
;
but
to
baptize
them
,
since
there
is
no
Warrant
for
it
,
no
Command
from
God
,
no
President
,
or
Example
in
all
the
Sacred
Scripture
;
that
would
but
bring
great
Guilt
upon
their
own
Heads
:
add
thou
not
,
to
his
words
,
lest
he
prove
thee
,
and
thou
art
found
a
Liar
.
Answ.
3.
You
abuse
that
Holy
Text
,
Mal.
4.6
.
Luke
1.17
.
Iohn
had
no
Infants
in
his
Commission
,
tho'
he
was
to
turn
the
Hearts
of
the
Fathers
to
the
Children
,
and
the
Hearts
of
the
Children
to
the
Fathers
;
yet
Children
there
doth
not
mean
Infants
,
for
it
must
be
such
Children
,
whose
Hearts
were
turned
from
their
Parents
,
and
who
were
capable
to
hear
,
and
and
understand
Iohn's
Doctrine
;
and
so
to
be
convinced
of
their
Evil
,
in
having
their
Hearts
set
against
their
Parents
:
the
meaning
is
,
that
Iohn
was
to
Preach
both
to
Young
and
Old
,
who
were
arrived
to
Understanding
,
and
to
turn
them
to
the
Lord
,
and
one
to
another
.
Obj.
If
their
Confession
was
a
Confession
of
true
Penitents
,
then
this
Repentance
was
wrought
in
them
before
the
Holy
Ghost
was
poured
upon
them
,
or
before
they
were
baptized
with
the
Holy
Ghost
by
Christ
,
and
how
could
that
be
?
pag.
51.
Answ.
1.
Doth
this
Man
think
that
there
was
no
true
Conversion
wrought
by
the
Preaching
of
Iohn
Baptist
,
nor
by
Christ
himself
,
or
his
Apostles
,
until
the
extraordinary
Gifts
of
the
Spirit
were
given
,
which
was
not
till
after
the
Resurrection
and
Assension
of
our
Blessed
Saviour
?
he
that
will
heed
such
a
Writer
,
let
him
;
for
by
this
Argument
,
the
Holy
Apostles
were
not
true
Penitents
,
until
they
were
baptised
with
the
Holy
Ghost
,
and
yet
did
not
Christ
tell
them
they
were
clean
?
tho'
not
all
,
Ioh.
13.10
.
and
that
they
who
then
believed
in
him
,
had
Everlasting
Life
,
Ioh.
5.
According
to
this
Man's
Notion
,
Christ
had
no
Disciples
indeed
,
or
no
true
Penitent
and
sincere
Disciples
,
until
after
his
Ascension
.
Answ.
2.
'T
is
evident
,
that
the
Baptism
of
the
Holy
Ghost
did
not
re●ferr
to
the
saving
Graces
of
the
Spirit
,
which
are
in
all
Believers
;
but
to
those
visible
,
miraculous
and
extraordinary
Gifts
of
the
Holy
Ghost
,
which
were
only
given
to
some
Persons
in
the
Primative
Time
,
to
confirm
the
Gospel
,
and
to
discover
the
Glory
of
Jesus
Christ
,
upon
his
Ascension
into
Heaven
:
The
Baptism
of
the
Spirit
,
signifies
that
great
Effusion
of
the
Holy
Ghost
,
like
that
at
Pentecost
,
Act.
21.2
,
3.
Casaubon
speaking
of
that
Text
,
Act.
1.45
.
Ye
shall
be
baptized
wit●●●
Holy
Spirit
,
&c
shews
that
the
Greek
Word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
to
dip
or
pl●●●
as
it
were
to
die
Colours
;
in
which
Sence
,
saith
he
,
the
Apostles
●●●
be
truly
said
to
have
been
baptized
;
for
the
House
in
which
this
●●●
done
,
was
filled
with
the
Holy
Ghost
;
so
that
the
Apostles
might
●●●
to
have
been
plunged
into
it
,
as
in
a
large
Fish-Pond
;
all
were
not
●●●
the
Apostles
days
baptized
with
the
Holy
Spirit
,
let
this
Author
shew
●●●
he
can
,
that
the
Word
Baptizo
,
signifies
to
sprinkle
with
the
Spirit
,
or
pro●●●
that
the
weakest
Christian
in
Grace
can
be
said
to
be
baptized
with
th●●●
Holy
Spirit
,
—
Ye
shall
be
baptized
with
the
Holy
Ghost
not
many
days
henc●
&c.
is
not
applicable
to
every
particular
Believer
,
but
to
the
Apostles
,
t●
whom
principally
our
Saviour
spoke
those
Words
,
and
to
some
others
,
●●●
whom
those
extraordinary
Gifts
should
be
given
afterward
.
Obj.
But
this
would
argue
,
that
then
those
that
John
baptized
,
were
●●●
Penitents
,
which
is
contrary
to
Christ's
own
Words
,
Mat.
11
.
2.7.1●
to
25.
Answ.
There
appears
in
those
Texts
he
cites
no
such
thing
that
he
affirm●
but
he
takes
a
Liberty
to
say
any
thing
so
far
as
I
can
see
:
no
doubt
,
●●●
Iohn
took
great
Care
to
baptize
only
such
who
were
True
Penitents
;
sin●●
he
required
so
severely
Fruits
meet
for
Repentance
,
of
such
that
came
to
●●●
Baptism
;
tho'
no
doubt
,
he
might
be
mistaken
in
some
of
them
,
as
P●●●
was
in
Simon
,
Act.
8.
tho'
he
sent
some
of
his
Disciples
to
Jesus
to
be
f●●●ther
Confirmed
in
the
certain
Belief
,
that
he
was
the
true
Messias
that
●●●
to
come
.
Nor
doth
Christ's
Words
imply
as
this
Man
signifies
in
p.
53.
that
Ioh●●
Disciples
had
bad
ends
in
going
out
into
the
Wilderness
to
see
and
he●●
him
:
tho'
some
of
the
Multitude
might
probably
go
out
of
Curiosity
,
●●
for
other
ends
,
&c.
How
Mr.
Exell
,
or
any
other
Man
can
rationally
deny
a
Confession
●●●
necessary
?
or
doubt
whether
such
a
Confession
was
required
before
Baptism
,
viz.
of
that
Faith
and
Repentance
they
then
had
I
see
not
:
for
he
●●●poseth
that
Iohn
baptized
them
,
tho'
ungodly
,
and
without
Faith
,
or
the
●●●
thereof
appearing
:
telling
them
,
they
should
afterwards
believe
in
●●●
that
was
to
come
:
whereas
't
is
evident
,
he
required
Faith
and
Repentance
immediately
of
them
,
as
antecedent
to
Baptism
,
but
I
shall
proceed
no
further
.
O!
when
shall
this
Controversie
cease
?
doubtless
,
none
have
just
Cause
●●
blame
us
to
defend
that
which
we
believe
to
be
a
precious
Truth
of
Chri●●
when
so
many
still
appear
to
deny
it
,
and
write
against
it
.
The
Lo●●
open
their
Eyes
,
and
send
Love
and
Union
amongst
all
t●●
Lord's
People
.
Amen
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A47399-e630
*
I
am
forced
to
repeat
this
Answer
again
;
also
you
have
is
at
large
in
Rector
Rectified
,
in
Answer
to
Mr.
Burket
,
Pag.
108
,
109
,
110.