gather any such conclusion as if I held the Church of Rome a tru Church for indeed I am farre from any such thoughts holding that State to be the Mother of Fornications the great where Sodom Egypt spiritually according to the account of the Scripture Now for this Discourse sent forth if it shall come into the hands of the Learned I desire they would take no exception at any Tottologie or want of Art they shall finde in it for the Author professeth it not and did applie himselfe to weaker capacities and so went over things the ofter that they might the lesse mistake or mis-construe his meaning If it shall come into the hands of those that minde the things as truths which this Discourse opposeth I pray them to consider the whole and one thing with another before they give judgement and if it shall please any to make Answere whereat I shall be nothing offended I desire they would please to measure such measure as I have measured to them whom I trust I have not in the least wronged And if in Answere they can discover any error I shall be content to lose so the truth may gaine If any shall meet with this that are like to Gallio I only counsell them not to increase their bonds by mocking Act. 18. 17. and if they will not be warned let them mock on If any moderate and indifferent affected shall read this Discourse and gaine any knowledge by it let them give the praise to God And so forbearing to trouble thee Courteous Reader with any thing further I leave thee to the perusing of it and the blessing of God to cause thee to profit and rest Thine in the service of Love P. B. A DISCOURSE TENDING TO PROVE the Baptisme in the defection of Antichrist to be the Ordinance of JESUS CHRIST THE holy Scriptures doe very fully and clearly hold forth the perpetuity and continuation of the estate of the visible or externall Church of Christ in the world a plant of his own planting not to be rooted out for ever This having continued from Abraham to Moses from Moses to our Lord Christ and from Him to continue till he shall come and deliver it up to his Father that God may be all in all The perpetuitie and abidingnesse of 1 Cor. 15. this last period of the Church under the New Testament it was foretold by Prophesie Esay 9. 7. 59. 21. Dan. 7. witnessed very fully Luke 1. 33. Acts 5. 29. Heb. 12. 29. and it is confirmed by Promise in the 16. Math. 18. 28. 20. these promises as all other are yea and Amen stable and true for ever and so to be accounted by all the Saints To all which places that give in witnesse to this we might adde that in the 13. Hebr. 8. Jesus Christ yesterday and to day and the same for ever as in other considerations so the Head and Husband of his Church his Spouse his Body Certainly Jesus Christ was never a Widower or Head without a body be that farre from any to think which should be if at any time his Church seased to be or died out of the world This estate of Christs visible Church being thus to abide and abiding and continuing in the world It hath abode and continued under the defection of Antichrists usurpation or otherwise it hath abode and continued somwhere else in the world as from under that defection for some where remaining it must be of necessity The defection and falling away under Antichrist was very generall and marvelous universall as appeareth by what is written Rev. 13. 8. 16. And unlesse the defection had bin so how should those be the first fruits unto God that first appeared in the dawne of the day commonly accounted and that not untruly as I judge the Waldenses if there had bin any that had remained pure and undefiled as in a Church way Indeed the Greeks did not alwayes subject to the Roman power yet were very little short in defection I suppose according to the measure whereby the Romanist in defection are measured they will stand or fall together Truly it will be a piece of speciall service to the godly and very thankfully accepted if any could make it appeare such a continuance of the Church estate elsewhere in the world then as aforesaid it would tend to the settling of things very much and for my part I should blesse God for their discovery If none be foundable to make it appeare as to have continued elsewhere as I beleeve they cannot then it wil be more then probable that it hath continued under the defection of Antichrist according to that of the 2 Thess 2. 4. for some way and some where it must continue And as the Church that great Instituted Ordinance is to continue and hath continued so likewise the Ordinance of Baptisme by which the matter of the Church is differenced Now if what is before said concerning the perpetuity of the visible Church shall be found a truth and so esteemed then that must needs be found an errour and so accounted that supposeth or taketh that for a ground which is the direct contrary and flat deniall of this truth to wit That the Church hath leased at some time and bin utterly extinguâ—sht and Christ a Widdower for a good season till by themselves or some others it was revived and so came to live againe Such as take this for a ground of their practise they must needs erre and build upon the sands But the way of new Baptizing laâ—ely began to be practised by some supposing themselves and so others not to have bin Baptized with the Baptisme of Christ hath no grouâ—d for iâ—s practise but the sesaâ—ion of the Church and Baptisme with it as not remaining in the world That they are utterly seased where Antichrist prevailâ—d to exalt himselfe their practise doth â—ully declare and that it is so they take for granted and indeed so had they need for to prove it they cannot let that be minded 2 Thess 2. 4. Math. 16. 18. If it were so that under the defection the Ordinance of the Church and Baptisme ceased yet that it no where remayneth in the world may not be thought for the reverence of Gods Word before declared But till this also be beleeved that the estate of Christs Church and Baptisme by which the matter is differenced is no where else to be found remaining in the world there is no ground for this practise of raising Baptisme by persons Baptizing themselves But rather there would be a seeking out the Church where she were to be found and there receiving the holy Ordinance of Christs Baptisme as in a right line and so be added to the Church and from thence conveying the truth into these parts againe where Acts 2. 47. Psalm 133. it had ceased In Sion of old God appointed the blessing and life for ever and thither from the utmost parts of the earth the godly repair'd as
but not in matter and relation Proofe of this I shall spare having done it before to which I referre the Reader Now all doe confesse that Infants or Children before they came to yeares of understanding were formerly a part of the Church and true and lawfull Members from Abraham to Moses from Moses to Christ what should let them to be a part of the Church yet still and true and lawfull Members seeing the Church or Kingdome is the same according to that of our Lord before declared Math. 21. 43. And seeing the Gentiles they are fellow heires and but fellow heires and of the very same Body or Church Ephes 3. 6. how can it be imagined on the part of any soberly minding the truth that Children or Infants of the Faithfull should be now excluded touching which GOD hath never spoken one word but the contrary Sure there is something in the distribution which the Apostle maketh of the Church Husbands and Wives Masters and Servants Parents and Children yea Children to be educated and brought up in the feare of God What Ephe. 6. 1 Cor. 11. had he to doe with them if without as these account And beside can any imagine that when the Jewes shal be grafted in againe into their own Olive tree Rom. 11. that then their seed shal be excluded and left out as not any more capable of that grace and favour sure this were greatly to lessen their comfort and much to diminish of the grace of Almighty God Oh but say some what of all this if it were so there is no example in the new Testament for it Answer no more there is no example for a persons Baptizing of himselfe or to Baptize others being himselfe unbaptized let any shew the latter I shall undertake when he hath done to doe the former But there is precept or warrant for the latter may some say namely that in Rom. 10. 6. 7. Say not who shall ascend into heaven c. Surely they are neare driven that have no other proof but such for their practise Nadab and Abihu and Saul might have made use of that proof to their purpose and so might those many Proselytes who from farre Countries came to Hierusalem and were added to the Church they might if they had bin as wise as these have stayed at home and Circumcised themselves and so served God for in like manner they were not to say Who shall ascend into heaven the Word it being nigh unto them But they knew otherwise and so may these that are to repaire to the Church where she is to be found yea though they should goe as farre as the Eunuch went to Hierusalem or as the Queen of Sheba that came from the utmost parts of the earth Mat. 12. 43. yea our Lord might have spared the laâ—our of fullfilling of righteousnesse in going over Jordan to John he might have stayed at home and Baptized himselfe the Word being nigh unto him But it may be they have some other proofe that I doe not know of indeed so have they need or else they are in a poore case But a great matter it is with some that Abraham had two Sonnes one borne after the flesh of Agar the Bond-woman and one borne after the Promise by Sarah a Free-woman This the Apostle saith is an Allegory Gal. 4. In way of alâ—usion to these two the Apostle saith that Hierusalem that now is is in Bondage as was Hagar and her Sonne but Hierusalem that is above is free the Mother of us all hence high Notions attend the minds of some and upon this Allegorie not well understood I suppose they build very strongly for the rejecting of Children from the Covenant and putting of them from Baptisme the seale or signe of it unto which matter I answere and say indeed Abraham had two Sonnes of two Women Hagar and Sarah and these were Types of two states of people and did point unto the time of grace when the truth and substance of this was fulfilled when Christ came unto his own and they received him not but to such as did he gave power to become Jo. 1. 11. the Sonnes of God so many as did beleeve in his name those that did not as the greatest number did not they became bound as Hagar and her Sonne and so was the present state of Hierusalem but the Gentiles beleeving Children of the promise with a remnant of the Jewes were made free by the Sonne through beleeving and were the Hierusalem that was from above the Mother of us all The Hebrewes or Iewes were cast out for unbelief as the Bond-woman and her Sonne were for mocking and so were in the same state and yet still are that Ismael and all his posteritie were But such as did imbrace the Sonne and believe whether Iewes or Gentiles were made free by the Sonne that maketh men free indeed Jo. 8. 36. And thus that Alâ—egory is made good and that Type fulfilled and we Gentiles are as Isaac Children of Gal. 4. 31. the promise Oh no say some Children of the promise are true they meane lively beleevers and Children of the flesh are Infants this is a marvellous understanding indeed Isaack lineally descending from Abraham being an Infant was the Sonne of promise and so were his Lineall seed to a thousand generations that did proceed from him Lineally of which Lineall seed some were in time lively beleevers and some carnall and voyd of the Spirit yet all the holy seed of promise I may some say it is true under that Covenant it was so I answere the Covenant is still the same though the Testaments differ which no way alters the case I but say some it is sayd If we be Christs then are we Abrahams seed c. I answere it is so Gala. 3. 29. sayd of the Gentiles in opposition to the Iewes the Gentiles beleeving are Christs as before and heires according to promise and the promise is to the Parents and their seed as to Isaack and his seed Then Ismael might challenge right might some say Ismaell I say was noe child of promise and though hee were Abrahams Lineall seed hee was cast out and so were the Jewes that rejected Jesus Christ and so shall it fare with the Gentiles when they will noe longer owne Iesus Christ they then shall be rejected also and the Jewes when they shall come to beleeve Rom. 11. shall be grafted in againe into their own stock and Olive tree Rom. 11. A very high mystery which the Apostle would not have men ignorant to wit us Gentiles of it that we might feare and not be high-minded but alas some will be ignorant of it whether the Apostle will or noe and be high-minded also and boast against the branches as carnall and for lively beleevers such as these men meane indeed truly and I conceive not unproperly they may be called the seed of God and his Sonnes being Jo. 2. 2. chap. 5. 1. Rom. 4.
A DISCOURSE TENDING TO PROVE THE BAPTISME IN OR UNDER The Defection of ANTICHRIST to be the Ordinance of Jesus Christ. AS ALSO That the Baptisme of Infants or Children is warrantable and agreeable to the word of GOD. Where the perpetuity of the estate of Christs Church in the world and the everlastingnesse of the Covenant of Almighty GOD to Abraham are set forth as maine Grounds and sundry other particular things are controverted and discussed By P. B. Stand in the way aske for the old way which is the good way walke therein and you shall finde rest to your Soules Jer. 6. 16. If it be of God yee cannot destroy it lest you become fighters against God Acts 5. 38. Stand fast Brethren and keepe the Ordinances or Traditions you have bin taught by word or by Epistle 2 Thes 2. 15. LONDON Printed by R Oulton G. Dexter and are to be sold by Benjamine Allen over against the signe of the Angell in Popes-head Ally 1642. The Epistle to the READER Courteous READER IT seemeth to be the worke of this present age to be upon the measuring of the Temple the Altar and them that worship Rev. 11. 1. therin about the measuring of which things though the truth and true measure be but one yet the persons measuring are very various and much differing not only concerning the right understanding of the measure but also concerning the things measured hence it is that diversitie of opinions and practises are found amongst persons concerning mattâ—â—s of Religion and Godlinesse amongst which the matter of this Discourse is not the least but rather ouâ— of the greatest differences in outward Religion so as it both on the one side and on the other is as a Foundation to be built upon in regard of many things which must needs follow according as persons shall hold and beleeve one way or other and so great a difference and distance doth it lead men into that it admitteth of no healing for till men be agreed about the matter of a thing that being first essentiall how should they â—ossibly agree about the thing it selfe The things held forth and maintained to wit the Baptisme under the defection to be the Ordinance of Christ and the Baptisme of the seed of Beleevers to be Gods will and appointment as also the things opposed namely rebaptizing or the new way of Baptisme taken up by some and the refusing or denying the Baptisme of Infants are in this Discourse argued and discussed not by way of Schoole learning but by plaine inferences and such necessary consequences as are not to be denyed The opposite part in regard of this Discourse are commonly called by a Nic-name put upon them Anâ—baptists some of which are my loving friends and acquaintance whom I would not displease but rather please whom I envy not but love but the truth is to be loved above all being most deare and precious Indeed these seeme to have the zeale of GOD if it were according to right knowledge they seeke after truth and thinke they have found it when they imbrace an error which the further they goe on in the further out of the way which appeareth in that summe they misse it only in the point of Baptisme c. whereas others as by an Honourable Person was lately observed erre in points of an higher Nature as namely in holding Free-will fallâ—ng from Grace conditionall Election and denying Originall sinne opinions accounted as destructive to the truth by the Godly Indeed I have had great reasoning within me whether I should conceale this Discourse and keepe it for private use or make it publike but minding what great distraction of minde and unsetlednesse doe attend not a few about this matter and minding that some of the learned doe give in no further concerning Baptisme of Infants or Children then as a Tradition of long and ancient use whereby many take occasion to strengthen themselves and to confirme others against the Baptizing of Children I have adventured for the truths sake to make this common hoping it may tend to some satisfaction and stay of mens mindes in this matter and the truth and true ground of things may be the better wayed and the truth some way furthered and some persons kept from such wonderfull changes and rechanges as are found with them Vnitie or onenesse of minde among the Godly is an excellent thing and greatly to be desired so it be in the truth but GOD that of his Infinite wisdome causeth good to come out of evill causeth much profit to attend the variations of his Servants the truth is the more sought into and discovered and cometh to shine forth more fully afterward The Children of the truth come to be approved 1 Co. 11. 19. so as the matter being so unavoydable in asmuch as the Scripture must needs be true and every part thereof fulfilled It were much to be desired that persons would not be so much offended about the differences and variation that are in the matters of Religion and the service of GOD if they would consider that great darknesse had for a long time attended the world by the prevailing of the man of sinne so as men coming out into the light see men like trees as the Proverb is And againe would minde how great onenesse and agreement there is in those that dâ—ffer agreeing in the maine points of Beliefe of one GOD one Lord Iesus Christ touching his Natures and Offices as also in the Doctrine of Iustification Redemption Sanctification in the Doctrine of Free-grace and perseverance therein and many more too large to be rehearsed here And then on the otherside would consider how that the differences among the Godly are of inferior kinde being only for the most part about outward worship and the right way of serving GOD wherein if any doe erre he falleth to his own Master and his error cannot reach an other Ro 14 4. in way of prejudice or hurt every one being to give an account unto GOD for himselfe I say if persons did but minde such like things it would greatly abate of the prejudice that many have in their mindes touching this matter and it would take-off the offence of others which without caâ—se they have taken against such as seeke after the truth by reason â—â— this for indeed it must needs be a great weaknesse of minde and want of judgement â—o be so highly displeased as som are with varietie of judgements among men in matters of Religion And however it is most certaine that it is better there should be differences among men then that grosse ignorance should take place or Papaâ—l Tyranny beare sway and rule as it hath done and yet doth too much in the world and the same persons that are so offended about differences of opinions take little or noe offence at the same In reading of this following Discourse I shal desire of thee Courteous Reader who ever thou be that thou wouldest not
one in all the Scriptures and truly for a man to Baptise himselfe and so to begin Baptisme which he must necessarily thinke is not remaining in the world as before is so singular a course and so differing from the way and practise of the Saints that it discovereth it selfe to be erroneous and not of God The people went to John that had Commission Paul to Ananias Cornelius to Peter the Eunuch to Philip Disciples to such as were Disciples before Mar. 1. 9. them yea our Lord himselfe the King of the Church he went to Iohn If any might take liberty to himselfe sure he might but he minded the fulfilling Mar. 3. 19. of righteousnesse which how these regard it I leave it to be judged by their practise who will thus adventure to do as never any did before namely Baptise themselves and then others when as Baptised persons are in the world which they will not repaire unto as our Lord did to Iohn If they had questioned as I have heard some going over the Sea they may please to minde the example of our Lord that went over Iordan to Iohn but it is likely they question their Baptisme that went before them whether it were true or no it not being lineally descended and indeed so have they cause In like manner others do and well may question theirs as feariâ—g it is but some Idoll of their owne as before is said But all that can be said availeth not to satisfie some for by no meanes can they see how Baptisme should be Gods Ordinance under the defection of Antichrist I answere it may well be so that they cannot see this nor yet that to be the Temple of God where Antichrist sitteth Thes 2. 2. this is a great difficulty to many but what then may it not be a truth and so indeed in the one and in the other because many cannot see it yes certainly unlesse such as cannot see it had or might be thought to have infallible knowledge and understanding Nicodemus could not see into the truth of the Doctrine John 3. of Regeneration or the new birth our Lord tould him of yet it was a truth and so is this of Baptisme being Gods Ordinance in or under the defection of Antichrist though some do not and others cannot see it so to be let such minde that this is a mystery yea mysteries standing together the mysterie of the Church and the mysterie of Iniquitie these being found standing together no marvaile if they be not so easily perceived particularly especially when persons looke so fiercely upon the one that they altogether loose the sight of the other and cannot see it and so say as Nicodemus how can it be To be able to distinguish aright of things standing thâ—â— together namely Gods posts from mens and mens from Gods is a point of great wisdome which the Lord give men understanding to doe aright Oh but the Baptisme of Infants or Children is such a matter as spoyleth all and maketh voyd Baptisme forthwith where it is practised so as ever since this came into use or practise in the world Baptisme hath there and then ceased so as to be non of Christ Indeed if it doe make it voyd now it did so at the first and so it began to cease and there was a nullity of the Baptisme of many before Christ died or at least before the Apostles left the world for ought any are able to manifest to the contrary I may safely affirme But touching the Baptisme of Children or Infants if it were an error as some suppose and would have it doth it then follow that it is a nullitie and so voyd because an error is in it if it were so then is their Baptisme their Church and all their actions nullities and voyd having error attending them as they will confesse and must doe unlesse they will pleade perfection in their courses which I trust they will not doe so as now the question wiâ—l not bee concerning error but concerning the nature and degree of error which conduceth to make voyd a matter and so this of Baptisme and with reference to the quality and degree of error it is evident that as great error attends their new Baptisme as the Baptisme of Infants or theirs in infancie let the matter of the estate of defection be added to it So as here is no ground to goe upon but that which leadeth into an endlesse Labyrinth and indeed this some of them have come to see and to confesse and so have rejected their second Baptisme also and taken up a third which in time no doubt when their heate is over and they have more seriously considered of it they will see it to be as faulty as their first or second and that it is to be rejected also But if an error doe not make a nullitie as it is most sure it doth not no though the error should be great then may the Baptisme in and under the defection be and remaine Gods Ordinance notwithstanding all the error or errors that attend it or are in it And indeed so it doth so as there is no need of this new way never heard of in the word of God namely of a persons Baptising of himselfe and so others afterward or others before he himselfe being Unbaptised when as they sayd persons were before partakers of the true Baptisme of Iesus Christ notwithstanding there were some errors attending the administring of it to them for all that the premisses will beare or can be gathered in this matter concerning the subject is but at the most that persons should keepe back their Infants or Children from the Ordinance least they happily should prophane the same by overtimely using and partaking of it and so tarrying till nature had given some ripenesse in speech and utterance and art by Industry in way of Education had done its part also before seaven yeares they might become capable subjects according to these mens ground confessing Faith and professing Repentance when they have never a whit more grace then theâ— had the first day they came into the world and in this way as I am informed some in the Nether-lands are fully pleased and contented a very empty businesse But now very lately some are mightily taken as having found out a new defect in the Baptisme under the defection which maketh such a nullitie of Baptisme in their conceit that it is none at all and it is concerning the manner of Baptizing wherein they have espyed such default as it maketh an absolute nullity of all persons Baptisme but such as have bin so Baptized according to their new discovery and so partly as before in regard of the subject and partly in regard of so great default in the manner They not only conclude as is before sayd a nullity of their present Baptisme And so but addresse themselves to be Baptized a third time after the true way and manner they have found out which they account a
borne of him and if Abraham be honoured by Almighty God to be called their Father also he being a Father to all that beleeve he of old yea alwaies had such among his seed but knowne only to God that only knoweth the heart and knoweth his own As for these what ever they talke they cannot as of certaine infallibility shew us one of Abrahams Children according to this their sense but they must vaile the matter to charity and if they would please to extend their charity but a little further they without any error or absurdity may take in Children also There are sundry other Scriptures controverted about this matter and reasons pro and con which for brevity sake I will forbeare and shall only here intimate how uncomfortable a Doctrine this is of denying the lineall seed of the faithfull to be of the Church and within the Covenant of Almighty God as of old for from thence it must needs follow that Parents doe beget beare and bring forth Children to the Divell sure he is much beholding to them for increasing his Kingdome but what sad thoughts may hereupon attend them I leave it to them to consider that are of such beliefe and propound to them whether they could not thinke it were as good to burne as to marry or at least to be baren as to be fruitfull and beare Children and do such service to the Divell in the Augmenting his number But it may be they will thinke themselves that their children have no originall sinne and so resolve the case just as some doe Indeed it seemeth that such like sad and perplexed thâ—ughts or reasonings some of the Church of Corinth happily had whereof they desired to have resolution from the Apostle who telleth them that if one person either Husband or Wife be a Beleever then were their Children holy 1 Cor. 1. â— or separate otherwise they were uncleane or common This is a very considerable matter some knowne thing sure the Apostle alludeth unto that he speaketh thus we may take knowledge that of old the Nation and Church of the Iewes was holy and separate and all Nations and people else were common and uncleane The substance of which matter standing good causeth the Apostle to inferre by way of a reason here else were your Children common or uncleane but now are they holy or separate This reason hath little force or can give small satisfaction to the Corinthiaâ—s unlesse some known thing were minded or understood of them This now is like to be something which the Scripture had held forth which must be this that persons not of the Church nor within the Covenant were common and uncleane To omit the many places that might be produced out of the Law wherein there is much strength which apeareth by the Apostles alleaging the Law in a like case 1 Cor. 9. 13. That in the 10th of the Acts will informe us concerning this very fully where by a vision Peter was taught not to call any common or uncleane namely the Gentiles that did beleeve in him we may see what was counted common or uncleane in a vision the creatures of all kindes are shewed Acts. 10. him and he is bidden to eate he replieth he never eate things common or uncleane that which Peter was taught by this followeth not to count the Gentiles beleeving as common and uncleane and this appeareth by his understanding of it ver 28. So the other beleevers accounted in like manner thou wentest in to men uncircumcised and hadst fellowship with them which they accounted common chap. 11. 3 and uncleane so was the common sense as is evident the Iewes meddle not with the Samaritans Yee know saith hee it is an unlawfull thing for a Jew to keepe company c. but God hath shewed that I should not account Iohn 4. 9. any common or uncleane that is for his kindred or Nation hee meaneth so hee feare God and beleeve otherwise the Scripture teacheth that the beleever hath no part with the Infidell but must come out and touch no uncleane thing and be separate Thus is the Apostles sense and 1 Cor 6. 15 17. meaning found out a common and knowne thing noe person whatsoever fearing God and beleeving are to be counted common or uncleane and as not they so not their seed or children yea if but one of them be such which is a further extending of the grace and favour to them for incouragment with comfort to continue together their Children being not uncleane or common but the children of God holy and separate which is the second thing we are to minde who according to the Scripture account and the reckoning of them to whom the Scripture did bebelong were esteemed holy and separate of old in the Law Deu. 7. 6. 14. 2. 21. 29. 9. we may plainly see and touching children in the 9 Esra 2. it is sayd the holy seed so in Dan. 8. 24 12. 7. the Apostle Peter alleadgeth an exhortation of the Law to this purpose and applieth it Be yee holy for I the Lord your God am holy 1 Pet. 1. 16. according to the substance of the truth known and held forth as before wee are to minde the Apostle here now are your Children holy or separate and so there is great satisfaction to the beleeving party that however their children are the children of God and â—oly whereas but only for them they were but common and uncleane yet now in regard of them and their being in the Covenant and of the Church their Children are accounted as Children both unto God as of old and holy as it was sayd of Israel the Sons which thou hast borne unto me Thus is this latter sense found out and discovered and the meaning of the Apostle manifested in way of Eze. 16. 20. the right of Children to the Covenant Church estate and Ordinances which they are capable of holy things belonging to holy persons such are Children according to the account of the Apostle But the opponents of the right of Children to the Covenant Church Estate and Ordinances tell us and would have us to beleeve them that by common or uncleane is meant Bastardy or illegitimacie and so they would have the sense thus else were your Children Bastards or illegitimate but noâ— they are holy that is true borne or legitimate Truly this is a wonderfull understanding and that which holds forth no light at all according to the Scriptures to satisfie the Corinthians with the Apostles reason if one be a beleever then your Children are true borne and not Bastards I say noe more to it but that sure it is a Bastardly sense and understanding of the Apostles reason and that which will make a many Bastards in the world and they will hardly exempt themselves from the number according to their own ground But they tell us further that the sanctitie of the unbeleever to the beleever is to his lawfull use which is the same