Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	apostle_n	church_n	speak_v	3,472	5	5.3752	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76088	The storming of the Anabaptists garrisons, vvith a brief discovery of the weaknesse of the same, & of the inconsiderableness of the sconces and forts of all the other sectaries, in despight and contempt of all the which, any Christian souldier may safely march to Heaven, without the least danger; ... In a word, in the insuing discourse, the vanity of all novell opinions is discovered, the ignorance of all the which can no way hinder any mans happinesse: and the baptisme of little children borne of Christian parents, whether Iewes or Gentiles, is proved by the word of God to be lawfull, ... / By Iohn Bastwick, Doctor in Physick.	Bastwick, John, 1593-1654.; Smart, Richard, fl. 1647.	1647 (1647)	Wing B1071; Thomason E390_23; ESTC R201542	43,659	52

which wilfully rejected the counsell of God against themselves which is recorded to their eternall shame and ignominy Now I say I read of none that were exempted from their Baptisme but such as rejected the counsell of the Lord which children could not do neither did the women as farre as I have been taught and therefore I may without any danger from the commission given unto Iohn the Baptist and Christs D●sciples thus argue for proofe of the lawfulnesse of children in Baptisme first beginning with Iohn the Baptists commission He that by his Commission from God Baptised in Ierusalem and all Indea and all the region round about Iordan and all people that followed his mnistery the Sadnces Pharisees and Lawyers only excepted Baptised both men women and children But John the Baptist by his Commission from God baptised Jerusalem and all Judea and all the region round about Iordan and all the people that followed his ministry the Sadnces Pharisees Lawyers only excepted Ergo he Baptised both men women and children For the minor of this Argument it is sufficiently cleered from the concerning the major which places above quoted all the doubt is being proved the conclusion will ever stand firme and therefore for further illustration of this truth I will adde a few words more for the proofe of that because a great Anabaptist not long since pretended that this was but a supposition or at least an argument by consequence that children were then Baptized which if it were it is then but an argument by consequence likewise for the baptisme of men and women as well as of children for there is not any mention made of any man by name Christ only excepted or of any women that were baptised no more then there is of children for in the third of Math. and in the third of Luke and in the seventh chapter of the same booke the text is cleere that all the people and the multitude were Baptised the Saduces Pharisees and Lawyers only excepted Now when the Scripture is so full in this businesse that all the people that heard him the above-mentioned only exempted were baptised that women and children were as well baptized as men by Iohn the Baptist and as for men the Anabaptists deny not their baptisme and I by the same Law and Word may as well prove the Baptisme of women and children as of men for Ierusalem saith the Scripture and all Iudea and all the region round about Jordan all the people that came unto his ministry heard him were baptized Now Jerusalem and Judea and all the regions round about consisted of women and children as well as of men who were included in the multitude of people and they were also in covenant with God and his people and were to be brought to the ordinances as well as men neither is there any mention made that any were excepted but the Pharisees c. yea it is expresly said all the people were baptised therefore what the word of God holds out unto us that we ought to believe Neither will that evasion help the Anabaptists when they say that it is called the Baptisme of repentance and that they were baptised confessing their sinnes which say they intimates they were growen persons which is indeed but a meere cavill for those expressions doe no more exclude children of Christian Parents from Baptisme then the preaching of the Prophets when they say Let the wicked forsake his wayes and the unrighteous his thoughts Isa 55. and turne unto the Lord doe exclude the children of such from Circumcision because Faith and Repentance and confession of their sinnes are required first in the Parents of all that turne from their sinnes and Idols to serve the living God before their admittance into the Church But should it be granted that all the men and women that came to Iohns Baptisme did in their owne persons and for themselves make an orall and audible confession of their sinnes punctually before they could be baptized which had been almost an impossible thing for such multitudes to do yet it would not follow that their children were excluded from Baptisme for they were as well in covenant with God as their Parents and as well his children as they and the Scripture sayes expresly that Jerusalem and all Judea and all the region round about Jordan and all the people were baptised and therefore children are as well included as they and their Parents did as well include their children as themselves in their confessions if they made any publickly as the Prophets and people of God under the law in their publick confessions as well included all the people both men women and children as themselves and as all the Congregations with the Ministers and their Parents now daily doe at the baptisme of any whether men women or children but I speake this by the way not that I shall ever be of that judgement to believe or thinke that all that were baptized by John the Baptist or the Apostles did make each of themselves a publick confession of their faith before their admittance into the Church for the Scripture is cleere for the contrary both in the third of Luke and in the second of the Acts where it is related that they only came to John and asked him what they should do and in the second of the Acts they said unto the Apostles Men and brethren what shall we do And in both the places it is recorded that they were all at that instant of time baptized without making any confession of their sins severally which such multitudes of people could not have done without infinite toyle and much time to both Ministers and people But I conceive under reformation that those expressions are set downe by the Pen-men of holy writ to shew the difference between the Baptisme of the people and Christs baptisme for the people yeelding and submitting themselves unto the ceremony of Baptisme which was as a hand writing against them and intimated unto them that they were conceived in sinne though they were not as the sinners of the Gentiles and out of Covenant and that they had need of washing and purifying in the blood of the Messiah and that they should daily repent and dy unto sinne and rise to newnesse of life I say in this regard by the acceptance and embracing of this ceremony they declared and acknowledged that they were by nature sinfull and had need of clensing and were for ever bound all their life long to mortifie the old man and put on the new man upon which conditions Christ was not baptised and therefore for distinction and making a difference betweene the Baptisme of the people and Christs baptisme and for the grounds above specified as I conceive it is called the Baptisme of Repentance and they are said to confesse their sin which all people tacitly do when they are baptised Christ only excepted for Christ was not baptised under the notion of a sinner or

the place which he shall choose in the feast of unleavened bread and in the feast of weekes and in the feast of Tabernacles c. And this law God enjoyned all his people to observe for the instruction of their children and bringing them up in the knowledge and worship of the true God so carefull was the Lord that their children should be brought up in the feare of his name which law of God is still in force to all Christian Parents as is evident in the sixth of the Ephes ver the fourth where they are enjoyn'd to bring them up in the nurture and admonition of the Lord. And that law of God was observed in succeeding ages to the times of the New Testament Many instances of the which are recorded in holy Scripture I shall only at this time produce a few presidents or examples by which the truth of this doctrine may yet more illustriously appeare that in all their solemne Feasts Fasts and Covenants children were joyned with their parents as actors and partakers in them as well as they and that by speciall command from God by all which it will be the more evident that their children and little ones were as well of the family and Church of God and in covenant with him as their Parents and that they had as much right to partake in all these publick ordinances and solemne assemblies and that by the command of God as they And first I shall desire you to looke into the tenth of Exodus ver 8 9. 10. 11. where when Moyses and Aaron were brought before Pharaoh and he said unto them goe serve the Lord your God but who are they that shall goe And Moses said we will goe with our young and with our old with our sonnes and with our daughters for we must hold a feast unto the Lord. And he said unto them let the Lord be so with you as I will let you goe and your little ones Looke to it for evill is before you Not so goe now ye that are men and serve the Lord for that you did desire and they were driven out from Pharaohs presence By which place alone it appeareth that the Lord was as well the God of their little Children as of their Parents and that he would be served as well by them in their sacrifices and solemne assemblies as by their Parents as being all in covenant with him as their parents and consecrated to him by covenant as well as they Neither did Moses stirre without them as the story declareth And if we looke into the 29. of Deut. ver 9. 10. 11. 12. 13. c. The Lord saith there to all the people Keepe therefore the words of this Covenant and doe them that ye may prosper in all that yee doe Yee stand this day all of you before the Lord your God your Captaines and your tribes your Elders and your officers with all the men of Israel your little ones and your wives and the stranger that is in thy campe c. that thou shouldest enter into a covenant with the Lord thy God and into his oath which the Lord thy God maketh with thee this day c. Here we see that the little children were not only in Covenant with the Lord as well as their parents but that they by name entred into a covenant with the Lord as well as they And in the second of the Chronicles and the 20th to omit many other instances it is related there that Jehoshophat feard and set himselfe to seeke the Lord and proclaimed a fast through all Judah and Judah gathered themselves together to aske helpe of the Lord even out of all the Cities of Judah they came to seeke the Lord. Now if we looke but into the thirteenth verse of the same chapter we shall find who they were out of all Cities that thus sought the Lord where it is related that all Judah stood before the Lord with their little ones their wives and their children By all which testimonies and many more that might be produced it affirmes that the very little children of the Israelites were as well of the family of Abraham and in covenant with God and had as good right to all the Ordinances as their Parents if by the mouth of many Witnesses this truth may be confirmed Yea it was the practice of the Jewes into what Country soever they were scatter'd to bring up their children in the knowledge of God and of the holy Scripture and that from their childhood as we may learne by the example of the Grandmother and mother of Timothy who knew the holy Scriptures from a child by their industry and godly care And this was Gods method that after any had relinquished their Idol gods and turned to the living God that God would have them to be Circumcised and all their Males in their family under them after one and the same manner ever using the same way of admittance of their children that were tender and young that was used for the receiving in of their parents professing that he would be a God of their side as of them taking them all in like manner into Covenant with him by the same way of admission Now God is the same God to believing Christian parents and their children that he was to the Israelites and their children as I hope sufficiently to prove in the sequell of this discourse Neither do I ever read that God changed his method of taking in and of admitting them into Covenant with him by any new law and therefore I will not feare to believe and for ever to conclude that as the Parents of the believing Jewes were admitted under the new Covenant so were their children after one and the same manner for they were all equally in covenant with him as well as their Parents and therefore when Iohn the Baptist and Christs Disciples were sent unto his people then in covenant with him and had all of them their Commission to Preach and Baptise as we may see in Math. the third Marke the first Luke the third and Luke the 10. and 11. Iohn the first Iohn the 3. 4. and as they preacht Repentance and Faith in the Messiah whom Iohn the Baptist declared and shewed unto them to be the Lambe of God that tooke away the sinnes of the world so they were neither of them limited in respect of sex or age but commanded to Baptise all that come to their Ministry without any restriction for they were all his people in covenant with him as well the children as their parents and by vertue of that capable as well as they of that ordinance of Baptisme for they were sent to baptise all the Jewes without limitation as I said before as well their children and women as men neither do we read in all the New Testament that either Iohn or the Apostles refused to Baptise Children or Women or any but the Saduces Pharisees and Lawyers Math. 3. Luke the 7.

beleever or of one that confessed his sinnes as some suppose for he was the Lambe of God that tooke away the sinnes of the world and he knew no sin he was the holy Child which is a sufficient argument also that all that were baptised by John did not make an orall confession of their sinne for here is an other exception and therefore it is manifest that Christ was not baptised under the notion of one that confessed his sinne as the rest of the people were but only as he was of the seed of Abraham and borne under the Law and being in covenant with God as his Genealogie sufficiently declares he had a right unto Baptisme by vertue of that and challenged his priviledge Matth. 3. telling John that it behoved him to fulfill all righteousnesse for he was sent to Baptise all in covenant with God without any limitation both men women and children if they refused it not and it was his worke and it had not been righteousnesse in Iohn the Baptist to refuse Christ or any of the children of the Jewish Nation then in covenant with God and therefore I conceive it is great unrighteousnesse in all those that now refuse Baptisme to Children borne of Christian Parents and such as are in covenant with God So that were there no other Presidents of Baptisme without publick confession but this one example of Christs baptisme it may appeare that all those that were baptised by the Baptist were baptised as well by vertue of their Covenant as any confession of sinne and that they had right unto it as being then the people in Covenant with God and could not be hindred from it except they excluded themselves as the Pharisees and Lawyers did and therefore in that it is called the Baptisme of Repentance and that the people are sayd to confesse their sinnes I conceive it is for the reasons above specified And for my part I shall ever believe not only that all the Children of the believing Jewes had as much right unto Baptisme the seale of the Covenant of the New Testament as they had unto the promises and the Gospell it selfe but that they were really baptised as well as their Parents the which Gospell when they amongst them that were obstinate and resisted the Spirit of God as their fathers had done Acts the 7. rejected and regarded not yea put it from them as we may see Acts the 13th ver 46. Paul and Barnabas turned unto the Gentiles who embracing the faith they with their children were made partakers of all and the same priviledges the Jewes were as we shall see afterward and therefore I verily beleeve that for all such of the Jewes in Iohn the Baptists time as embraced the Gospell and heard him that both they and their children were baptized Matth. 21. ver 32. and Luke the 7. ver 29. for any thing that can be alledged to the contrary for Ierusalem and all Judea and all the region round about Iordan and all that heard him were baptized saith the Scripture now children as well as their Parents heard John the Baptist who preached through all Iudea and in Ierusalem whither all people were bound thrice a yeare to bring up their children to the Feasts at which times both Christ himselfe and all his Apostles in regard of the great concourses of the people that resorted thither went up to preach taking those opportunities of publishing the Gospell as Christ himselfe declareth Iohn the 18. ver 20. where he saith answering to his enemies I ever taught in the Sinagogue and in the Temple whither the Iewes alwayes resort and in secret have I sayd nothing So Saint Ioh● the Baptist taught publickly there also for Herod himselfe heard him gladly yea the children themselves at Ierusalem were so well instructed by his and Christs ministry in the mistery of the Gospell and the knowledge of Christ that they cryed Hosanna to the highest and gave testimony before all men that they were well taught whose witnesse concerning Christ when his enemies were offended at Christ himselfe ownes and approved of so that it is apparant that their parents brought them according to cōmand to wait upon the ordinances and not only so but that they had learned their lesson as well as their Parents and durst make a publick profession of Christ when they were affraid and Christ had taught them that they that confessed him before men those would he confesse own before his Father in heaven by all which it is evident that their children were as well the children of Abraham Moses Disciples and in covenant with God as well as their Parents and by vertue of their Covenant had bin as well baptized as they for saith the word of God Ierusalem and all Iudea and all the Region round about and all that heard Iohn were baptised but those children heard him and confessed Christ as well as their Parents Ergo. Yea which is more the Anabaptists do acknowledge that all such as can make a profession of their faith in Christ have right unto Baptisme now it is apparant that the little children in Jerusalem publickly professed Christ to the great indignation of the Rulers therefore did not the Scripture say that all that heard him were baptised which children and women did as well as men yet by their owne confession and according to their own principles it is abundantly evident that the Children in Jerusalem were baptized as well as their Parents for they cryed Hosanna when they durst not but the Scripture sayes that Ierusalem was baptized by the Baptist What a wickednesse therefore is it in the Anabaptists to exclude the children of the beleeving Jewes from the Baptisme of Iohn when the word of God it selfe and all reason is so cleere for it seeing his commission was without limitation to the whole Nation of the Jewes to baptise them as the people of God in Covenant with him But because an Anabaptist not long since being in conference with me seemed to make nothing of Iohns Baptisme and looked only at the Apostles Baptisme I shall now also prove that the Apostles and Disciples Baptized both men women and children and that before Christs death and Ascention for their commission was as large as Iohns who were confined within the limits of Iudea and Israel and commanded not to goe to the Gentiles but only to the Cities of the Jewes And it is related of them that they Baptized all that came to their Ministry and followed Christ and that they baptized more then Iohn and this the very enemies of Ioh● and Christ knew very well as is evident Iohn the 3. ver 22 23. After these things saith the Evangelist came Jesus and his Disciples into the land of Iudea and there he tarried with them and baptized And Iohn also was baptizing in Anon neere to Salim c. and they came and were baptized Here we have this witnesse that a●l that came unto the ministry of Christ and John none

exc●uded were baptized And in the 26. ver the Jewes say there unto Iohn Rabbi he that was with thee beyond Iordan to whom thou barest witnesse behold the same baptizeth and all men come to him And in the fourth chapter ver 1. 2. it is recorded there When the Lord knew how the Pharisees had heard that Iesus made and baptized more Disciples then Iohn though Jesus himselfe baptized not but his Disciples he left Judea Out of which places this truth is sufficiently apparant that all that came unto Christ and waited upon his ministry and that of John the Baptist and Christs Disciples were all baptized and that the Disciples baptized more then John And as it is apparant by these places and those testimonies that went before that all that waited upon John and Christs ministry the Pharisees c. only excepted were baptized So the Scripture in many places relates what great concourses and multitudes of men women and children waited upon Johns and Christs ministry for there followed him saith the Scripture Math. 4. ver 25. Great multitudes of people from Gallilee and from Decapolis and from Jerusalem and from Judea and from beyond Jordan And in the 12th of Luke ver 1. When there were gathered together an innumerable multitudes of people c. And to passe by many places to prove this truth I shall only make use of two more as that in Math. the 14th 13. c. where it is recorded that the people hearing of Jesus his departure they followed him on foot out of the Cities and it is there said that when Jesus saw a great multitude he had compassion towards them and he healed their sicke and fed them Christ Preached to them and healed the sick and refreshed them he was their Physitian for soule and body and the Apostles Baptized them Now in this great multitude there were women and children as well as men that waited upon Christ ministry as the 21. verse proves for saith the Evangelist and they that had eaten were about five thousand men besides women and children And in the 15th of Math. which is the other place I shall now satisfie my selfe with it is related at large ver the 30th that great multitudes came unto him and that Christ after the curing of an those that were diseased called his Disciples unto him and sayd I have compassion on the multitude because they continue with me now three dayes and have nothing to eat and I will not send them away fasting lest they faint in the way And in this great multitude also there were women and children as well as men and growen persons for it is sayd ver 37. that they did all eat and were filled and ver 38. they that did eat were foure thousand men besides women and children from all the which places of holy Scripture I shall now prove that the Apostles also as well as John Baptist baptized both men women and children They that baptized all that came unto Christ and waited upon his ministry amongst the which there were women and childrn as well as men yea that baptized more then John they baptized both men women and children But the Apostles baptized all that came unto Christ and followed his ministry amongst the which there were women and children as well as men yea they baptized more then John the Baptist Ergo they baptized both men women and children For the major and minor of this Syllogisme they are sufficiently cleere from the places above quoted if by the mouths of many witnesses any truth may be confirmed and therefore the conclusion will necessary follow for most certaine it is that those great multitudes that followed Christ and waited upon his ministry consisted of women and children as well as of men and they were as well in covenant with God as they and Christ had equall compassion of the women and children as of the men and did as soone cure the children of those Parents and Rulers that had faith in him as he did those that did actually believe in him themselves as we may see in the Noble mans sonne and the daughter of the Canaanitish woman whose Parents believed and he ever relieved and preserved as well their children as their parents as in the places above cited where it is recorded that the women and children were as well fed by Christ as their Parents and that hee had as well compassion on them and care towards them as towards men And the places out of St. John the second and third declare that Christs Disciples baptized all that came unto Christ and followed him and the Apostles ministry and the fore-mentioned Scriptures evidence also that women and children waited as attentively upon Christs ministry as the men for it is sayd that they had all been attending upon him three dayes without eating and therefore it must necessarily follow that if the Apostles baptized all that followed their Master that they baptized women and children as well as men which the Anabaptists exclude not from their baptisme Now the holy Scripture being so cleere in this point it is sufficiently evident that they were all baptized both men women and children for the Apostles had their Commission from Christ and were sent to Baptise all the people of God then in Covenant with him without any restriction or limitation either of sex or age and women and children were as well in covenant with God as men neither doth the Scripture any where before Christs death record any thing to the contrary or relate any thing of the baptisme of men more then of women and children or exclude children more then men or women from Baptisme therefore when the Scripture sayes nothing to the contrary we are no more to exclude the children of the Iewes from the ordinance of Baptisme because they preached Faith and Repentance to those that were of yeares then the children of the Iewes or Profelites were to be excluded from Circumcision because Faith and Repentance were first preached to their Parents for God had declared in his holy Word and by his practice from the calling of Abraham his friend out of the Land of the Chaldeans and all strangers under the old Covenant that the same way and manner of admitting the Parents into Covenant with him and the same law of admission was to be used in all succeeding ages towards their children for their admittance and for the admittance of those that were of their houshold and God changeth not to be the Father and God of the children of beleevers under the Gospell as well as he was the God and Father of his people and their seed under the old Covenant neither are the children of Christians whether Iewes or Gentiles inseriour to those of the Iewes in any priviledges as I shall by by make appeare So that when Christ after his Resurrection and before his Ascention when he instructed his Apostles for forty dayes in all things belonging to the Kingdome of

In which words againe with saint Peter he maketh no difference between the Christian Jewes and Christian Gentiles saying that Christ hath made both one and therefore as the Jewes and their children had right to the Covenants of promise which were the seales of the covenant so now the believing Gentiles and their children had right unto the Covenants of promise and were equall in all priviledges unto them as being made both one and therefore as the parents of the Jewes and Proselites and their children were admitted after one and the same way by circumcision into the houshold of God so ought the Christian Gentiles and their children to be admitted after one and the same way into the Church by Baptisme for if they partake not in the same priviledges then there is a great difference betweene them and they are not made both one which overthroweth the doctrine of both Peter and Paul and gives the Spirit of God speaking in them the lye Yea Paul to the Galathians chapter the second ver 15. saying We who are Jewes by nature and not sinners of the Gentiles sufficiently declareth that they by being Christians lost nothing of their pri●iledges but that they were in covenant still with God and Timothy was circumcised by vertue of his mother being a Jewesse and Titus might have bin by the same law if it had been thought convement Neither was it yet ever supposed by any well grounded Christian that any of the converted Jewes lost any priviledge to themselves or their children by embracing the Christian Rel●gion and if the Jewes should have lost that priviledge to their children that by becomming Christians they must have been out of the covenant the Gospell had not been good tydings to them and they would very hardly have been induced to imbrace the faith but they knew very well that they by receiving the Word should better their condition both to themselves and their children if either of the parents were beleevers for in this doctrine they were sufficiently instructed by all the Apostles and Saint Paul 1 Cor. chap. 7. ver 15. affirmeth that the unbelieving husband is sanctified by the beleeving wife and the unbelieving wife is sanctified by the believing husband else were your children uncleane but now saith he they are holy Which is not to be understood of Matrimoniall cleannesse or legitimation as the Anabaptists groundlesly pretend but of a faederall and covenant cleannesse which must necessarily be understood of some spirituall prviledge to the child for the Apostle there doth not speake to the Saints of any earthly priviledges who only instructs them about divine and heavenly matters and of the great benefits they enjoy by being Christians above the other men of the world which is sufficiently evident by that he sayth that by either of the Parents beleeving their children are holy and cleane and therefore fit to be consecrated and offered unto God which the children of the unbeleeving Gentiles were not no more then uncleane beasts neither could they be for they were by Christ called dogs which was in regard they were without the Covenant not in regard of Matrimony or their Marriage for the same Apostle had taught his Country men Heb. 13. saying that marriage was honourable amongst all men and the bed undefiled Whether they were Jewes or Gentiles and their children begotten in wedlocke were both by the law of God and Nations as well legitimate and lawfully begotten and had right to their fathers inheritances and estates as well as Christians children And if Paul should haue taught such doctrine to the people that all children that had not been born of Christian Parents had been bastards or had no true right to their fathers inheritance he would have gained the hatred of the world against himselfe and taught contrary doctrine to himselfe who sayd that Marriage was honourable amongst all men therefore it made not their children illegitimate which was a dishonour unto them yea he should then have taught against all the Prophets and the whole law of God which gives to all people a propriety and lawfull right to that they had lawfully gotten forbids all men to covet it and therefore there was no such pollution in their Marriages as made their children illegitimate though they were heathens or Infidels as the Anabaptists fondly imagine from all which it must necessary follow that by that expression calling their children holy his scope and intent in this was to shew the difference between the children of beleeving parents or either of them and unbeleeving parents and that in respect of spirituall and heavenly things proclaiming the children of unbeleeving parents uncleane as without the Covenant and the children of beleeving parents cleane and holy as fit to be offered up unto God as being then within the Covenant by which expression he doth equalize the beleeving Gentiles with the beleeving Jewes in all priviledges for the comfort and joy of all such as were then unequally yoaked who might otherwise have had many sad thoughts and doubts conce●ning their children as if they had not been within the covenant therefore I say the Apostle for the consolation of all such Christians whether men or women as were joyned to unbeleevers whether Jewes or Gentiles hee saith unto them that the beleeving husband sanctifieth the unbeleeving wife and the beleeving wife sanctifieth the unbeleeving husband so that their children are clean and holy Now that which God calleth holy and cleane none may call common or uncleane for so sayd the vision to Saint Peter Acts the 10. ver 15. What God hath clensed that call not thou common c. And Saint Peter by this vision sufficiently defended himselfe against those that were of the C●●cumcision and contended with him that he went into men uncircumcised and did eat with them Act. 11. telling them that the Spirit of God bad him goe with the men that came from Cornelius nothing doubting and related unto them farther that when he spake unto Cornelius and those that were with him the holy Ghost fell on them as on the Apostles at the beginning forasmuch therefore saith he as God gave them the like gifts as he did unto us who believed on the Lord Jesus Christ what was I that I could withstand God when they heard these things saith the Scripture they held their peace and glorified God c. And in the 15th chapter ver 9. saith he God put no difference betweene us and them purifying their hearts by faith And therefore they were within the Covenant as well as the Jewes and were pure and their children pure holy and cleane according to that of Saint Paul Rom. 11. Who affirmeth if the first fruit be holy the lumpe is also holy and if the root be holy so are the branches Now these were the first fruits of the Gentiles that Saint Peter was sent unto and they were graffed in amongst the Jewes and with them did partake of the root and Olive tree