Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	christian_n	lord_n	zion_n	20	3	8.8289	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

baptized of us till after confession whereby he may so satisfie the Church 15thly they object from the institution of baptisme that Christ sending out his Apostles to all Nations commanded them first to teach and then baptize them Mat. 28.19 And so in the last of Mark it is said he that beleeveth and is baptized shal be saved nence they conclude saying that teaching must goe before baptisâ—ne by the expresse command of Christ to his Apostles and say they hee doth assigne baptisine to be a state after faith and say they Christ shewed us an example of himselfe which would not be baptized till the thirtieth yeare of his life I answer from the first of these that the Apostles after they have baptized any then they are charged to teach them to observe all things whatsoever Christ commanded them Mat. 28.19.20 Hence I gather froÌ„ their own exposition thus that although they do as Christ did who lived 30 years before that he was baptized al that time have bin taught to reform their lives yet by their own expositioÌ„ they must not observe do what Christ here commands them till they be baptized because observation reformation are set downe after baptisme in this place Then seeing they fall thus foule upon their own exposition that they must not observe practise till they be baptized in my judgmeÌ„t it were good to have theÌ„ baptized betime that they may begin reformation betime that they may not only be taught 20 or 30 years but they may observe and practise what they have been taught But here all may see what unprofitable hearers they make of their children who shall heare before baptisme because that teaching is set downe first but they must not observe and practise till after baptisme because that is set down last neither will they baptize them that they may observe and practise Here I may repeat againe what I said before that the Apostles were sent amongst heathens that are out of the Covenant but we are Christians in the Covenant and they were men of age but ours are Infants not capable of teaching But do they stand so much upon this that teaching is set down first although observation be set down after baptismein the same place then let us to this joyn another Io. 3.5 see Acts 22.16 where Christ doth not say except ye be born of the spirit first and then of water afterwards ye cannot enter into the Kingdome of heaven but contrary he saith except ye be borne of water and then of the spirit shewing that baptisme must give them admittance into the visible Church of God here and they must be borne of the spirit that is regenerated before that they can come into God heavenly Kingdom and we know that many were baptized before that they had the gifts and graces of the holy Ghost given them Acts 8.16.17 Again they being sent to teach those that were capable of teaching then to baptize them but will it follow hence that Infants must be first taught and then baptized because Abraham was ninety and nine yeares old when he was circumcised must Isaac be so too a pretty conclusion But I have answered it already and proved it too weak an argument to debar Infants born of Christians from the seale of baptisme but further let me cleare this by a similitude the Apostle saith this we command you that if any will not worke neither should they eat 2 Thes 3.10 will they hence conclude that the Apostle will suffer none to eat but such as worke then what shall our aged people and Infants doe and our sick and weak and lame people doe shall we starve them all because they cannot worke this is our Anabaptists divinity who make that a generall rule for all which is spoken only of some for say they because men of yeares must be instructed before they be baptized therefore Infants must be so too and because men growne in health and strength must worke or else they must not eat therefore infants must doe so too or else they must not eat Now for the example of Christ who they say was not baptized till he was 30 years of age I hope they will not say that he wanted fitnesse till he was of that age to be baptized for when be was but twelve yeares old he disputed with the Doctors in the Teme pl and all that heard him were astonished at his understanding and answers Luke 2.42.46.47 Then the reason why Christ was not baptized till the middle of mans age or till he was 30 years of age was because he was minded then with his Doctrine to institute baptisme and that he might procure the greater authority to his institution he sanctified it with his owne body who was baptized to sanctifie that ordinance unto us and he sent out his Apostles to baptize all Nations in the name of the Father and of the Son and of the holy Ghost Mat. 28. Though Iesus himselfe baptized not meaning with water because saith Iohn the Baptist he that commeth after me shall baptize you with the holy Ghost Mat 3.11 Thus Christ did then to many as also now when he make to that ordinance effectuall to the cleansing of their foules from sin but if they stand so much upon the thirtieth yeare why then did they suffer Gervetus one of their great Masters to begin at the age of one and twenty years to boast of himselfe to be a prophet and they suffered him to take the place of a teacher before that he had been a member of their Church 16 they object that if Infants be baptized they may aswell receive the Lords Supper I answer no that will not follow for the Scriptures shew us a large difference betweene those two baptisme is a signe of admission whereby they are numbred among the people of God it is a signe of spirituall regeneration whereby wee are born again the children of God whereas on the other side the Lords Supper is given to men growne in years and therefore able to beare stronger meat and whereas the Scripture never saith that any infants born of christian parents are unfit for baptisme yet none must receive the Lords Supper but such as discerne the body and blood of the Lord and are able to examine their owne conscience and able to declare the Lords death the Apostle exhorteth that every man should prove and examine himselfe and then eat of that bread and drinke of that cup therefore examination must go before which were a vaine thing to looke for from infants againe he that eateth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body But if none can partake worthily but they that can discerne the Lords body why then should we give to our tender children poyson in stead of lively food Again the commandement is that ye shall doe it in remembrance of me and that other sentence as often as ye eat of this bread and

matter whereto we swear for God may not be brought for a witnesse to a lye 2. It must be in truth according to the mind of him that sweareth without fraud or deceit and with intent to performe that truly which he promiseth thereupon Secondly we must sweare in righteousnesse which also respecteth two things first the thing sworn to that must be just and lawfull and according to Gods word secondly the conscience of the sweater for a man must not sweare for a trifle although the thing be true but either by authority of the Magistrate or upon some necessary cause of his lawfull calling and against this vertue do those sinne that sweare usually in their common talke though the thing be true for trifles and light matters are not a just cause of an oath Thirdly we ought to swear in judgement that is he that sweareth rightly ought to know the nature of an oath and be able to judge of the matter before whom and to whom and of time and place and other circumstances and for his owne person he that sweareth ought to see in his own conscience that he is fit to take an oath and thereby to worship and glorifie God for he that sweareth aright ought to have his heart smitten with feare and awe toward God as in all other parts of his worship Deut. 10.20 The feare of God and swearing are joyned together therefore a prophane man that hath no feare of God in his heart ought not to sweare this may suffice our Anabaptists concerning the lawfull use of swearing especially that oath of Allegiance to Princes wherein they are bound in subjection to Civill government which they despise and so much for their first objection against the lawfull use of Civill government Their second objection they say that subjection came in with sin but say they Christ hath taken away sin and therefore he hath taken away subjection also Againe they say that man in innocency was to rule over the fish in the sea the fowels of heaven and over the beasts on the earth and all creeping things but not over man Gen. 1.26 But after the fall Eve is put under subjection to Adam Gen. 3. To this I answer that there be two kinds of subjection the first is servile the second civill the former is the subjection of a slave or vassal who is onely to seeke the proper good of his Lord and Master the latter is that whereby one man is subject to another for the common good the first of these came in by sin but the second was before sin even in innocency and so Eve was subject to Adam in innocency and the Apostle argueth thus Let the woman be subject to the man for shee was taken out of man for the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man 1 Cor. 11.8.9 Let the woman learn in silence with all subjection I suffer not a woman to usurpe authority over the man for Adam was first formed then Eve 1 Tim. 2.11.12 13. Now this was in their innocency that the woman was taken out of man that Adam had the priority in creation woman was made a help meet for man Ge. 218. Therfore she was subject in the time of innocency Again in the time of innocency it was sâ—â—d increase and multiply therfore by the light of nature there is a plain distinction between the father and the sonne the one to rule the other to obey therfore obedience is due to Magistrates Again they mis-alledg that place Gen 1.26 because it was spoken not of man alone but of all mankind which comprehends aswell women as men for all mankind without exception had dominion over the vest of unreasonable creatures and for the second place Gen. 3.15 He shal rule aâ—d thou shalt be subject this is not spoken as if ruling subjection were not before the fall but because now subjection is joyned with feare griefe and sorrow this is that curse that came in by sin and was not in innocency for then subjection was delightfull and full of pleasure So then subjection it selfe is not a curse but as feare and griefe and sorrow are joyned with it then let us make our subjection to Magistrates a pleasure and so the curse is taken off and we shall enjoy the blessing promised Ephes 6.2.3 Thirdly they object that every beleever is in the Kingdome of Heaven even in this life and further they say in Heaven there is no King but God therfore beleevers are to be subject to none but God and Christ I answer there be two kinds of Government upon earth one is spirituall and inward this is called the Kingdome of Heaven that is within you which standeth in righte usnesse peace of conscience and joy in the holy Ghost Rom. 14.17 In regard of this government of Christ there is no difference of bond and free Master and Servant Father and Sonne for all are one in Christ Gal. 3.28 But the other is actuall Government wherein orders and distinctions of men must be maintained as some must be Princes some must be Subjects some Fathers some children some Masters some servants hence every man ought to sustaine two persons and is to be considered first as a believer and a member of the Kingdome of Christ thus he is equall to any beleever and any beleever is equall to him Secondly he must be considered as a member of the Common-wealth wherein he liveth thus he is either a Superiour or an Inferiour so then their reason were to some purpose if every beleever were only in the Kingdome of Heaven but every one that liveth here is also a member of some Common-wealth so that he must either be a Magistrate to rule others or else hee must be subject and obedient to others whom the Lord hath appointed to rule them Fourthly they object that civill Government is full of cruelty which having the sword in their hand they destroy the bodyes and soules of offenders in not giving them time of repentance and therefore is intolerable among Christians I answer Moses and the Levites by Gods commandement flew 3000. of the Israelites for worshipping the golden Calfe and never gave them space to repent Secondly malefactors that are not moved to repentance under the sentence of present death there is little hope that ever they will repent although they had longer time allowed to them Thirdly Gods wisedome and commandement must take place of mans reason but he commandeth that the malefactor should dye that thereby the evill may be taken away then better it is that one should be destroyed then unity better that one be removed then a multitude by the contagion of his example should be infected therfore civill government is necessary and ought to be obeyed Fiftly they object many places of Scripture such as these Gal. 5.1 Stand fast in the liberty wherin Christ hath set you free from

word of God preached unto them yet they may have a work upon them by the holy Ghost which makes them to be in the Covenant and to have right to the seale of it which is baptisme Tenthly they object other differences to small purpose betweene baptisme and circumcision they say that baptisme hath relation to the first day of our spirituall battell but circumcision to the eighth day when mortification is ended and by by they fall soule upon themselves and break the neck of their owne argument saying that circumcision is a signe of the flesh to be mortified and baptisme they call buriall into which none can be put till they be already dead so that it is enough and sufficient to confute them in naming their owne contradictions but let them know that â—ortification is a continued action all the dayes of our life and the more we â—â—â—â—ease â—n knowledge the more we increase in sorrow Eccle. 1.18 For wee â—ayly find more sin to be mortified and circumcision was not deferred till the â—th day because that should be the last day of mortification but God in great mercy to the infant did forbeare the first seven dayes because they are held to be most dangerous as also that it may have a litle more strength to undergoe so hard a service and also it was to typifie our Saviours resurrection Another filly cavill they would make that if we thus compare baptisme with circumcision then say they none but males ought to be baptized and yet say they you baptize females I answer circumcision being in the generative part it is all one as if both were circumcised so that if but one of the parents were in the Covenant as I said concerning baptisme the children are holy 1 Cor. 7.14 Thus then we see the agreement between circumcision and baptisme in the inward mystery and in the promises in the use and in the efficacy of them Then why may not infants now be baptized aswell as they were circumcised it being far easier to them to beare it 11thly they object that infants understand not the thing there signified which is their spirituall regeneration this say they cannot be in their tender infancy therefore they are to be taken for no other then the children of Adam till they bee growne to age meet for a second birth I answer if they have the seeds of faith and regeneration wrought in truth by the spirit of God in their soules although the knowledge of it be hidden both from themselves and from us it is too weake an argument to deprive them of the ordinance of baptisme for sometimes the strongest Christian may thinke himselfe a cast-away and that he for the present hath not one dram of true saving grace as yet wrought in him but must we judge him to be so because he himselfe for the present cannot see it to be otherwise so then must wee judge all Infants to be in old Adam because they themselves are not capable to understand their own condition If they be in old Adam they are in the state of death and damnation And if they should then dye they must needs be damned for in Adam all dye 1 Cor. 15.22 But will these men leave them in that condition what is this but as I said before to esteem the precious sons of Sion comparable to fine gold to be but earthen pitchers These are more cruell then sea monsters to their young ones like the Estridges in the wildernesse Lam. 4.2.3 She is hardned against her young ones as though they were not hers because God hath deprived her of wisedome and hath not imparted unto her understanding Job 39.16.17 Christ calleth them unto him because he is life and that they might have life in them and these people drive them from him and adjudge them to death Neither will they bring them to Christ that they may have life they will not use the means to have them ingrafted into Christ that so they may be delivered from the bondage of death they deprive them of all salvation in debarring them from the ordinance of baptisme But they will demand how Infants can be regenerate which have neither knowledge of good nor evil I answer God is able to work the seeds of grace in them although we see it not and in this thing we must beleeve more then we see or else we shal condemn all those infants that die before they be capable of knowledge and so David shall go to hell to his departed Infant for saith he I shall goe to him 2 Sam. 12.23 And how can it be avoyded For we are all shapen in iniquity and in sin we were conceived Psa 51.5 We are all by nature children of wrath then those Infants that dye must be freed from the wrath of God and from the guilt of original sin or els they caÌ„not be saved But here is our comfort God can sanctifie Ieremiah in the womb he can give Iohn the Baptist the gifts of the holy Ghost from the womb and why not our Infants aswel as they Christ was conceived by the holy Ghost in the wombe that he might sanctifie his elect in every age aswell at the first hour of their life as at the last if he please so then elect children shall be made holy and regenerate before they depart this life And although the word preached be the immortall seed to regenerate men of years it is not so to Infants neither hath the Lord so tyed himselfe only to that means but he may use some other in case that cannot be had as among Turkes and Pagans nor received by Infants yet we must not limit the holy one of Israel nor ty him to ordinary means in extraordinary cases 12. But they object that baptisme is a Sacrament of repentance and of faith which cannot be in Infants and we ought to beware lest they being admitted to the communion of baptisme the signification of it be made voyd I answer it is evident by Scripture that Circumcision was a signe of repentance yet Paul calls it the seale of the righteousnesse of faith Rom. 4.11 So then if Infants among the Jewes had faith to seale why may not Infants of Christians have the like I mean the seeds of faith therefore baptisme is not void and of no effect to them Again if circumcision was commanded baptisme is implyed that is come in the place thereof and signifies the same thing and instituted by the same authority Then let them take heed how they rage against the ordinance of God and although Infants that were circumcised had no actuall repentance yet they were truely Circumcised into the mortification of their corrup and defiled nature in which mortification they should afterwards exercise themselves when they were grown to riper age and saith Iohn I baptize you with water unto repentance Mat. 3.11 And others that were baptized had not received the holy Ghost for as yet he was faln upon none of them only they

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