Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	show_v	supper_n	4,170	5	9.3436	5	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

drinke of this cup ye doe shew the Lords death till he come but what remembrance can bee required in our infants of the thing which they never attained with understanding what preaching of the crosse of Christ can they comprehend in their mind none of these things are prescribed nor required in baptisme therefore between these two signes there is great difference and it was so between circumcision and the passeover in the old Testament for circumcision which is well knowne to answer our baptisme was appointed for infants but the passeover which our Lords Supper succeeded did not receive all manner of guests without difference but it was rightly eaten by them only that were of age did enquire into the signification of it These things methinks might satisfie these men if they were not wilfully blinded and obstinately bent to goe on in their errour Now it may be demanded whether the children of Turkes of Jewes may lawfully be baptized I answer no because their parents are out of the Covenant so that the case is not the same as with Infants borne of Christans with whom God hath made a Covenant and with their seed who are children of the Covenant Therefore as we our selves have right to the seale of this covenant so have our Infants as soone as they are borne although the Lord in mercy did forbeare eight dayes to the Jewes because they were then unable to beare it 2. It may be demanded whether children of professed Papists may be baptized I answer their parents are baptized in the name of the Father Son and holy Ghost and though the Papacy be not the Church of God yet the true Church of God is hidden amongst them and for this cause baptisme remaines still in the Church of Rome and their children may be baptized yet with these cautions First that their parents desire this baptisme 2. That there be Churches which promise the educacation of the child in the true saith Thirdly it may be demanded whether the children of prophane and wicked parents who hold the true religion in their judgement but deny it in their lives may the children of such be baptized I answ They may for all that for without exception they that were of circumcised lewes were circumcised Gen. 12.23 Although many were wicked yet al were circumcised Again although our immediate parents were wicked yet it may be some of our predecessors were holy and if the roote bee holy so are the branches Rom. 11.16 This also may answer a question whether the children of fornication may be baptized I answ They may if some besides their parents will answer for their good education neither is there any reason that the sins of the parents should hinder the child of baptisme being a thing pertaining to life eternall Fourthly It may be demanded whether children of excommunicate parents may be baptized I answ as before that if some will answer for their good education they may for the parents although excommunicated yet still they remain for members of the Church having still a right and title to the Kingdome of heaven are not absolutely cast out of it but with this condition if they do not repent although in part they are in respect of their communion or use of their liberty yet not in respect of their right and title but as a free man of a corporation being imprisoned remains a free man still although for the time he hath no use of his liberty 5. It may be demanded whether the intention of him that baptizeth be necessary I answer if the word of institution come to the element it is a Sacrament whatsoever the Ministers intention be Paul rejoyced that Christ was preached although many preached of envy contention with no desire of any good to their hearers Phil. 1.16 Then the intention of the mind is not necessary if so be the institution be observed And the efficacy of the Sacrament depends not on the will of man but on the will of God 6. It may be demanded what is the duty of the Minister in baptizing I answ he stands in the room of God what he doth according to the institution is as much as if God himself had done it with his own hand and therefore when the Minister doth apply water to the body which is the signe and pledge of grace he doth withall apply the promise of remission and life everlasting to the party baptized that is as much as if God should say to the party baptized calling him by his name I freely give unto thee the pardon of all thy sins and life everlasting upon condition that thou keepe the order set downe in baptisme which is to turne unto me and to beleeve in Christ then here is ground for a speciall saith First God for his part by hand of the Minister applyes the promise of mercy to every particular beleever then againe every particular beleever is by a speciall faith to receive the promise For when God shall speake unto us particularly and as it were assure us of his mercies with his owne hand and seale we must needs be moved in our obedience to his will and our hearts must be affected with it 7. It may be demanded whether baptisme administred by wicked men or Hereticks or such as cannot preach be lawfull and true baptisme I answer if such a one be chosen and put in the place of a true Pastor and keepe the true forme of baptizing according to the Institution in the name of the Father Son and holy Ghost it is true baptisme but if they baptize in the name of any other it is unlawfull for were ye baptized in the name of Paul I thanke God I baptized none of you lest any should say that I baptized in my owne name 1 Cor. 1.13.14 15. These things considered although they were ignorant and could not preach or wicked Hereticks that did administer it yet their baptisme was lawfull For the Pharisees and Doctors of the Jewes were many of them not of the Tribe of Levi but of some other Tribes and many of them were Hereticks and Apostates yet they were in the place of good Pastors and sate in Moses Chaire and taught some of Moses doctrine therefore saith Christ heare them 8. It may be demanded by the Anabaptists who are not pleased with our baptisme whether those that we have baptized may not be baptized againe by them Such Katabaptists were in Calvin's time that did furiously cal upon them to be baptized againe To this I answer that they may not be baptized againe being once baptized the efficacy of baptisme extends it selfe to the whole life of man and we are but once new borne and once ingrafted into Christ and the gift of regeneration is never extinguished if a man could be borne againe he should need to be baptised againe because that baptisme is the Sacrament of Incision or ingrafting Now if any should say that a beleever that is ingrafted into

Christ should by his own sins and wickednesse make himselfe a dead member I should tell that man it is unpossible For the spirituall Temple is made of living stones 1 Pet. 2.5 And they are passed from death to life John 5.24 And beleevers are of the houe and flesh of Christ that can never dye more Ephesians 5.30 9. It may be demanded what seale or marke is set on Gods people by this â—acrament of baptisme I answer there is a two-fold seale one outward and â—â—e other inward The outward and visible marke or seale is to distinguish Christians from Turkes Jewes and Infidels as the blood of the Pascall Lamb did betweene the Israelites and the Egyptians Now the inward or invisible marke or seale that is set upon us in baptisme being effectuall is the knowledge of our election this baptisme being effectuall shewes unto us that the foundation of God remaineth sure having this seale the Lord knoweth who are his 2 Tim. 2.19 By vertue of this saith Christ I know my sheepe John 10. And by this the elect of all nations are marked Rev. 7.9 The second inward seale is the gift of regeneration which is nothing else but the imprinting of the image of God in the soules of men and by this beleevers are sealed Epes 1.13 2 Cor. 1.22 Now baptisme is a meanes to see this marke in us because it is the laver of regeneration for as the water washeth away the filth of the body so the thing signified which is the blood of Christ doth wash away the sin of our soules Here I thought to have ended this discourse concerning baptisme being already I suppose sufficient to satisfie the Reader but I looking about me saw one Servetus a mighty Anabaptist the glory of their company he came matching with his twenty arguments and he set upon me and forced me to give him Battell First saith he the signes of Christ are perfect therefore saith he they that receive them must bee perfect or at least able to conceive perfection But here this man is a litle too hasty to require perfection the first day saith Paul not as though I were already perfect but I follow after and presse toward the marke Phil. 3.12 13 14. Baptisme extendeth it selfe throughout all our life till death therefore we must grow unto perfection in degrees Secondly he saith the signes of Christ were ordained for remembrance that every man should remember that he was buried together with Christ but here the man hath left his baptisme and is fled to the Lords Supper see 1 Cor. 11.24.25 Thirdly he saith all they abide in death which believe not the Sonne of God and the wrath of God abideth on them and therefore infants which cannot believe lie in their damnation I answer Christ only threatneth the despisers of the Gospell which proudly and stubbornly refuse the grace that is offered them but what is this concerning infants saith Christ it is not the will of your heavenly Father that one of these litle ones should perish Mat. 18.14 But how can this be if they he still in damnation under the wrath of God no the spirit of God can worke the seeds of grace in them although wee cannot conceive the maner how it is done 4. he objecteth that we are first in our natural condition therefore we must tarry for baptisme which is spiritual It iâ— true we are shapen in iniquity conceived in sin Ps 51. And by nature children of wrath Ephes 2.3 But by his good leave God is able to remedy this even in Infancy as I shewed in Ieremiah Iohn the Baptist Fiftly then he bringeth an allegory saying David tooke neither blind nor lame but strong souldiers with him into the Tower of Sion 2 Sam. 5.8 But here I shall split his allegory with a parable of Christ wherein God calleth to his heavenly banquet both the blind and the lame Luke 14.21 Sixtly then he bringeth another allegory saying that the Apostles were fishers of men Mat. 4.19 And lesus said unto Simon henceforth thou shalt catch men and not litle children Luke 5.10 To this I reply and demand what that saying of Christ meaneth that into the net of the Gospell are gathered all kind of fishes Mat. 13.47 Neither were the Apostles when they were sent to preach forbidden to baptize Infants and when the Evangelists name them Anthropous men which word comprehends all mankind without exception why then should they except against Infants when as God makes no exceptions against any Age Sex or Nation Seventhly he saith sith spirituall things agree with spirituall therefore Infants which are not spirituall are not meet for baptisme I answer here Paul speakes of Doctrine where the Corinthians were very quick to apprehend carnall things and blames them to be very dull to conceive spirituall things 1 Cor. 2.13.14 But what is this to infants which are not required to heare points of Doctrine is any thing here to hinder them from baptisme He replies that if they be new men they must be fed with spirituall food I answer the signe of Adoption may suffice till they be growne of age and able to beare stronger meat But he objecteth that Christ calleth all his to the holy supper I answer he admitteth none but them that are already prepared to celebâ—â—te the remembrance of his death this infants cannot doe yet Christ doth vouchsafe to imbrace them which argues they are not strangers although Christ hath stronger meat for them yea many things hee hath to say to them which they cannot beare now John 16.12 Eighthly hee saith it is monstrous that a man after he is borne should not eat I answer the soule may be fed although they doe not eat outwardly of the supper Christ is meat to infants though they abstaine from the signe which is the supper but of baptisme the case is otherwise for by it alone the gate into the Church is opened to them Ninthly he saith a good steward distributeth meat to his houshold in due time I grant it but then withal let him prove that baptisme is given to infants out of due time Tenthly he bringeth the commandement of Christ to make haste into the harvest for the fields are already white John 4.35 I answer from this place Christ would have his Apostles to take notice of the present fruit and good successe of their labours that they may the more cheerefully prepare themselves to teach because they were fitted to heare but I say againe what doth this concerne Infants to keep them from baptisme 11th reason he saith in the first Church Christians and disciples were all one It is true those that were converted and baptized were both Disciples and Christians but what of this will he gather hence that infants borne of Christians are strangers and out of the Covenant let him prove it 12. He alledgeth that all Christians are brethren but infants are out of this number so long as we debar them from the supper I answer

all that were with him to enter into a Protestation against all Popery and popish Innovations and all that took it were ever afters wards called Protestants and we in this Kingdome have taken the very same Protestation against all Popery and popish Innovations and I doubt not but we have many amongst us who will hazzard lives and states and all they have to maintaine that Protestation and through Gods mercy will prove themselves good Protestants Now for Calvins Institution I doe not call it so as if he had made it of his owne head but as a faithfull servant of Iesus Christ he hath faithfully declared all the counsell of God as Paul did Acts 20.27 that all may see what a Church Christ hath instituted in his word and the great blessing of God upon this mans labours and upon all that walked in the same steps Dear Christian and loyal subject thou that endevourest to have a conscience voyd of offence both towards God and towards men Acts 24.16 Thou that renderest to God his due and to Caesar his due thou that obeyest both the first and second table of the Law thou that fearest God and hoâ—ourest the King and submittest thy self to every ordinance of man for the Lords sake I say to thee Be faithful to the death and thou shalt have the Crown of life Rev. 2.10 Ye shall be hated of all men saith Christ for my names sake but he that holdeth out to the end the same shall be saved Matth. 10.22 And for those that do in any case dash against Gods Law or mans Law I would entreat them to read this Book with an impartiall eye and it may be they may see their errour and if so then I would entreat them to imitate the faithfull Christian and loyall Subject and so as they grow in strength and wisedome they shall grow in favour with God and men as our perfect patterne did Iesus Christ who said learne of me who am meek and lowly in heart and you shall find rest for your soules Matth. 11.29 And so I commend thee to God and the word of his grace which is able to build thee up and to give thee an inheritance among all them that are sanctified Acts 20.32 Now the God of peâ—ce that brought againe from the dead our Lord Iesus that great Shepheard of the sheep through the bloud of the everlasting Covenant make thee perfect in every good work to doe his will working in thee that which is well pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Hebr. 13.20 21. Thine in the Lord Jesus THOMAS BAKEWELL The Errata Some faults have escaped the Pressc and because the number of pages is not sot I must direct thee to them by the letters on the lower and on the first b. l. 20. for God r. Gods On the backeside l. 5. for if r. for On the second b. l. 1. leaveout to on the bakside of the second d. l. 35. put in are On the first h. l. 25. put in called On the backeside of the second h. l. 11. for of r. as l. 40. for Prophetâ—r paths On the backeside of the third I. l. 35. put in not On the second k. l. 1. put in the meanes of On the blancke of k. l. 11. for Gervenus r. Servetus On the backeside l. 13. for Churches r. witnesses On the first L. l. 8. put in the. On the backeside l. 36. for if r. that l. 35. leave out no. A confutation of the Anabaptists and all others who affect not Civill Government proving the lawfulnesse of it and a full answer to all their Cavils that are or can be made against it THere be two main arguments to prove the lawfulnesse of civill government amongst Christians First Civill government is very necessary and that appears in many perticulars such as these It is necessary to defend the outward worshipping of God and to defend the sound Doctrine of Godlinesse and the state of the Church and to frame our life to the fellowship of men and to fashion our manners to civill righteousnesse and to procure us into Friendship one with another and to nourish common peace and quietnesse Now while we are here we stand in need of such helpes so then the thought of putting downe Civill Government is outragious cruelty for we stand in as much need of it as of our bread and water the Sun and the ayre yea the dignity of it is farre more excellent for if there were no civill government men could not live together the outragiousnesse of mans nature would be so boundlesse Againe if it were not for civill government it were unpossible to uphold the true Religion for all manner of wickednesse would so abound as Idolatry and Sacriledge against the name of God and blasphemies against his Truth and all manner of sin For the man Micah had his house of Gods In those daies there was no King in Israel but every man did that which was right in his oâ—â—ne eies Judges 17.5.6 And he consecrated a Levite to Idolatry put â—â—m in his house of God said now I know that the Lord will doe me good In those daies there was no King in Israel ver 12.13 chap. 18.1 The Levites wife played the whore and went from him and was afterwards forced to death In those daies there was no King in Israel Chap. 19.1.2.25 The Children of Israel had sworne saying cursed be he that giveth a wife to Benjamin yet they dispenced with their Oath and gave their daughters to them In those daies there was no King in Israel every man did that which was right in his owne eies Chap. 21.18.25 Now the civill government restraines all these outragious abhominations among the people that common peace be not disturbed that every man may keep his own in safety that men may use their affaires together without hurt or danger that honesty and modesty may be kept and that among Christians there may be a profession of religion and that among men may be a man like civility So then this Ordinance of policie is to defend the true religion which is contained in the Law of God that it be not openly and sacriledgiously broken and defiled The second maine ground to prove the lawfulnesse of civill Government is taken from the honourable Titles that God is pleased to put upon it when he commends it unto us Those whom it pleased God to put in the place of Magistrates they are called Gods I have said ye are Gods Psal 82.6 And this is of no small Importance for thereby is signified that they have Commandment from God and that they are furnished with the authority of God and do altogether bear the person of God whose place they doe after a certaine manner supply see Iohn 10.35 If the Scripture saith he calleth them Gods unto whom the Word of God was given which is his word of Command being a word of Authority what is this

great famine and terrible siege were more cruell to their sucking Infants then the sea monsters or like the Estridges in the wildernesse Lam 4.3 The pretious sons of Sion comparable to fine gold were esteemed as earthen pitchers vers 2. So these men when Christ highly commends and greatly delights in young Infants these cruell parents think them not worthy of their society in divine ordinances how doe they know but they were sanctified in the wombe as well as Ieremiah Jer. 1.5 And how do they know but they were filled with the holy Ghost even from their mothers wombe aswel as John the Baptist Luke 1.15 But was Iohn sanctified from the wombe who was the first Minister of the Sacrament of baptisme what is this but to informe Iohn that Infants from the womb are fitted for baptisme And again Christ was conceived by the holy Ghost to sanctifie Infancy aswel as any other age that none may be excepted against then how dare these men make exceptions where Christ makes none then may Infants be sanctified in the wombe and receive the holy Ghost from the wombe Then saith Peter can any man forbid that these should be baptized that have received the holy Ghost aswell as we And he commanded them to be baptized in the name of the Lord Acts 10.47 48. Fifthly the Apostles did baptize them that did but in a generall way confesse that Christ was the Son of God Acts 8.37 38. And they baptized Simon Magus many in Samaria when as yet the holy Ghost was fallen upon none of them onely they were baptized in the name of the Lord Jesus Then they laid their hands on them and they received the holy Ghost see Acts 8.15 16.17 And the Apostles finding certaine Desciples said unto them have ye received the holy Ghost since ye beleeved that is have ye received the speciall gifts and graces of the holy Ghost since ye beleeved with a generall faith but say they we have not so much as heard whether there be any holy Ghost and he said unto them unto what were ye baptized and they said unto Johns baptisme Acts 19.1 2 3. Here you see them baptized that can make but a weake account of their faith why may not Infants born of Christians be baptized much rather then these 6. Iohn baptized them with water unto repentance but saith he he that commeth after me shall baptize you with the holy Ghost Mat. 3.11 That is when Christ by his spirit shall make that baptisme by water effectuall by the inward working of the holy Ghost and yet all this but one baptisme Ephes 4.5 And Paul speaking to those that were baptized with water and yet were ignorant of the holy Ghost saith Iohn baptizeth unto repentance and saith to the people that they should beleeve on him that should come after him that is on Jesus Christ And when they heard this they were baptized in the name of the Lord Iesus and Paul laid his hands on them and the holy Ghost came on them Acts 19.5.6 Now this was not another Baptisme but onely the inward baptisme of the holy Ghost as Iohn had told them before how that he which came after him should baptize those with the holy Ghost which then only received the outward forme Mat. 3.11 Then if this be so why may not Infants of Christians now be baptized unto repentance aswell as these But our Anabaptists will have Christ to be the forerunner of Iohn to baptize them first with the holy Ghost and then Iohn shall baptize them with water and so Christ shall prepare the way for Iohn and not Iohn for Christ But the spirit is like the wind and we cannot tell whence it commeth â—â—r whither it goeth John 3.8 That new name written no man knoweth but he that hath it Revel 2.17 Then t were a vaine thing to waiâ—e for that we shall never know in mother so then to children borne of Christian parents we are to doe our duty in baptizing them and let the Lord alone to take his own time to make it effectual to them we must not tye the Lord to convert them to any limited time of their age some the Lord converts in the first houre and some not till the last houre of their life Again it is said when Christ was baptized and went out of the water then the spirit of God descended upon him and a voice from heaven came saying this is my beloved son in whom I am well pleased Mat. 3.16.17 Then if we would see the work of God appear upon our children let us first baptize them and then we may looke for it and not before Seventhly we may take notice of the two Sacraments of the Jewes compared with ours and their agreement together first concerning their Passeover it was required that they should know the thing signified by it and that they should sanctifie and cleanse themselves before they did receive it and when King Hezekiah supposed that some of severall Tribes had not sufficiently prepared themselves and yet had been at that Sacrament he prayed for them saying The good Lord pardon them and the Lord hearkened to Hezekiah and healed the people 2 Chron. 30.18.19.20 And saith Moses concerning some that were defiled and had not cleansed themselves therfore they could not keep the Passover on that day Num. 9.6 Now to this Passover our Lords Supper doth well agree which requires examination and knowledge of the thing signified and a remembrance of the death of Christ till his comming againe 1 Cor. 11. But for the other Sacrament of the Jewes was nothing required of them if so be they were but children of circumcised Jewes and baptisme is come in the place of it why then should more be required of our children then was of the children of the Jewes let them answer if they can But suppose they should require some qualification in our children why may we not answer that children are the heritage of the Lord Psa 127.3 then why should they be kept from this ordinance of baptisme Again children were in the Temple and sang Hosanna to the sonne of David to the astonishment of the Priests and Scribes yet to the great approbation of Jesus Christ who said to the Priests have yee not read that cut of the monthes of babes and sucklings thou hast perfected praise Mat. 21.15 16. Psa 8.2 But doth Christ here acknowledge an Evangelicall perfection to be in the praise of babes and sucklings then who dares to keep them from the ordinance of baptisme Again Christ saith of such is the Kingdome of Heaven then who dares to make question of that which Christ affirmes and he kindly embraced them which he would not have done if they had not beene part of his Kingdom neither could he be deceived because he knew their hearts and he prayed for them Mat. 19.13 and his prayers were alwaies heard Luke 11.42 neither would he pray for the world but only for those that were given

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

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