Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	covenant_n	receive_v	seal_n	2,532	5	9.5214	5	false

Text snippets containing the quad

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

were baptized in the name of the Lord Jesus Then laid they their hands on them and they received the holy Ghost Acts 8.16.17 So then they were baptized into repentance and faith to come for as yet these graces be not found actually in them yet by the secret working of the spirit of God the seede of both lies hid in them Paul calls this the w●shing of regeneration and renewing of the holy Ghost Titus 3.5 But still they stand upon an expres word of God to command it I answer Circumcision had a command and baptisme is come in the place of it then let them shew how and when that command was repeated for although the signe be changed the command remaines still as it was to Circumcision so it is now to baptisme Again if they be elected and have this signe of regeneration and shall depart before they be capable to understand the mystery of it they shal be renewed by the power of the holy Ghost unconceivable to us before they goe hence be no more seen but if they grow up to age whereby they may be taught the truth of baptisme they wil be the more engaged to endeavour reformation of their lives having the token or signe of regeneration given them from their Infancy saith Paul we are buried together with Christ by baptisme Rom. 6.4 If this be done by baptisme then it was no● done before and saith he again as many as have been baptized into Christ have put on Christ Gal. 3.27 That they might henceforth live unto Christ and saith Peter baptisme is the answer of a good conscience towards God by the resurrection of Iesus Christ 1 Pet. 3.21 But they often erre in this that they will have the the thing it selfe alwaies in order of time before the signe But if this were so then Infants could not have beene circumcised for they could not manifest to others their regeneration being Infants but circumcision was to them the witnesse of good conscience the seeds of grace being there but the declaration and manifestation was applyed to the time to come so also baptisme is to confirme and establish the Covenant made by the Lord with us and we then receive the seale thereof and when wee actually believe being of age then we set to our seale that God is true John 3.33 13. They object that baptisme is given unto forgivenes of sins but this we grant as wel as they for we are al born sinners stand in need of pardon from the womb and also of she signe of it to assure us as soon as it may be had seeing the Lord doth not cut off Infants from the hope of mercy why should we deprive them of the signe which is far inferiour to the thing it selfe so then Infants have remission of sins given them therefore they ought not to have the signe taken from them They say again that Christ cleanseth his Church by the washing of water by the word Eph. 5.26 And this also we grant aswell as they for it quite overthrowes their errour For if the Lord will have that washing whereby hee cleanseth his Church to be testified by baptisme why then should we do so much wrong to Infants as to debar them from that which is given in generall to all the members of the Church And they also are heirs aswell as others to the Kingdome of heaven Mat. 18.34.19.14 And baptisme is an ingrafting into the body of Christ then Infants who are reckoned among the members ought also to be baptized lest we be found guilty of this horrible sin to pluck away by violence any member from the body of Christ 14. They object that the Apostles baptized none but those that did before make profession of faith and repentance For they said unto Peter and to the rest of the Apostles men and brethren what shall we doe Then Peter said unto them repent and be baptized every one of you Acts 2.37.38 And wh●n the Ennuch required to be baptized Philip answered if thou beleevest with all thy heart thou mayest Acts 3.37 Hence they conclude that baptisme is to be granted to none but toose that have saith and repentance given before I answ The first of these places doth not mention saith at all so that it seems by that place repentance alone may suffice and the other place doth not mention repentance so that it seems from that place that faith alone may suffice so that of necessity the two places must be joyned together but if you goe to joyne Scriptures together we will joyne with you and lay some other Scriptures to them both which will soone split your argument for these to whom Peter and Philip spake were men of yeares and sufficient to have the practise of repentance and to conceive faith Now such as these we grant ought not to be baptized till we conceive of their conversion and faith so far as it may be conceived by the judgment of men but the case of Infants is to be accounted otherwise as for example When any stranger joyned himselfe in communion with the religion of Israel they taught them first the Covenant of the Lord instructed them in his law before that he was marked with Circumcision because that he was by birth a stranger to the people of Israel with whom the Covenant was made and with whom Circumcision was established The Lord when he adopted Abraham to himselfe doth not begin at Circumcision and hide from him what he meant by that signe but first he declareth what Covenant he intendeth to make with him then after faith is given to apply the promises then he maketh him partaker of the Sacrament of Circumcision but why must Abraham first have faith and then receive this Sacrament and yet his son Isaac shal be partaker of it at eight dayes old I answer because that he was a man grown in years and before a stranger therefore it was meet that he should first learn the conditions of the Covenant our Isaac an Infant begotten of him is in Covenant by right of Inheritance according to the forme of the promise which was not only to be ●is God but the God of his seed after him Gen. 17.19 So that his son had right to it from the wombe although he understood not the conditions thereof being an Infant neither ought such Infants to be debard from the signe for this that they cannot swear to the form of the Covenant So then if heathens which are grown in age shall embrace the faith of Christ they must not bee marked with baptisme till they doe evidently declare their faith in Christ and repentance for their sins which only can open to them an entrance into fellowship of the Covenant but Infants of Christians as they are received of God into the inheritance of the Covenant as soon as they are borne ought to be received to baptisme but if a Turk or a heathen shall offer himselfe to baptisme he must not be rashly

no heresie as a canker may corrupt as also the written word of God which is called the word of faith because by it faith is wrought in the Elect Rom. 10.17 this faith they must defend also But they object that those Kings of Iudah mentioned before who medled in the Church with Reformation and Establishment of Religion that they did it not as Kings but as Types of Christ so that now Christ is come he hath put an end to all such Types and Shadowes but this is a wicked errour for us to exclude any perticular calling that is lawfull especially such an eminent calling as that of the Magistracy from 〈◊〉 any hand in the worke of Reformation and setting up of the true Gnvernment of Jesus Christ amongst us as though that Christ was not then the King of his Church ●swell as now I once demanded of some of the chiefe of them in that way what Christ was to the Church of the Jewes if not their King while those Reformers were living but I was never answered yet But what saith the Lord I have set my King upon the hill of Sion Psal 2.6 The Lord said unto my Lord saith King David Psal 110.1 Yea before the Law was given when Abraham sate in his Tent doore he lift up his eyes and looked and loe three men stood before him but one of them was Christ for said he My Lord if now I have found favour in thy sight passe not away I pray thee from thy servant Gen. 18.2.3 The other two were angels which went to Sodom Chap. 19.1 He appeared often as to Iacob Gen. 32.24.28 Exod. 23.20 Ioshua 5.14.15 He is called the King of Iacob and the King of Israel and wisedome which is Christ saith By me Kings reigne and Princes decree justice By me Princes rule and Nobles yea all the Iudges of the earth Pro. 8.12.15.16 So that then Kings were Gods Deputies on earth aswel as now But will they debar that honourable calling of the Magistracy from having any hand in the worke of Reformation of Religion under the Gospell how will they answer such places as these They shall bring thy sons in their Armes and thy daughters shall be carried upon their shoulders and Kings shall be thy nursing Fathers and Queenes shal be thy nursing Mothers Isa 49.22.23 And saith Paul pray for Kings and all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty 2 Tim. 2.1.2 Then must we pray that Kings and those in authority may be a meanes to help us to lead a peaceable quiet honest and godly life and then say presently that they have no more to governe us in a godly life than heathen Princes but Kings must read in the Law of God all the dayes of their life that they may learne to feare the Lord their God and keep all the words of this Law and doe them Deut. 17.10 19. If this doth not satisfie see one place more 2 Sam. 22.3 The God of Israel said the Rock of Israel speake to me he that ruleth over men must be just and not only so but ruling in the feare of God If this sufficeth not let them shew whem or where any lawfull calling was debard from the work of Reformation if they cannot then why should this honourable calling be excluded We may read of many callings that put to their hand in repairing the walls of Jerusalem which was a Type of the Church as the Apothecaries Goldsmiths Merchants and others and Rulers that put their hand to the worke and commended but their Nobles are branded for this that they put not their necks to the worke of the Lord see Nehem. 3.5 I grant that Ministers are to informe the Church what is the will of God concerning Reformation but the Church and People are to doe it in obedience to Gods Commandment and the commandment of the Magistrate see both these Ezra 6.14 these were heathen Kings and were they also Types of Christ Again shall heathen Princes have their hand in the worke of Reformation and shall Christian Kings be barred from it shall those without the Covenant and without Grace doe it and shall not Christian Kings and Magistrates being in the Covenant and in the state of grace doe it those that are not blind may see their folly In the next place it wil be demanded whether Magistrates have the same authority in Ecclesias●icall things as in Civill I answer no there be two differences to be marked First in civill causes it ordereth all and executeth all but in Ecclesiasticall it hath power to order al but not to execute thē the Magistrate indeed ordereth and prescribeth an all but the Min ster is he that executeth in Ecclesiasticall causes Secondly Civill Authority hath power over all the things of men as their words and actions body and goods but not over the things of God as the Word and Sacraments Faith and Conscience and all the graces of Gods spirit wrought in the heart civill power hath no rule over these for saith Christ Give unto God the things of God and unto Cesar the things of Cesar Secondly this authority exten●●eth to all sorts of persons as well Ecclesiasticall as Civill but so as it reacheth not beyond the out ward man it 's to the body life conversation outward things but not to the soul conscience of which God is the only Lord governour Now if it be demanded how many kinds of Civill Government there be I answer it is of three sorts first in one person which is a Monarchie 2. In more then one when the government is in a few States and Peeres this may be called Aristocrificall or a Parliamentary way of government 3. When it lyes in the body of the People this is called a popular governement by one of these three is every Common-wealth governed Here I need not to dispute which of these is the best kind of government for a Christian Common-wealth to be governed by I suppose a populer government is the way to sedition and to Civill wars and mutinies in a Common-wealth and Monarchiall would be a very heavy burden for a free Nation to beare when Reheboam told them he would make their yoake heavy and whip them with Scorpions he almost lost all his Subjects 1 Kings 12.14 Then I conceive a Parliamentary way of government to be most agreeable to Gods word and most comfortable beneficiall to all the people when the three States are assembled the King entring a Covenant with the Lords and Commons representing the whole body of the land Thus all the Elders of Israel came to Hebron and David made a Covenant with them in Hebron before the Lord and they annoynted David King over all Israel 1 Chro. 11.3 And when Joash was annoynted King all the chiefe of the Fathers of Israel came to Jerusalem and all the Congregation made a Covenant with the King in the house of God 2 Chron. 23.2

which they hope to be freed from all civil power and government witnesse that heretical booke intituled The personal reigne of Christ upon earth which affirmeth that all civil power and government shall be cast downe before the end of the world a thousand yeares this hath great approbation among them and they the meane time desiring and expecting when all Thrones and powers shall be cast downe that they may live without rule or government But see my answer to it in that booke intituled The Saints inheritance after the day of judgment and for the present let it suffice that the Scripture mentioneth but three commings of Christ one spirituaily when hee changeth the heart and st●mpeth his owne Image of grace upon it Secondly when he came visibly in the fl●sh In the fulnesse of time God sent his Sonne Gal. 4 4. This was done when the word was made flesh and dwelt among us John 1.14 The third is yet expected at which comming he shall judge both quick and dead and the heavens must receive him un●● the restitution of all things Acts 3.21 Thefore no other comming to be expected before the end but here we may see how they declare their affections to civil government when as they expect that Christ shall come and free them from all obedience to it and that a thousand yeares before the end of the world But here some may reply and say to me thus you affect neither Antinemians nor Familists Anabaptists nor Papists Brownists nor prophane Protestants then what is it you would have I answer I desire to be found faithful to Luther's Protestation and to Calvin's Institution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations and those that took that protestation were ever afterwards called Protestants we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations therefore I doubt not but we have many amongst us who will hazard lives and States and all they have to maintain that protestation and so by the good blessing of the Lord will prove themselves good and faithfull Protestants But for the second although I call it Calvin's Institutions yet not as if he had made it of his owne head but as a faithfull servant of Jesus Christ he hath faithfully declared all the Counsell of God as Paul did Acts 20.27 to all his fellow-brethren that all may see what a Church Christ hath instituted in his word Also this doth well agree with our late solemne Nationall Covenant in which we have bound our selves with our hands lifted up to the most high God swearing thus That we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Church of Scotland in Doctrine Worship Discipline and Government against our common enemies Now I hope all those that have thus engaged themselves are convinced that their doctrine worship discipline and government are agreeable to Gods Word else why have we bound our selves to preserve it there and to acknowledge the enemies of it to be our common enemies yet I deny not but as it is there it may have some failings which may admit of reformation The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ or the good of his Church but whatsoever is commanded by the God of heaven let it be diligently done Ezra 7.23 Againe wee have sworne to endeavour the reformation of religion in England Scotland and Ireland in doctrine worship discipline and government according to Gods Word and the best reformed Churches and for this I hope we are convinced that the Presbyteriall is the best reformation else why do we bind our selves to preserve it in Scotland we are or should be resolved be resolved before we vow and not after vowes to make enquiry Prov. 20.25 Againe we swear that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion confession of faith sorme of Church-government directory for worship and Chattechising but if Scotlands government and discipline must not be altered the case is cleare that we have bound our selves to uniformity with them in the fore-mentioned things Let therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Phil. 3.15 Thus you see the harmony between our protestation and Luthers protestation as also betweene our Covenant and Calvins Institution thus far blessed be the Lord for our blessed union therefore my motion I hope will not seem strange when I shall desire faithfulnesse to our late Protestation and to our solemne Covenant not as though I did question the faithfulnesse of our reformers for blessed be God they have already done more then some yeares agone we thought we should ever have lived to see or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish pray for their perseverance That as their hands have laid the head stone thereof their hands also may finish it and when they bring forth the foundation of this house with shouting we shall cry grace grace unto it Zech. 4.7.9 But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bastwick's case saying that base fellow Calvin for so that old Francis White the Prelate of Ely called that ever to he honoured Divine saying that he arose in an obscure come of the world and violated and overthrew all order and authority in the Church and would also have demolished the authority of the Magistrates and then the pr●late of Canterbury avouched his Episcopal authority and preeminence over his brethren to be only from God very much blaming Calvin for his factious spirit said that they held the crownes of Kings upon their heads for no Bishop no King and those that would have no Bishops sought to overthrow all governement and so he concluded with honourable expressions to that strumpet Synagogue of Rome saying she was a true Church and that she did not sin in any fundamental points and so the rest blaspheming the holy Scriptures calling them the refuge of heretiques and schismaticks and that they could not be knowne to be the word of God but by the Fathers These are they that blame Calvin for his factious spirit and call him base fellow and that he should seeke to overthrow all order and authority n the Church and to demolish the authority of the Magistrate Again the Prelate Whitgift and Saravia dash one against another about ruling Elders and P●esbiteries Whitgift doth acknowledge they ought to be under a Tyrant but not under a Christian Magistracy the other

Infants are heirs of the Kingdome of Heaven for of such is the Kingdome of Heaven Mat. 19.14.18.14 And they are members of Christ 1 Cor. 12.13 And the imbracing of Christ was a true token of their adoption Mat. 19.15 Thus infants are joyned in common with full growne men therefore although they abstaine from the supper for a time it hinders not but that they pertaine to the body of the Church 13. He addeth that none is made our brother but by the spirit of adoption which is given only by the hearing of faith this objection hath been often answered that it is spoken of men of yeares which is not required in Infants this hearing of faith but is this sufficient to prove that God neither will nor can bring home any of his elect but by the ordinary meanes of the Word preached shall we shut all the world out of heaven because they have not this ordinary meanes of salvation as we have why then shall we limit the holy one of Israel as though he were not able to graft Infants into Christ by his spirit because the manner how is hidden from us 14. Hee objecteth that Gornelius was baptized after hee had received the holy Ghost Acts 10. But what of this because one was so must all be so I have shewed the contrary by many examples read Acts 8.15.16.17 The holy Ghost was faln upon none of them Yet they were baptized in the name of the Lord Iesus 15. Here this blasphemer saith by regeneration we are made Gods and that they be Gods to whom the word of God is spoken This saith he accordeth not to children that be Infants All that I will say at this time to this damnable errour is this to shew their hellish inference from some places where Kings and Magistrates by reason of their offices are called Gods being his Vice-gerents or Deputies upon earth Hence they would gather that all the saithfull are deified that they may the better banish Infants out of the Church 16. He saith that Infants cannot be accounted new men because they have not been begotten by the word This I have often answered to belong to men of yeares yet Gods spirit can worke without the ordinary meanes 17. Here he brings another allegory saying in the Law a sheep a goate were not offered in sacrifice as soone as they came out of the wombe Here I might answer that the first born of man and beast was consecrated to the Lord as soon as it came out of the wombe Exod. 13.2 18. He affirmeth that none can come to Christ but they that have beene before prepared of Iohn I answer had those Infants beene with Iohn whom Christ embraced and blessed away with such false principles 19. Here he calleth for Patrons such as Trismegistus and the Sibylls to prove that holy washing pertaine to none but them that are grown of age here this man discovers his honourable esteeme of the baptisme of Christ who will reduce it to the Ceremonies of the Gentiles that it may be no otherwise administred then pleaseth Trismegistus but we more esteem the authority of God whom it hath pleased to make Infants holy to himselfe and to admit them with that holy signe the force whereof they did not yet understand neither do we count it lawfull to borrow any thing out of the cleansings of the Gentiles that may change in our baptisme the everlasting inviolable law of God which he hath established concerning circumcision 20. Last of all he maketh this argument that if it be lawfull to baptize Infants without understanding that baptisme like an interlude may be in sport administred of boyes when they play But of this matter let him quarrell with God by whose commandement Circumcision was common to Infants before that they had attained to understanding was it therefore a thing to bee played with or subject to the follies of Children that they might overthrow that holy ordinance of God but it is no marvaile that those reprobate spirits although they were vexed with frenzie do thrust in all the grossest absurdities for defence of their errors because God doth with such giddinesse justly take vengeance of their pride and stubbornnesse So much for the 20. arguments of Servetus and his brethren the Anabaptists One objection I find since which is this that Christ and his Apostles did enjoyne all that they baptized to make profession that they had justifying faith although they had it not I an Christ said some of you beleeve not for Iesus knew who they were that beleeved not John 6.64.66 And the Apostles say thēselves that the holy Ghost was faln upon none of those in Samaria yet they were baptized in the name of the Lord Iesus Acts 8.16 Then shall we think that Christ and his Apostles would enjoyne them to make profession of a lye to say they have justifying faith when they had it not or did Christ and his Apostles engage themselves to beleeve that the baptized had justifying faith when they knew the contrary and so beleeve a lye against their owne conscience But they display their folly and reply saying the knowledge of Christ was above the rule and therefore he might cause them to make profession of a justifying faith though he knew they had it not but what blasphemy is this to make Christ the author of their dissembling and not only so but a desembler himselfe to professe that they had justifying faith which say our Anabaptists was the cause of baptisme when he knew they had it not Hence we may gather that knowledge of sin gives free toleration of sinne for Chrst knew they had no justifying faith yet he might baptize them But this is no rule say our Anabaptists for other Ministers because they do not know that they have no justifying saith as Christ did so then by the doctrine of Anabaptists if our Ministers know that Infants have no faith they may baptize them but if they doe not know that they have no justifying faith then they must not baptize them Now all sober-minded men may see how rashly they trouble the Church of Christ with brawls and contentions for baptizing of Infants but it will be profitable to consider what Satan goeth about with this so great subtilty even to take away from us the singular fruit of affiance and spiritual joy which is to be gathered hereof and to diminish also the glory of the goodnesse of God for sweet it is to godly minds to be certified not onely by word but also by sight to our eyes of the great favour that we have obtained of our heavenly father both to us and our posterity How should this stirre up thankfulnesse that God is not only in Covenant with us but with our seed after us this thankesgiving and praise unto our God for this mercy is the thing that Satan seeks to hinder by depriving our Infants of this ordinance of baptisme Now if Satan could hinder this assurance of the grace of God to our Posterity he would soone stifle all the promises that ever God made to us and our posterity after us in his word hence would follow in stead thereof unthankfulnesse and sloathfulnesse to instruct our children in godlinesse for what encouragement have we more then this to bring them up in the feare of God when we consider that even immediately from their birth the Lord taketh and acknowledgeth them for his Children Oh then let us labour to see the bountifull goodnesse of God towards us and let us offer to him our children who will give them a place among them that be in his family and houshold of faith yea he will make them members of his Church and heires of his everlasting Kingdome Then what heart can be so cruell to debar his litle Infants from the ordinance of baptisme which is the doore of entrance to all the mercies of God both here and hereafter Psal 102.28 For saith Luke all the people that heard him and the publicans justified God being baptized with the baptisme of John But the Pharisees and Lawyers rejected the counsell of God against themselves being not baptized of him Luke 7.29.30 FINIS