Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	damnation_n	drink_v	eat_v	10,899	5	8.2264	4	false

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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 baptis●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 frō 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 expositiō 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 judgmēt it were good to have thē 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

to prove it to be more safe and tolerable that many should have the government that they may mutually help one another and one teach and admonish another if any advance himselfe higher then it is meet there may be others to restraine his wilfulnesse so then in case a King be a child and not able to order the affaires of his Kingdome or in case he want naturall abilities or in case he be led away by evill Counsellors then the Magistrates ought to make supply that neither the King nor his Subjects may suffer wrong This way of government gives more honour to Kings then any other because this procures the love and happinesse of the Subjects when as Monarchicall brings feare misery and slavery upon them so then this kind of government is the best wherein King and people do rejoyce in each others happinesse Again it may be demanded if the chiefe Magistrate and the rest be at variance the contention encrease so through ill-affected persons that it produce civill wars amonst us now what are the inferiour people to do in this case and who are they to side withall I answer first they must not stand as ne●●ers or spectators to behold and see the ruine of the Kingdome but they must enquire on whose side God is as wise Gamaliel said If this work be of men it will come to nought but if it be of God ye cannot overthrow it lest happily ye be found to fight against God Acts 5.38.39 Shouldst thou helpe the ungodly and love them that hate the Lord therefore is wrath come upon thee from the Lord 2 Chron. 19.2 Neither must we stand as spectators Vriah said unto David The Arke and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open field shall I then goe into my house to eate and to drinke and to lye with my wise as thou l●vest and as thy soule liveth I will not do this thing 2 Sam. 11.11 Curse ye Meroz and the Inhabitants thereof yea curse them bitterly because they came not to the help of the Lord against the mighty Judg. 5.23 Then who is on the Lords side who that will march furiously like Jehu against all the cursed enemies of God those Antichristian Idolaters and have no peace with them so long as the whoredomes of Jesabel and her witcherafts are so many and if the Princes of ●ud●● be li●●e them that remove the bounds God will po●re out wrath upon them ●●k● water Hos 5.10 Then if such a boundlesse Prince shall command obedience to his boundlesse humour must he be obeyed It may be that Ephraim being oppressed and broken in judgment will shew it in this because he willingly walked after the commandement vers 11. But now the question is what did that boundlesse Prince get by his commanding and crackt-brain'd Ephraim for his blind obedience mark saith the Lord I wil be unto Ephraim as a moth and to the house of Judah like rottennesse Yea I will be to Ephraim as a lyon and as a young lyon to the house of Judah I even I will teare and goe away I will take away and none shall rescue him vers 12.14 Therefore we must not so obey the King as to make us disobey the King of Kings unto whose Scepter all Kings must yield obedience therefore when Daniel disobeyed the Kings proclamation he answered with a cleare conscience saying against thee ô King I have done no ●urt Dan. 6.22 So then we must put difference between our obedience to God and our obedience to man when God commands we are not to reason with flesh and blood nor call into question the lawfulnesse of it God is greater then man and he gives no account of any of his matters Job 33.12 13. It is our duty to put in practise with all speed what God commands us but when man commands we must bring it to the tryall and see how it agrees with that perfect rule of Gods command and if it agree not with Gods command we must not obey it as for example God commands that we shall not murder now if the King do command us to murder this contradicts Gods command and therefore must not be obeyed King Saul said to the footmen that stood about him turne ye and slay the Priests of the Lord but the servants of the King would not put forth their hands to fall on the Priests of the Lord 1 Sam. 12.17 And King Pharoah sent unto the Mid-wives say●ng when ye do the office of a Mid-wife to the Hebrew women if it be a sonne ye shall kill him but if a daughter she shall live But the Mid-wives feared God did not as the King of Aegypt commanded them therefore the Lord dealt well with the Mid-wives Exod. 1.16 17.20 Againe the Lord saith thou shalt not make to thy selfe any graven Image or likenesse of any thing nor bow down to them nor worship them Now if the King of Babylon set up a golden Image and command all to fall downe and worship it then which must be obeyed the three Children answered the King saying we are not carefull to answer thee in this matter nay further they say unto him in plaine tearmes be it known unto thee O King that we will not serve thy Gods nor worship the golden Image which thou hast set up Dan. 3. Again the Lord saith I will that men pray every where lifting up holy hands without wrath and doubting 1 Tim. 2.8 And men ought alwaies to pray and not to faint Luke 18.1 Now if King Darius shall make a decree that whosoever shall aske a petition of any God or man ●o● the space of thirty dayes shal be cast into the Den of lyons now which must be obeyed give eare to Daniel and he will tell thee who regardeth not the decree of the King but maketh his petition three times a day Dan. 6.13 Againe Christ saith to his Apostles Goe ye and teach all Nations baptizing and teaching them to observe all things whatsoever I have commanded Math. 28.19.20 But when Peter and Iohn were obeying this command of Christ they were brought before the Councel● and they charged them not to speake and teach any more in the name of the Lord Jesus now what must they do Peter and Iohn answered and said unto them Whether it be right in the sight of God to hearken to you more then God judg ye for we cannot but speake the things we have heard and seene Acts 4.18 19 20. After this they were taken and brought before the Councell againe who said unto them did not we straightly charge you not to teach in this name and behold you have filled Jerusalem with your Doctrine and intend to bring this mans blood upon us and they answered We ought to obey God rather then men Acts 5.17 18 19. The feare of men brings a snare Prov. 29.25 Thus wee may see that although Magistrates must be obeyed yet

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