Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	lord_n	prophet_n	word_n	7,026	5	4.2906	3	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

should leave the word of God and serve tables but we will give our selves continually to prayer and to the ministery of the word Acts 6.2.4 And who is sufficient for these things 2 Cor. 2.16 But it may be they will object these words of Paul For ye may all prophesie one by one that all may learn and all may be comforted 1 Cor. 14.31 I answer this is Schooles disputation If any thinke himselfe to be a Prophet or spirituall that is furnished with spirituall gifts and have a willing inclination to be a Prophet to the prayse of God and the good of the Church let him acknowledge that the things that I write unto you are the commandements of the Lord vers 37. Let the Prophets speake two or three and let the other judge the spirits of the Prophets are subject to the Prophets vers 29.32 But here is no encouragement for Tradesmen to meddle with the Ministery but they will object that men of Cyprus and Cyrene when they were come to Antioch spake unto the Grecians preaching the Lord Jesus And the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11.20.21 I answer these were extraordinarily called and furnished immediatly from Christ as the Apostles and those 70. Disciples were but this manner of calling is now ceased as I said before but they will object that the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Acts 13.15 Hence they would gather that any of the brethren may preach I answer those brethren there spoken of were certaine Prophetâ— and Teachers of Barnabas and Simon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul or at the least some of these as Barnabas Saul and Iohn that were their Ministers ver 1.2.5 For when that motion was made then Paul stood up and beckned with his hand said men of Israel ye that fear God give audience vers 16. So that it was not spoken to all the people but for some of them to preach that were sent amongst them by the Church saith Paul have not we power to forbeare working for so hath the Lord ordained that they which preach the Gospell should live of the Gospel 1 Cor. 9.6.14 If the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnall things Rom. 15.27 So much for the ministery alone Next he blames both the Magistrates and Divines that are assembled for two things First for going about to reduce all our distractions and Schismes into one way of worshipping God I answer there is but one way to heaven saith the Lord I will gvie them one heart and one way that they may feare me for ever Jer. 32.39 Again there is but one body and one spirit one hope one God one Mediator one faith one baptisme Ephes 4.4 Then why should not all our distractions and schismes be reduced to this one way of worshipping God seeing all other ways misse of heaven Again the very end why God sent Christ was to gather together in one all things in Christ Ephes 1.10 And the example of the Primitive Christians they had all one heart and soule Acts 4.32 And Paul exhorts to be of one mind to live in peace and the God of Peace and love be with you 2 Cor. 13.11 Nay further saith he I beseech you brethren by the name of the Lord Iesus Christ that ye speake the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1.10 But will not they have our distractions and schismes reduced to one way of worshipping God then saith Paul marke them which cause divisions and offences contrary to the doctrine that ye have learned and avoid them for they that are such feare not the Lord Iesus Christ Rom. 16.18 They would lead us from the ancient Prophets to walke in paths in a way not cast up Jer. 18.15 Let us enquire for the old way which is the good way and we shall find rest for our soules Jer. 6.16 Againe we have all one Father one God created us Mal. 2.10 And Christ would have us united in one as he and his father is one Joh. 17.22.23 The second thing for which he blames the collective body of our Kingdome for supposing that the land is scourged for this cause that so many Religions are suffered affirming the contrary that the cause of judgments wrath and stripes is this that all Religions are not suffered his reason is first saith he the consciences of conscious men are as deare to them as their lives 2. Hatred will pursue them that against Gods rule will judge men for their consciences this last reason is grounded upon a false foundation for they do not take upon them to judge the conscience we grant with him that God alone is the judge of conscience and I have shewed at large that Magistrates do but command the outward man as his words and actions and if they offend herein they may punish them in their bodies and goods so then they may command outward conformity in the worship of God and if they be Hypocrites it is from themselves who are not obedient to Gods command which alone reacheth the heart It is true we must obey them for conscience sake yet not from their command but from Gods command Titus 3.1 Rom. 13.1 Now for his reason that is built upon this he saith what hatred must needs pursue them that bring all religions into one although it may be proved the true Religion but saith Christ If the world hate you ye know that it hated me before it hated you If ye were of the world the world would love his owne but because I have taken you out of the world therefore the world hateth you John 15.18 19. Blessed are ye when men revile you and say al manner of evil against you falsely for my names sake Math. 5.11 But saith he our consciences are as deare to us as our lives I answ if their conseience be dearer then Gods word they may quickly be deluded with a blinde conscience and may kill Gods people and think they do God service John 16.2 And that Strumpet in the Prov. 30.20 can wipe her mouth and say she hath done no wickednesse and we seldome heare a Malefactor plead guilty then is conscience such a perfect rule or must it rule the Word of God or Gods word rule the conscience But he replyes that every mans judgement is truth to himselfe as theirs is to them I grant it but the word of God must rule over all Neither doe they take upon them to frame a government for the Church but they search the word and endeavour to find out that forme that God himselfe hath set

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 wâ—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 noâ— 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 whâ—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 â—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

this they plead that they are freed by Christ from all obedience to Magistrates I answer the liberty which Christ hath procured us is liberty of conscience and freedome from the power of sin Satan death hell and condemnation and therfore spirituall but not from temporall or civill subjection Sixtly from Ram. 13.8 the Apostle saith owe nothing to any man but love therefore say they no obedience or subjection I answer there be two kinds of debts 1. a civil debt occasioned by contract and bargaining between man and man the second is a debt to which we are all bound by Gods commandement Law or Covenant but this place is to be understood of the first of these so far as lies in our power but we are bound still in subjection and obedience to the latter and besides in this word love is comprehended all manner of duty whatsoever therefore love is the fulfilling of the whole Law For as love to God includes obedience so doth love to man the same Seventhly from Mat. 17.26 Where Christ had demanded before of whom the Kings of the earth take tribute whether of his owne Children or of strangers and Peter answered of strangers to which Christ replied then are the children free From hence they would gather that there is no subjection due to Magistrates because Kings Sonnes are freed from paying Tribute To this I answer that Christ here speaketh of himselfe who was by his birth the heire of the Crown and Kingdome of the Jewes and therefore by right was to pay none neither did he but to avoid offence but how doth this free othermen from their obecieÌ„ce to Magistrates Eighthly from these words of Paul Yee are bought with a price be yee not the servants of man 1 Cor. 7.23 I answer the Apostle here doth not free servants from their subjection and obedience to them that are their Masters for saith he Servants obey in all things your Masters according to the flesh Col. 3.22 But they must not make them absolute Lords over their soules and Conciences and the graces of Gods spirit in them these are the things of God Now if our conscience move us to obedience it must be from Gods commandement and not from mans for ye serve the Lord Christ therefore do it heartily but mark how as to the Lord and not to men Col. 3.23 24. Ninthly they object from these words of Christ saving The Kings of the Gentiles exercise Lordship over them and they that exercise authority are called benefactors but ye shall not be so Luke 22.25 But what of this here was a strife among the Disciples which of them should be accounted the greatest and Christ to suppresse their ambition told them that their ministery was not like to Kingdomes in which one man hath preheminence above the rest but how doth this place hinder Magistrates of that subjection which is due unto them It is cleare from hence that although the ministry should be equall that one should not exalt himselfe above another yet it ought to be so in Kingdomes therefore civill Government is warrantable and lawfull Tenthly they object that beleevers are governed by the spirit of God and so are able to governe themselves every way and need not any government of man I answer it is one thing what we doe and another thing what we ought to doe we ought indeed so to live as not to need any governours but we doe not live so yea if beleevers could live so yet were the reason nought for the visible Church containes as well bad as good hypocrites as well as sincere Christians and therefore the best Churches stand in need of Magistracy for the punishment of evill doers for the praise of them that do well yea the Church lying open to the malice of Sathan and wicked men standeth ever in need of Magistracy to protect it by force or warre or otherwise Eleventhly they object that all Christians by the law of God are forbidden to kill and saith the Lord speaking of these times under the Gospell that they shall not hurt nor destroy in all my holy mountaines Isa 11.9 I answer Magistrates in executing justice do not do it of themselves but as they are Deputies to the Lord they do but execute his will Iehosaphat said to the Judges take heed what you do for ye judge not for man but for the Lord 2 Chron. 19.6 Then they doing all things by Gods authority they ought not to beare the sword in vaine Rom. 13.4 Therefore David rehearseth this among the vertues of a King To cut off the wicked of the Land and all the workes of iniquity from the Citie of the Lord Psal 101. This made Moses to forget his meeknesse and David his gentlenesse to doe the justice of the Lord The King that sitteth on the throne of judgement spreadeth his eyes over every evill man Again a wise King scattereth the wicked and bringeth the wheel over them Pro. 20.8.26 Take away the wicked from before the Throne and the Throne shal be established in righteousnesse An evill man seeketh only rebellion therefore a cruel messenger shal be sent against him Pro. 16.12.17.11 Thus you see that magistrates may cut off malefactors by death and yet be free from spilling blood or the breach of that Commandement which saith Thou shalt not kill Nay it is their righteousnesse to cut off the guilty malefactor and by so doing they do keep their own hands pure from the blood that those murderers have shed and on the contrary if they do not they are guilty of most horrible wickednesse yet a Magistrate must take heed that hee doth neither with rigorousnesse of mind wound them that he should heale nor with a superstitious affectation of clemency fall into most cruell gentlenesse 12. But they object that under the Gospell Christians shall turne their swords into Plough shares and their spears into pruning hookes Nation shall not lift up sword against Nation neither shall they learn warre any more Isa 2.4 To this I have given a large answer in that book intituled the Saints Inheritance after the day of judgement when the Saints shall inherit all things but till the day that Christ shall come to judgment wars shall never cease they shall fall by the edge of the sword but when shall this be surely very neare the end when there be signes in the Sun Moon and Stars then they shall see the Son of Man in a cloud with power and great glory but what of this I answer when ye see these things come to passe know ye that the kingdome of God is nigh at hand Lu 21.24.25.27.31 Now will you know when wars shall cease I answer when the Son of Man shall come with power and great glory then is that Kingdome of God at hand in which there shal be no wars but then all that offend shal be gathered out of his Kingdome and cast into the furnace of fire and the righteous shall shine as the sun

and Princes with their lyes Hosea 7.3 King Ahaziah walked in the wayes of Ahah for his mother was his counsellor to do wickedly for they were his Counsellors to his destruction for the house of Ahazâ—ah had no more power to keep still the Kingdome 2 Chro. 22.3.4.9 And King Rehoboam refused his Fathers grave Counsellours and hearkened to a company of young upstarts which not onely divided but almost ruined his Kingdome 2 Chro. 10.13 But saith King David mine eyes shall be upon the faithfull of the Land they shall dwel with me he that walketh in a perfect way he shall serve me but he that worketh deceit shall not dwell in my house hee that telleth lies shall not tarry in my sight Psal 103.6.7 And the King said unto them what seemeth you best I will doe 2 Sam. 18.4 It is not for Kings O Lemuel it is not for Kings to drinke wine nor for Princes strong drinke lest they drinke and forget the Law and pervert the judgement of any of the afflicted Pro. 31.4.5 For as a roaring lyon and a ranging beare so is a wicked Ruler over the poare people The Prinee that wanteth understanding is also a great oppressor Pro. 28.15.16 Then saith the Lord to Job out of the whirlewind who is this that darkeneth Counsel by words without knowledge Job 38.2 The Counsel of the Lord that shall stand Pro. 19.21 Saith King David thy Testimonies are my Counsellours Psal 119.24 They should hearken to them that declare unto them the whole Counsel of God Acts 20.27 But it may be some Court-Priest like Amaziah that will informe the King saying The Prophet hath conspired against thee and the Land is not able to beare his words and so bid him be gone and prophesie no more at Bethel for it is the Kings Chappel and it is the Kings Court Amos 7.10.12.13 But for this saith the Prophet Thy wife shal be an harlot thy sons thy daughters shal fall by the sword and the land shal be divided by line and thou shalt dye in a polluted land and Israel shall goe into Captivity vers 16.17 The Pharisees rejected the Counsel of God against themselves Luke 7.30 Shame shal be to him that refuseth instruction but he that heareth reproofe shal be honoured Pro. 13.18 He that reproveth shal afterwards find more favour then he that flattereth with his lips Pro. 28.23 Nathan that was so plaine with the King and said thou art the man when any trouble arose in the Kingdome still Nathan that down-right honest man was sent for then Kings must not free themselves from all admonition for better is apoore and wise child then an old and foolish King that wil be no more admonished Eccle. 4.13 The Lord commandeth to say to the King and to the Queene humble your selves Jer. 13.18 Then Daniel said to the King breake off thy sins by repentance and thine intquity by shewing mercy Dan. 4.27 Now this admonition must be by them that have a calling to it neither must it be without reverence It is not fit to say to a King thou art wicked nor to Princes yee are ungodly Job 34.18 But as Nathan wisely gained upon the Kings affections by a parable and also the woman of Tekoa another time neither be hasty to take up an accusation against an Elder and itreat him as a father 1 Tim. 5.1.19 see Ier. 40 15 16. When the Preacher saw under the sun in the place of judgment that wickednesse was there and in the place of righteousnesse that iniquity was there he refers it to God saying God shal judge the righteous and the wicked Eccle. 3.16 the uses follow 1. Our duty to Magistrates is to think honorably of them first in regard of their office which we must acknowledg to be a jurisdictioÌ„ committed to them from God and therefore to esteeme and reverence them as the Ministers Deputies of God and let us learne of them that doe so as an encouragement of our better obedience to them Secondly we must honour them from the command of God which saith honour the King 1 Pet. 2.17 And the Lord said to Moses rake Joshua a man in whom is the spirit and set him before the High Priest and before all the Congregation and give him charge in their sight that is tell him the nature and manner of his office and charge him to be faithfull in it and then it followes put some of thine honour upon him that all the Congregation of the childen of Israel may bee obedient Numb 27.18.19.20 And Solomon joyntly together commands us to feare God and the King Pro. 24.21 So then Peter would have us to have a high estimation of them and Solomon joyning them together with God himselfe sheweth that holy reverence and dignity that is put upon them Then cursed bee those filthy dreamers that despise dommion and speake evill of dignities Jude 8. And saith Paul ye must needs be subject for conscience sake Rom. 13.5 That is he would have us free in our obedience to them without slavish feare of their power because what is done to them is done to God yet this honourable calling cannot excuse the sins that cleave unto them that are in such places but the calling it selfe is worthy of honour and reverence then whosoever be rulers must be esteemed with us and have reverence in respect of their being rulers Secondly we must not only honour them in our minds but this must be testified by our practise in obeying their lawfull proclamations and in paying tribute and in taking publique office and charges upon us that may serve for common defence or any other lawfull commands For he that resisteth resistoth the ordinance of God therefore be subject Rom. 13.1 Again saith Paul warne them that they be subject to Principalites and powers to obey Magistrates and ready to every good worke Tytus 3.1 And saith Peter submit your selfe to every ordinance of man for the Lords sake 1. Pet. 3.13 To the King as Supreame and to other Rulers that are sent by him for the punistament of evill doers and for the praise of them that doe well and that they may be sincere in their obedience to them Paul exhorts that there may be prayers supplications intercessions and thankesgivings for al men for Kings and all in authority that we may live a peaceable and quiet life in all godlinesse and honesty 1 Tim. 2.1 Now if God doe thus require obedience to Magistrates and he that resisteth the office of Magistracy resisteth Gods ordinance then let them know that God will avenge all disobedience to them After these things when I thought I had finished my worke I looking about me saw a man approaching towards me as I thought to try his power in a single Duel with me I shall desetibe him as neare as I can His proper name is Thomas his Sirname is Nut his general calling an Anabaptist his particular I am uncertaine of yet I suppose a wood-cleaver his descent

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

soules may be saved for all that yet it is of very dangerous consequence to slight or contemn any ordinance of God it is damnable of it selfe without repentance There was a law in Israel that the uncircumcised man-child whose flesh of his foreskin is not circumcised that soule shal be cut off from his people the reason is rendred because saith the Lord he hath broken my Covenant Gen. 17.14 Now it was not the Infant that despised or slighted the Covenant but it was the parents that sinned by slighting or despising the ordinance of God and did procure this judgment upon their child also the childe when he came to age refused to be circumcised and so hee broke the Covenant of God and therefore he was cut off from the people and why may not this be a just judgement of God upon the Parents neglect of the ordinance of baptisme which is come in the place of circumcision And if the Lord were so severe with those that were not circumcised which was a heavy burden for Infants to beare see Ezod 4.26 How much more now baptisme is come in the place of it which is far easier But wash and be cleane 2 Kings 5.13 Then let them take heed how they neglect this ordinance of God for when they expect to have them answer for themselves they may justly answer with contempt and despise the ordinance of God and so for ever be cut off from his people and from the visible Church and so by that meanes debard from the ordinary means of salvation For the Lord addeth to his Church daily such as shal be saved Acts 3.47 Yet I grant that place is chiefly to be understood of the Invisible Church into which who soever shall enter being the Kingdome of grace shall without faile come to the Kingdome of glory for ever But except a man be borne of water that is baptized with water he cannot enter into the Kingdom of God here which is the visible Church and he that is entred into it is either in the invisible or in Gods way to it which is nothing else but heaven begun and heaven is nothing else but grace perfected We al with open face beholding as in a glasse the glory of the Lord are changed into the same Image from glory to glory even by the spirit of the Lord 2 Cor. 3.18 But they will object and say that Infants cannot be knowne to us that they are indeed the children of God and if they be not say they we may not to baptize them I answer the same may be said of men of yeares for we know not certainly whether they be the children of God or no therefore by this argument we may not only exclude Infants from baptisme but men of years yea all sexes and ages from both Sacraments and so admit of none at all into the Church of God But to come a little nearer to them do they beleeve that the patents are the children of God and in Covenant with him then they ought to beleeve the same of their children till they manifest by their wicked life to the contrary For is God the God of the Parents and not the God of their seed this is flat against the tenor of the Covenant Therefore if the child have a right to the Covenant he must needs have a right to the seale of it Secondly they object that Infants have no faith and therefore baptisme is of no use to them I answer they may have the seeds of faith and regeneration although we know it not For without faith it is unpossible to please God Heb. 11.6 And he that beleeveth not shal be damned Mar. 16.16 But howsoever they have an infolded faith because that their parents by their faith receive the promise of God both for themselves and their children so that the faith of the Parents is also the faith of their children And thâ—â—â— to be born of Christian parents and in the Church of Christ is in stead of the profession of faith and so it wil be usefull and profitable for Infants to be baptized Thirdly they will object that Infants know not what is done when they are baptized I answer no more did those Infants that were circumcised yet it was usefull to them and their parents both to have the Covenant sealed unto them and is it not the same also to Christian Infants many benefits come with it it is a meanes to admit them into the fellowship of the visible Church and by that meanes made right members of it For as the Father makes a purchase for himselfe and his children and they being Infants at the time of the sealing of it and so not able to know what was done yet the purchase is not in vaine for them but as those Infants grow to understanding they can rejoyce that they have an interest in their Fathers purchase so will Infants baptized when they come to understanding they will rejoyce in the great love of God that should vouchsafe to take them into Covenant and seale so many gracious promises unto them in the Sacrament of baptisine which will be an engagement to them all their days to endeavour to keepe the conditions of it Fourthly they will object that the weaknesse of the Infant is such that the coldnesse of the water to be dived into it may be the death of the Infant therefore say they it were better to let them grow to more strength and to take the warmnesse of the Summer season rather then to endanger the life of the Infant I answer it is true that dipping the child doth more resemble our spirituall washing for saith the Apostle we are buried with him by baptisme into his death that like as Christ was raised up from the dead by the glory of the Father even so we also should walke in newnesse of life If we be planted in the likenesse of his death we shal be in the likenesse of his resurrection Rom. 6.4.5 But there is no necessity of dipping the Infant to endanger the health and life of it in these cold countries when as the word baptizing signifies not only such a washing that is by diving of the body into the water but that also which is by sprinkling water upon it and the Lord saith by the Prophet speaking of these times under the Gospell Then will I sprinkle cleane water upon you and ye shal be cleane from all your silthinesse Ezek. 36.25 Therefore without all question in these cold Countries sprinkling is accepted Again Gods word teacheth modesty see Deu. 23.13.25 â—â— 12.1 Co. 11.6.14 But what modesty were it for a man or woman grown of age to go naked into the water to be baptized whether it be before one man or before the whole congregation saith Paul let all things be done decently 1 Cor. 14.10 Again we are taught to pray the Lord to keep us out of temptation and we have the example of David's fearfull fall into adultery and murder by

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