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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	holy_a	scripture_n	2,400	5	5.5262	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47448	A counter-antidote, to purge out the malignant effects of a late counterfeit, prepared by Mr. Gyles Shute ... being an answer to his vindication of his pretended Antidote to prevent the prevalency of Anabaptism, shewing that Mr. Hercules Collins's reply to the said author remains unanswered : wherein the baptism of believers is evinced to be God's ordinance, and the baptized congregations proved true churches of Jesus Christ : with a further detection of the error of pedo-baptism : to which is added, An answer to Mr. Shute's reply to Mr. Collins's half-sheet / by Benjamin Keach.	Keach, Benjamin, 1640-1704.	1694 (1694)	Wing K54; ESTC R18808	95,415	63

to make every believing Parent a like Root to his posterity with Abraham to his Seed as some have done and this Man seems to do is a great abuse of the Sacred Text. For this would be to set up another wall of separation or partition betwixt believers and their seed and unbelievers and their Seed as the Old one wa● which is now broken down between Jews and Gentiles according to Eph. 2. 14 15. as also a knowing of Men after the Flesh i. e. after fleshly Descent external Priviledges c. 2. The first Fruit spoken of we understand to refer to Isaac Jacob and the Holy Partriachs who were given to Abraham as the first Fruit of the Covenant of Grace God made with him who were all Holy as Abraham their Root was Holy that is Spiritually and Inherently Holy 3. By the Lump may be meant the whole Body of the Elect or Spiritual Seed of Abraham who lived from the time the first Fruit was given him until the Gospel Days who were all Holy as the Root also By Lump cannot be intended the whole Nation of the Jews as Mr. Shute positively affirms in Page 82. for it so what consistency can there be in the Apostles words and Argument The Apostle speaks of the Elect Israel not of the fleshly and Carnal Israel take this Mans words the first Fruit the Jews c. the Lump or whole Nation of them and here is the same Root on which the Gentiles are grassed Page 82. He confounds the first Fruit and Lump together and says by it is meant the whole Nation of the Jews What Text can be wronged worse We grant 't is the same Root that all Gentile believers partake of the fatness of which the godly Jews pertook of under the Law viz. the Blessings of the Covenant of Grace made with the Root Abraham but what is this to our Carnal Seed as such 4. By the Branches who are said to be Holy also certainly is to be understood those Elect ones of Israel who were living in the Apostles Days as vers 5. even so then at this time also there is a Remnant according to the Election of Grace Now observe the Apostle speaks in vers 17. of some Branches that were broken off and of the Gentiles who were like a Wild Olive Tree being grassed in these Branches that were broken off were the unbelieving Jews who at that time comprehended the whole national Church of Israel for all that believed that were Jews were transplanted into the Gospel Church these Branches that were broken off sprang from the same Root as Abraham was their Father according to the Flesh and Legal Covenant and for a time seemed true Branches they were of Israel though not Israel Rom. 9. 6. they were the Children of the Flesh but not the Children of the promise they were in the external Covenant but being not in the Covenant of Grace by Faith and the Old Covenant being now gone and taken away they were cut off and no more lookt upon as Branches in any sense They were Branches in the Old Testament Church but there is a new will made a new and last Testament confirmed and ratifie by the Death of the Testatour Jesus Christ and the fleshly Seed as such have no such legacy left them as in the Old Testament viz. to be Members of the New Testament Church that running to none but to such who believe c. but they not believing or for their unbelief were cut or broken off 1. Not broken off the Covenant of Grace as Mr. Shute intimates because they never were in that Covenant 2. Not broken off Gods Election for to that they did not belong But 3ly They were broken off and their Children as such or as so considered so that they are no more a visible Church of God nor a People in any Covenant relation to him Yet we are not to conceive although those unbelieving Jews were in this Sense broken off from their old standing and Church state that their Children who believed were rejected and lost no no they that did believe in Christ and submit to the new dispensation were by Faith grafted into Christ and upon the profession of their Faith were united also to the Gospel Church and became members thereof And so with the believing Gentiles did partake of the fatness of the Covenant of Grace God made with Abraham and of the Blessings and Priviledges of the Gospel Church and doubtless this is the very truth of the matter according to the main Scope and design of the Holy Ghost in this Chapter Now then Mr. Shute greatly wrongs this place of Sacred Scripture 1. Whilst he argues that the Jews were broken off from the Covenant of Grace 2. He wrongs the Text whilst he says it was no dissolution of the Jewish Church but an excommunication of those unbelieving Persons out of it by which he intimates as if the Jewish Church state still remains and that the believing Gentiles are grafted into that old Legal Church that is removed and gone for ever 3. He wrongs this Text whilst he would have all unbelievers Children of the Jews broken off the Covenant of Grace for to that he seems to refer For those of them that were in it were not broken off from that Covenant nor could be and those of the Jewish Children that believed were in the like good Estate with believing Gentiles and their believing Children and many of the Children of the unbelieving Jews did no doubt own Jesus Christ believe in him and were implanted into the Gospel Church 4. Whilst he pleads for believing Getiles and their Infants as such to be taken into the Covenant of Grace and so made Members of the Church of Christ now as the Children of the Jews were Members of the Church under the Law for this he affirms Page 81 82. 5. Whilst he applies the Holiness and Infection here meant to outward Dispensation only in the visible Church which is meant of saving Grace in the invisible 6. Whilst he makes every believing Parent a like root to his posterity with Abraham to his Seed he may as well say every believer is a common Father to all that believe as Abraham was For both these Conclusions I infer from his notion 1. Reader Pray observe that the Jews that believed not were broken off from being any more the People of God in any Covenant relation to him and this was for their unbelief and their Church State being gone by the Dispensation of the Gospel and by the bringing in the Gospel Church 2. That whosoever either Jews or Gentiles who are grafted into Christ the true Olive and into the Gospel Church must believe or be grafted in by Faith i. e. by their own Faith and own consent not by the Faith of their Parent be made Members of the Church under the Gospel no but must believe themselves as well as their Parents 't is not enough now to say we have Abraham to our

they affirm they do perform it by their Sureties Answ. If Suretiship for Children in Baptism is not required of God and the Sureties do not cannot perform those things for the Child then Suretiship is not of God and so signifies nothing but is an unlawful and sinful Undertaking But Suretiship in Childrens Baptism is not required of God and they do not cannot perform what they promise Ergo. Do they or can they cause the Child to sorsake the Devil and all his Works the Pomps and Vanities of this wicked World and all the sinful Lusts of the Flesh In a Word Can they make the Child or Children to repent and truly believe in Jesus Christ for these are the things they promise for them and in their Name Alas they want Power to do it for themselves and how then should they do it for others Besides we see they never mind nor regard their Covenant in the Case and will not God one Day say Who has required these things at your Hands Arg. 7. If there be no Precedent in the Scripture as there is no Precept that any Infant was baptized then Infants ought not to be baptized But there is no Precedent that any Infant was baptized in the Scripture Ergo. If there is any Precedent or Example in Scripture that any Infant was baptized let them shew us where we may find it Erasmus saith 'T is no where expressed in the Apostolical Writings that they baptized Children Union of the Church and on Rom. 6. Calvin saith It is no where expressed by the Evangelists that any one Infant was baptized by the Apostles Iustit c. 16. Book 4. Ludovicus Vives saith None of old were wont to be baptized but in grown Age and who desired and understood what it was Vide Ludov. The Magdeburgenses say That concerning the baptizing the Adult both Jews and Gentiles we have sufficient Proof from Acts 2 8 10 16 Chapters but as to the baptizing of Infants they can meet with no Example in Scripture Magdeb. Cent. l. 2. p. 469. Dr. Taylor saith It is against the perpetual Analogy of Christ's Doctrine to baptize Infants For besides that Christ never gave any Precept to baptize them nor ever himself nor his Apostles that appears did baptize any of them All that either he or his Apostles said concerning it requires such previous Dispositions of Baptism of which Infants are not capable viz. Faith and Repentance Lib. Proph. p. 239. Arg. 8. If whatsoever which is necessary to Faith and Practice is left in the Holy Scripture that being a compleat and perfect Rule and yet Infant-Baptism is not contained or to be found therein then Infant-Baptism is not of God But whatever is necessary to Faith and Practice is contained in the Holy Scriptures c. but Infant-Baptism is not to be found therein Ergo. That the Scripture is a perfect Rule c. we have the Consent of all the Ancient Fathers and Modern Divines Athanasius saith The Holy Scriptures being Inspirations of God are sufficient to all Instructions of Truth Athan. against the Gentiles Chrysostom saith All things be plain and clear in the Scripture and whatsoever are needful are manifest there Chrysost. on 2 Thess. and 2 Tim. 2. Basil saith That 〈…〉 ould be an Argument of Infidelity and a most certain Sign of Pride if any Man should reject any thing written and should introduce things not written Basil in his Sermon de Fide Augustine saith In the Scriptures are found all things which contain Faith manner of Living Hope Love c. Let us saith he seek no farther than what is written of God our Saviour lest a Man would know more than the Scriptures witness Arg. in his 198 Epistles to Fortunat. Theophilact saith It is part of a Diabolical Spirit to think any thing Divine without the Authority of the Holy Scripture Lib. 2. Paschal Isychius saith Let us who will have any thing observed of God search no more but that which the Gospel doth give unto us Lib. 5. c. 16. on Levit. Bellarmin saith That though the Arguments of the Anabaptists from the defect of Command or Example have a great Use against the Lutherans forasmuch as they use that Rite every where having no Command or ●xample theirs is to be re●ected yet is it of no Force against Catholicks who conclude the Apostolical Tradition is of no less Authority with us than the Scripture c. this of baptizing of Infants is an Apostolical Tradition Bellarm. in his Book de Bapt. 1 1. c. 8. Mr. Ball saith We must for every Ordinance look to the Institution and never stretch it wider nor draw it narrower than the Lord hath made it for he is the Institutor of the Sacraments according to his own Pleasure and 't is our part to learn of him both to whom how and for what End the Sacraments are to be administred Ball in his Answer to the New-England E●●ns p. 38 39. And as to the Minor 't is acknowledged by our Adversaries it is not to be found in the Letter of the Scripture And as to the Consequences drawn therefrom we have proved they are not natural from the Premises and though we ad●●●● of Consequences and Inferences if genuine yet no● in the case of an Institution respecting a practical Ordinance that is of meer positive Right Arg. 9. If Infant-Baptism was an Institution of Christ the Pedo-Baptists could not be at a loss about the Grounds of the Right Infants have to Baptism But the Pedo-Baptists are at a great Loss and differ exceedingly about the Grounds of the Right Infants have to Baptism Ergo 't is no Institution of Christ. As touching the Major I argue thus That which is an Institution of Christ the Holy Scripture doth shew as well the End and Ground of the Ordinance ●s the Subject and Manner of it But the Scripture speaks nothing of the End or Ground of Pedo-Baptism or for what reason they ought to be baptized Ergo 't is no Institution of Christ. The Minor is undeniable Some affirm as we have shewed p. 15. it was to take away Original Sin Some say it is their Right by the Covenant they being the Seed of Believers Others say Infants have Faith and therefore have a Right Others say They have a Right by the Faith of their Sureties Some ground their Right from an Apostolical Tradition others upon the Authority of Scripture Some say All Children of professed Christians ought to be baptized others say None but the Children of true Believers have a Right to it Sure if it was an Ordinance of Christ his Word would soon end this Controversy Arg. 10. If the Children of believing Gentiles as such are not the natural nor spiritual Seed of Abraham they can have no Right to Baptism or Church-Membership by virtue of any Covenant-transaction God made with Abraham But the Children of believing Gentiles as such are not the natural nor spiritual Seed of Abraham Ergo. Arg. 11. If no Man can