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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	good_a	heart_n	treasure_n	3,167	5	9.8219	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84133	The Anabaptists ground-work for reformation: or, New planting of churches, that no man, woman, nor child, may be baptized, but such as have justifying faith, and doe make profession thereof, before, to the baptizer, found false, with all things depending thereon. As being contrary to the Scriptures, and to the examples of Christ and his Apostles, ... Proved by severall arguments. Whereunto one T.L. a principall baptizer, (and apostle in their account) hath given his answers. Unto which answers, replies are also made by I.E. and some arguments annexed, proving, that the children of all such beleevers as were baptized, and so received into the Church, might be baptized, and received also. With a brief declaration what the true reformation is, and shal be, farre above these Anabaptists, and all such carnall builders conceits. And who the two witnesses of God are, by whom chiefly it is to be performed. Imprimatut [sic]. Iames Cranford,	Etherington, John, fl. 1641-1645.; Lamb, Thomas, d. 1686.	1644 (1644)	Wing E3381; Thomason E50_2; ESTC R23515	28,610	37

baptized such of whom some fell away as also some of them did whom Christ baptized and some continued having obtained a more excellent pretious faith by a more excellent and more peculiar gift of of the Spirit as is evident by Ioh. 6.66 67 68 69. Act. 4.31 32 c. Acts 1.2 3. c. Act. 14.15 16 17 18.19.20 If Christ had intended to give a rule to his Ministers that they should baptize none but such as had justifying faith then doubtesse he having perfect knowledge would himselfe have baptized none but such onely and would have given straight charge to his Ministers as Paul did in another case to Timothy 1. Tim. 5.22 Lay hands suddenly on no man so unto them Beware that ye baptize no man suddenly but stay till he shew that pretious faith by his works and words of his mouth proceeding from the good treasure of his heart which is the fruit whereby ye shall know it and him also that his heart is purified by that faith and then baptize him If T.L. could shew such an example of Christ and rule for baptisme as this he might say something to his purpose otherwise nothing And as for his boast of refelling the agument I leave it to the reader to consider how he hath done it The second Argument If the Rule of Christ had been to baptize none but such Disciples as were to be judged to have justifying faith Then would not Christ have baptized any that he did not so judge of But Christ did baptize such as he did not so judge of Therefore that was not the rule The answer of T. L. I deny the Major Proposition because Christs knowledge was above the rule given to the Ministers The Reply of I. E. Here again T. L. makes Christs knowledge a ground for him to practise above the rule as he calls it given to the Ministers as if Christ were so unmercifull as to enjoyne his Ministers a rule to observe which he knew they could not and that himselfe though he could would not that he might by his knowledge give them a contrary example not for them to follow though hee knew they could but that they must necessarily either judge that to be which is not or that they were utterly ignorant of and so sinne not doing it of faith This is the consequence of T. L. his doctrine The third Argument If Christ or his Apostles had taken it for granted that all whosoever they baptized had before it eaten Christs flesh and drunk his blood beleeved in him unto justification and life had received his Spirit of adoption and so judged of them Then did they contradict their owne judgements in saying to some of them so soon after Except ye eate the flesh of the Sonne of Man and drink his blood yee have no life in you Ioh. 6.53 There be some of you that beleeve not Ioh. 6.64 He that hath not the Spirit of Christ the same is none of his Rom. 8.9 Some of you have not the knowledge of God c. 1 Cor. 15.34 I feare lest when I come I shall not find you such as I would c. 2 Cor. 12.20 21. But neither Christ nor his Apostles may be said to contradict their own judgements Therefore they did not so take it for granted nor so judge neither was it the rule The Answer of T. L. To which I answer first that some of your Scriptures quoted prove not your proposition because that although a man have justifying faith another may say unto him Except yee eate the flesh of the Sonne of Man and drink his blood ye have no life in you And this may be said to him also He that hath not the Spirit of Christ the same is none of his Secondly I answer that neither Christ nor his Apostles did require any to be baptized but such as did professe they had justifying faith and therefore if there were any contradiction it was in them that did professe to have justifying faith and had it not and not in Christ nor his Apostles Thirdly I answer That although Christ did not take it for granted nor so judge of all that were admitted to baptisme to have justifying faith when they were admitted because he had power to discerne above the rule given to the Ministers of Baptisme yet the Apostles did at the time when they were received to baptisme though afterward some did discover themselves destitute thereof And therefore it was the rule The Reply of I. E. To the first where T. L. denieth some of the Scriptures quoted to prove the proposition and allowing the rest he thereby grants the proposition proved but the places he excepts against prove it also For if Christ had so judged and taken it for granted then he would not himselfe have said Except yee eate the flesh of the Sonne of of Man and drink his blood ye have no life in you There be some of you that beleeve not Neither would Paul have said to one that he judged to have the Spirit of Christ and to be his as in the way of suspition He that hath not the Spirit of Christ the same is none of his For Paul did not judge when he judged upon seeming shewes or thinking but of knowledge upon sure evidence So that these places as well as the rest doe prove the Proposition true That if they had so judged as T. L. would have it then did they contradict their own judgements Secondly where he saith That neither Christ nor his Apostles did require any to be baptized but such as did professe to have justifying faith and so making the contradiction to lie in them that professed they had it and had it not T. L. here speaks as if indeed Christ and his Apostles did enjoyne the people to make such a profession when they were to be baptized else they might not be baptized and so enjoyne them to professe a lie and themselves to beleeve it and so judge upon their profession which is very false and wicked for any to speake or think Neither was Christ or his Apostles so unwise as to judge or conclude in their minds upon such an uncertain profession For although there were some that had justifying Faith were true Israelits such as worshipped God and wrought righteousnes as Nathanael and Cornelius the Eunuch Lydia c. who might give such testimony of that pretious peculiar faith as that although they were not yet so much as Disciples of Christ both Christ and his Apostles might and that truly so judge of them And when they had preached Christ now come and his Gospel unto them and they gladly receiving it they might baptize them which before they might not though they had justifying Faith and that they knew it Although I say these could give such a testimonie of that speciall faith as that not only Christ but also his Apostles after him could rightly judge of it yet was it not the rule for outward baptisme neither did they

outward appearance and make it but a thinking or a conceiving or a knowing probably at the most which is no knowing at all for he will have it agree with that which he had said before in his answer to the fift argument these words The Apostles indeed might judge that those whom they conceived to have justifying faith according to probalitie might possibly be destitute of it according to certainty and so make it like this But there is no marvelling at T. L. herein for there be many that will concurre with him in this opinion of his because although every man hath the gift and can know and judge a good tree and a bad tree by their fruit and that certainly for a man cannot be said to know that to be which is not certainly so yet the gift of knowing the fruit of a man and the heart by the fruit the words which proceed from the good or evill treasure of his heart is not so common This gift is a speciall gift peculiar to the children of Wisedome onely For who did know and judge rightly of John the Baptist and of Christ by their fruit the words that proceeded out of their mouthes and justified that excellent wisedome from above which they spake and uttered but the children of wisedom as Christ saith But wisedome is justified of her children as Matth. 11.19 So here Matth. 7.16 Ye shall know them by their fruits Doe men gather grapes of thornes or figges of thistles Even so every good tree bringeth forth good fruit but a corrupt tree bringeth forth evill fruit And concludes Wherefore by their fruits ye shall know them Ye saith the Lord he doth not say every man nor the wise and prudent of the world but ye even they and onely they for whom he gave thankes unto God saying I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast shewed them to Babes c. Matth. 11.25 those whom he had a little before so often pronounced Blessed Matth. 5. and now in this place Mat. 7. fore-warneth them of false Prophets that should arise and come unto them in sheeps clothing but inwardly were ravening wolves such as if it were possible should deceive even the very elect and saith Ye shall know them by their fruit know them and that certainly otherwise it cannot be knowing neither could it availe them And if any man shall object the words of St. Paul against this where he saith What man knoweth the things of a man but the spirit of man which is in him Even so the things of God knoweth no man but the Spirit of God 1 Cor. 2. and say here the Apostle seemeth to make it a thing impossible for one man to know the things of another mans heart but his own spirit which is in him Even so the things of God c. To which I answer It is true the Apostle doth not onely seem but he saith it plainly as a thing whereof no man is ignorant For what man saith he knoweth the things of a man c. But we are to consider his words that follow Now we have received saith he not the spirit of the world but the Spirit which is of God that we might know the things that are freely given us of God which things also we speak not in the words that mans wisedome teacheth but which the holy Ghost teacheth comparing spirituall things with spirituall things But the naturall man saith he receiveth not the things of the Spirit of God for they are foolishnes to him neither can he know them because they are spiritually discerned But he that is spirituall judgeth all things yet he himselfe is judged of no man 1. Cor. 2.11 12 13 14. By which words the Apostle removeth the objection quite and sheweth that although it be true that the naturall man knoweth not nor can discern the things of man much lesse the things of God because they are spiritually discerned yet the spirituall man they that are spirituall having the Spirit of God the mind of Christ they can th●y both know God and Christ and the things of God by the words which proceed out of his mouth and they know also the things of man by the words that come forth of his mouth from the good or evill treasure of his heart for from out of the abundance of the heart the mouth speakes as Christ saith Luke 6.45 And so by their fruit they can and doe know them which the naturall man cannot possibly doe This is the rule that Christ hath given to his Church and chosen people the humble and meek who have received his Spirit whereby to know a false Prophet and also a true a false-hearted Christian brother and also a true when they discover their hearts by their words which some time or other they cannot but doe as Christ saith Matth. 7. But this is not the rule for outward baptisme as T. L. would make it Christ did not enjoyne his Apostles and Ministers thus to know and judge of the hearts of men before they baptized them Nay then they might as well lay their hands on them also before it in approbation of them which was alwayes performed after baptisme Neither did Philip so know and judge of the hearts of them of Samaria whom he baptized whereof Simon Magus was one yet he judged rightly of them all he saw and knew that they beleeved so farre in that kind as made them meet for outward baptisme even Simon Magus as well as the rest and did not lay his hands on any of them but left them so till their fruit might make them manifest But after some time had passed and that Peter was come to Samaria and having searched them and finding the hearts of some of them right in the sight of God he approving them laid his hands on them and they received the gift of the holy Ghost But finding the heart of Simon Magus to be otherwise he rejected him onely reproves him and bids him repent of his wickednesse c. So Peter tried them throughly and did not lay his hands suddenly on any of them according to which also Paul practised Acts 19.5.6 and so chargeth Timothy saying Lay hands suddenly on no man c. 1 Tim. 5.22 and so the order of these principles of Christ is set down and described Heb. 6.1 2. and so the Apostles and Elders in their time preached and practised according as Christ gave them example order and rule preaching as he did saying The Kingdome of God is at hand repent ye and beleeve the Gospel Mark 1.15 according to that which he spake Luke 24. And that repentance and remission of sinnes should be preached in his name among all Nations beginning at Jerusalem vers 47. For these are the first principles of Christ the doctrine of Baptismes which whosoever did beleeve assent unto and gladly receive became Disciples and were baptized with outward