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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	according_a	lord_n	way_n	3,348	5	4.6967	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77397	Anabaptism, the true fountaine of Independency, Brownisme, [double brace] Antinomy, Familisme, and the most of the other errours, which for the time doe trouble the Church of England, unsealed. Also the questions of pædobaptisme and dipping handled from Scripture. In a second part of the Disswasive from the errors of the time. / By Robert Baillie minister at Glasgow.	Baillie, Robert, 1599-1662.; Baillie, Robert, 1599-1662. Dissuasive from the errours of the time.	1647 (1647)	Wing B452A; Thomason E369_9; ESTC R38567	187,930	235

them for he only admonishes us to be sparing cautious in our reasoning from proportion in positive and institute worship his advice we mind to follow as very reasonable for we doe not from analogy infer the institution of Baptisme or any other positive worship onely the application of Baptisme a worship instituted by an expresse command to a certain subject to wit infants and to reason thus far yea farther from proportions and analogies is the frequent custome both of Christ and his Apostles thus the Lord proves it lawfull for his Disciples to pluck the ears of corn on the Sabbath from Davids eating of the shew-bread and the Apostle proves the necessity of maintaining the Ministers from not muzling of the mouth of the Oxe that treadeth out the corn and their living by the Altar who serve at the Altar 1 Cor. 9.9 But the greatest stick is upon the antecedent Baptismes succession to Circumcision we therefore prove it from Col. 2.11 12. Baptisme succeeds to Circumcision Col. 2.11 12. In whom also ye are circumcised with the circumcision made without hands in putting off the body of the sinnes of the flesh by the Circumcision of Christ buried with him in Baptisme wherein also you are risen with him The Apostle here shewing our compleatnesse in Christ tels us that we have in him the main thing signified by Circumcision the spirituall Circumcision of the heart not made with hands the putting off of the body of sin also that in place of the abolished rite of Circumcision we have the new rite of Baptisme whose substance and signification was the very same with Circumcision a buriall with Christ and a resurrection with him a killing of the body of sin and quickning of the new man in the life of every grace The Apostle in this his parallel and comparison of the two Sacraments is clear in making the substance and signification of both to be really one In this also that Circumcision is put away and accomplished by the comming of Christ the body of all the old shadows but that Baptisme yet remains in the Christian church in place of Circumcision having the same ends and significations therewith Many dissimilitudes are here brought by some to hinder all proportion analogy and parallel betwixt these two Sacraments but how many soever can be brought they will prove no more but that those two are not one which was never affirmed by any things that are like and agree onely in some third cannot possibly be one for identity destroys analogy and similitude But if two concordances betwixt Baptisme and Circumcision be made good the third for which we reason will of its own accord follow if it be clear that Circumcision and Baptisme be both of them seals of the same covenant and both of them initiating seals it follows that if infants were capable of the one they are also of the other If the first two doe not clearly enough appear from the last passage of the Apostle there be many more Scriptures beside to make them evident The first similitude betwixt Baptisme and Circumcision is their sealing of the covenant of grace Circumcision did seal the Covenant of grace and the blessings therein contained this of Baptisme was never questioned but of Circumcision the Anabaptists did ever deny it we prove it first from Gen. 17.11 Gen. 17.11 and it shall be a token of the covenant between me and thee what covenant was this whereof Circumcision is here called a token or as the Apostle speaks Rom. 4.11 a sign and a seal Moses expresses it in the 7. v. calling it an everlasting covenant wherein God promised to be a God to Abraham and to his seed after him this covenant must be of grace since the Lord the fountain of grace and glory promises therein to communicate even himself to Abrahams posterity It is true according to the wise and wonderfull dispensation of the grace of God both under the Law and Gospel the promise is preached to the whole seed and all the members of the visible church whether elect or reprobate but what is offered to all in the Word and Sacraments is conferred onely upon the elect by the efficacy of his grace who works all in all according to the good pleasure of his will It is clear also from Deut. 30.6 Deut. 30.6 that Circumcision was a seal of the covenant of grace and the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that thou mayest live here the thing signified by the rite of Circumcision is the sanctification of the Spirit and the planting of the love of God in the mortified heart which without all doubt are two of the principal promises of the covenant of grace Likewise Rom. 4.11 Rom. 4.11 is so clear that in reason it ought to stop all mouths from farther debating in this point and he received the sign of Circumcision a seal of the righteousnesse of faith Whence we reason The covenant that brings to Gospel justification to the righteousnesse of faith to remission of sins and happinesse is the covenant of grace But the Apostle there affirms Circumcision to have been a seal of such a covenant Ergo. It 's true the covenant of grace The covenant of grace has been diversly administred but ever the same and never mixed in its administration before Christs comming in the flesh was cloathed with many shadows of now abolished ceremonies and had adjoined to it upon mount Sinai the old covenant of works to be a severe paedagogue for the pointing out the way to Christ unto the very unruly children of Israel and for keeping them in awe and terrour by its threats and curses also for alluring them to obedience by its temporall promises we grant because of those adjuncts the covenant of grace is sometimes spoken of as an old covenant and is distinguished from its very self as it was administred by Christ after his incarnation the old dresse of Sinai being changed as of an old garment but that the thing was ever the same advised Christians must be loath to doubt for if the covenant which the Lord made with Abraham and his seed under the Law be not truly and substantially the new covenant of grace we desire to know by what means they obtained either grace or glory and to put all the Fathers of the Old Testament in so beastly a condition as excludes from grace and glory who dare be so insolent Now if we grant them a covenant which did bring them to a state of grace in this life and of glory hereafter how can we deny it to be gracious That which they speak of a mixed covenant is not much to the purpose we did never deny the adjunction of ceremonies and temporall promises and the whole covenant of works unto the covenant of grace under its first administration yea under the very New

to be killed with the rest of the prophane world DDD Ibid. p. 3. Hophman did lean upon the authority of Prophecies and revelations EEE He did believe and professe that Strasburg was chosen of God that as of old out of Jerusalem the Gospel was propagated unto all the parts of the world so it should be restored again from that Town by his Ministery and the labours of other new Apostles FFF Ibid. p. 5. He judged that no reformation was to be attempted but according to the example of the Apostles in the day of the Pentecost GGG Ibid. He did not approve Jo Mathies Anabaptisme he was neither an author nor approver of tumults but both by word and writ he did testifie his grief therefore and did forewarn that the end of Corah Dathan and Abiram would follow that way HHH Historia Davidis Georgii p. 14. The Doctrine of the Monasterians about Polygamy and the corporall reign of Christ was mightily impugned by the Hophmanists especially by John Mathy of Middleburg who had come out of England and thereafter for Hophmans tenets was burnt at London III Ibid. Menno the son of Simon had lately cast away the Priestly habit in the village Witmars near the Town of Bolswerp KKK The Mennonists did teach that no extraordinary calling of Apostolick authority was to be expected LLL They taught also that no other estate of Christs Kingdom upon earth was to be expected then such as this day did appear to wit a State subject to the Crosse MMM Ibid. p. 8. The Mennonists avowed that the Hophmanick expectation of an Apostolick Spirit was fanatick and the Monasterian hopes of restoring all things by violence was seditious and to be condemned NNN Vide infra cap. 2. OOO Historia Davidis p. 13. Some of the wiser of the Anabaptists being vexed with their inward divisions did labour much and at last obtained that the chief Doctors of all sides might meet at Buckhold a village in Westphalie for a friendly conference upon the chief questions PPP Vide supra HHH QQQ Historia Dav. Georgii p. 16. His tongue for a punishment of his boldnesse was bored through by the Hangman RRR Ibid. p. 14. So sharp was the dispute that the Monasterians were likely to have fallen upon the Hophmanists and killed them SSS David George a quiet man and not tumultuous carried himself as a mid man assaying all things to draw the parties to some agreement and he became the author and writer of the friendly transaction TTT Ibid. p. 10. The Battenburgicks and Monasterians condemne their opposites as Antichrists on the other side the Hophmamanists and Mennonists do condemne the former as furious and seditious robbers with whom they refused to eat VVV Ibid. p. 102. Martin Bucer gave not over to presse them with curtesie and arguments while he had brought them back to the union of the Church XXX Ibid. p. 178. In prayer he was earnest and ardent Ibid. p. 171. Divers were astonished with admiration at the shew of his humility chastity and holinesse YYY Ibid. p. 18. He would not be inferiour unto the Monasterians and Battenburgicks who sometimes for three whole dayes and sometimes for four whole dayes did fast from meat and drink ZZZ Ib. At last he did require that the Langrave would deliver the other Letters unto the Emperour Charles assuring that his Doctrine was not from himself but from God he confidently avowed both to the Langrave and to the rest of the Princes that God had revealed unto him and had fully set before his eyes yea put him in possession of life eternall Ibid. p. 97. The title of the writ which he sent to Charles the Emperour and the rest of the States was a humble and serious admonition written by the command of the omnipotent God diligently to be obeyed because it contained those things whereupon life eternall did depend AAAA Historia Dav. p. As Moses is not disgraced when he is said to be obscured and overcome by Jesus according to the flesh so there is no injury or contumely offered to Christ according to the flesh when he is said to be overcome or obscured by Christ according to the spirit The Doctrine of the Apostles was lame childish and ineffectuall for the full and solid understanding of the things of God BBBB Vide infra CCCC Historia Dav. p. 111. Some noble and wealthy families did put themselves and all their goods in the hand of this deceiver acknowledging and confessing him to be the lawfull heir and just possessor of them all DDDD Ibid. p. 78. None of all the followers of David were found who did not willingly at the first interrogation offer and professe themselves Anabaptists for all of them were prepared for Martyrdome as if they had been going unto a marriage feast Their shew of holinesse in their conversation together with their readinesse and chearfulnesse to suffer death did ravish many with admiration the men were beheaded the women were drowned to the number of 35. among whom there was none who did not pant with an earnest desire for death so far were they from acknowledging or craving pardon for any of their Errours EEEE Ibid. p. 171. He commanded both by word and writ that none of his followers should communicate their tenets to others because the time was evill in the which it behoved a wise man to keep silence and Jacob was to put on the garments of Esau that he might be safe from the danger of the wicked Bulinger l. 2. p. 43. they taught that it was free to make confession of faith or not according to the times that when great dangers did presse it was lawfull for the faithfull to dissemble and be silent for it was enough before God if a man in his heart did stick to the truth albeit outwardly before men he did deny it for men ought not for Religions cause to cast themselves open to death and torments for no profit does come to God by our death therefore for peace and quietnesse sake every one in the matter of Religion may conform himself to them among whom he lives FFFF Apocalypsis Haeresiarcharum in Davide Georgio comming into Basil he did buy a house in the City and another in the Country he obliged many by gifts he was so much in alms-deeds and actions of religion as saved him from the least suspicion his wealth was great and his houshold-stuffe rich GGGG Gangrena Clopenburgy p. 425. The crafty man by giving his oath to the Magistrate and haunting Church meetings and doing good offices to his neighbours keeping a good house his whole family going in a good fashion he purchased the favour not only of the people but of those that were in place and did live in quietnesse and splendour HHHH Ibid. Three years after his death the blasphemous errours of the man being revealed by an act of the Senate his papers and books were burnt by the hand of the Hangman also his Coffin and bones were burnt to ashes

either eating of bread or drinking of water but however there is a positive precept that hinders them from participation of the Lords Supper they cannot remember the Lords death they cannot examine the state of their own heart no such impediment is put in their way by the hand of God to keep them from baptisme M. Tombes observes it that long before John the Baptists days baptisme was in use among the Jews and M. Marshal adds from the Talmud Maimonides and other Authors that it was a very ancient custome to baptize all that were circumcised infants as wel as their parents women as well as men and that this custome of baptizing all that were added to the Church as well children as others did continue in all ages among Christians is proved at length by many without any satisfactory reply but we intend here to dispute from Scripture alone 7. Argument Infants are partakers of remission of regeneration of life eternal Wee shall bring but one other reason and so passe on To whom the Lord gives the whole signification of baptisme from these men ought not to withhold the outward sign thereof But to some infants the Lord gives the whole signification of baptism For the proof of the major we need not alledge the equity of giving the lesse to them that gets the more of not denying the shell and the cask to them who enjoy the kirnell and the pearl for the Apostles words prove it sufficiently Acts 10.47 Acts 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we and he commanded them to be baptized in the name of the Lord the Apostle here reasons from one part of the signification of baptisme and that but a temporary blessing the extraordinacy gifts of the holy Ghost to the outward sign of baptisme how much more may we conclude it from its whole ordinary signification The ground of this reason is granted by the principall of our adversaries who profess their willingnesse to baptize any infants of whom they were certain that they had the saving graces of the holy Ghost avow their exclusion of infants from baptism upon this ground mainly that they beleeve they are excluded from the covenant of grace remission of sins the saving graces of the Spirit till in the years of discretion they be brought actually to beleeve The minor that some infants have the whole signification of baptisme is thus proved Who have remission of sins regeneration and right to eternall life they have the whole signification of baptisme But some infants have all these The major is clear I prove the minor None enters into heaven but they whose sins are remitted who are regenerate and to whom life eternall belongs But some infants enter into heaven Ergo. The minor is not questioned for the words of Christ of such is the kingdome of heaven and the confession of the adversaries puts it out of doubt The major also is clear from Revel 21.27 And there shall in no wise enter into it any thing that defileth Nothing comes into heaven but what is perfectly purged justified sanctified glorified also Ioh. 3.5 Iesus answered Verily verily I say unto thee except a man be born of water and of the Spirit he cannot enter into the kingdome of God and Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one man many shall be made righteous As Adam makes all that are descended of him sinners infants as well as others so Christ communicates his righteousnesse to all who are in him to all whom he receives and acknowledges to be his without any distinction of Jew or Gentile male or female young or old who ever have interest in Christ are justified and sanctified by him Now that some infants especially these elect ones who die before the age of discretion have interest in Christ and his covenant hath oft been proved If it be said that infants by this argument may be admitted to the Lords Supper we deny it for the Lord himself hath put a barre to keepe them off from that Sacrament also they are not capable of the whole signification of the Lords Supper for the thing signified therein is not the Lords body and blood simply but his body to be eaten and his blood to be drunken by the actuall faith of the communicants of this active application infants are not capable but in baptisme no action is necessarily required of all who are to be baptized for as the body may be washed without any action of the party who is washed so the vertue of Christs death and life may be applied in remission and regeneration by the act of God alone to the soul as a meer patient without any action from it CHAP. VI. The Antipaedobaptists Objections answered M. 〈◊〉 c. M. ●om●s and M 〈◊〉 O●jecti●● THE exceptions which use to be taken to infant-baptisme goe about in a number of late Treatises the principall are as I take it in the three last which I have seen upon that subject the declaration of the publick dispute intended betwixt sixe of the prime Preachers of the Anabaptists and some City Ministers Mr Tombs exercitation and the namelesse Treatise of Baptisme In the first are nine Arguments in the second eight and some more in the third Who desire to see large and solid answers to all these and to what else is brought to any purpose by any other of their companions let them look upon M Marshals Sermon and its vindication M ● Blacks three Treatises and M. Cottons Dialogue for the time they who are in haste may have this short reply to the main arguments of the three named Authors They are in effect but few all invented by the old Anabaptists Take upon all these two generall observations First that what ever any of them has is all borrowed from the old Anabaptists in whom the spirit of the worst heresies did rage who will be at the pains to compare the writs of the Authors in hand with that which Zuinglius Bullinger Guy de Bres Ainsworth and others have set down in the name and words of the old Anabaptists shall finde that our late opposers doe adde little that is considerable to the arguments of their Fathers Secondly that all the arguments which either the elder or later Anabaptists bring against Paedobaptisme are but two or three at most when they are increased to a greater number it 's but the same body put in many diverse habits by a needlesse variation of shapes M. Cox first Argument 〈◊〉 makes examples alone a full rule The nine Arguments of the publick disputants have not as yet so far as I know been honored w th any answer neither do I think was there any necessity of it for the Disputants do so insolently out-bragge the City Ministers and the matter of their Arguments has so often been answered in divers