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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	leave_v	lord_n	2,600	5	3.6008	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52051	A sermon of the baptizing of infants preached in the Abbey-Church at Westminster at the morning lecture, appointed by the honorable House of Commons / by Stephen Marshall ...	Marshall, Stephen, 1594?-1655.	1644 (1644)	Wing M774; ESTC R876	44,378	66

this can have no place of an Argument in any case where one of the Parents is not an Infidell but this was not the case among the Jews Hagar and Thamar and the Concubines however sinfull in those acts yet themselves were beleevers belonging to the Covenant of God and that barre lay not against their children as did in the unbeleeving wife indeed if a beleeving man or woman should adulterously beget a childe upon a Pagan a Heathen or Unbeleever there this objection deserves to bee further weighed but here it comes not within the compasse of the Apostles Argument Before I passe from this second conclusion let me further shew you why the Lord will have the children of beleeving Parents reckoned even in their Infancy to belong to him First his own beneplacitum his free grace and favour which moves him to shew mercy to whom he will is a sufficient answer to all But secondly he will have it for his owne glory It is the honour of other Princes that all who are born in their kingdome should be accounted borne their Subjects and the honour of great Masters that the children of their servants born in their houses should be born their servants Solomon counts it a peece of his glory that he had servants born in his house And on the other side it is a dis-honour to a King not to be able legally to lay claime to those born in his kingdome but that another King yea an enemy might legally challenge them to be his Subjects So is it with the Lord he having left all the rest of the world to be visibly the devils kingdome will not for his owne glories sake permit the devill to come and lay visible claime to the sonnes and daughters begotten by those who are the children of the most High And thirdly he doth it both for the comfort and duty of those who are in Covenant with him partly I say for their comfort and priviledge while they may see their children visibly to be provided for by a better Father under a Covenant of Grace to whose care and under whose wing they may leave them when themselves shall faile and partly to be an obligation to bring them up for God not to themselves much lesse to the devill but ever to look upon themselves in the education of their children to be but nursing Fathers and Mothers to train them up in the nurture and feare of the Lord unto whose kingdome family and Covenant they thus belong I have been the larger upon these two first Conclusions because indeed the proving of these gains the whole cause if the Covenant be the same and children belong to it then they are to be owned as Covenanters and to be admitted to the distinguishing or discriminating sign betwixt Gods people and the devils and this the most learned of the Anabaptists doe professe that if they knew a childe to be holy they would baptize it In the other Conclusions I shall be more briefe The Lord hath appointed and ordained a Sacrament or seale of initiation to be administred unto them who enter into Covenant with him Circumcision for the time of that administration which was before Christs incarnation Baptisme since the time of his incarnation both of them the same Sacrament for the sp●rituall part though differing in the outward Elements both appointed to be distinguishing signes betwixt Gods people and the devils people both of them the way and means of solemne entrance and admission into the Church both of them to be administred but once and none might be received into the Communion of the Church of the Jewes untill they were circumcised nor into the Communion of the Church of the Christians untill they be Baptized none but the circumcised might eat of the Paschall Lamb none may but those who are baptized be admitted to eat the Lords Supper which succeeds in the room of the Passeover and this our Lord himselfe taught us by his own example who was circumcised as a professed Member of the Church of the Jews and when he set up the new Christian Church he would be initiated into it by the Sacrament of Baptisme Of this Conclusion there is no great doubt but because some of the Anabaptists doe deny the Sacrament of Baptisme to succeed in the roome place and use of Circumcision be pleased to observe how plaine the Apostle makes it Coloss. 2.8 9 10 11 12. where the Apostles scope is to disswade the beleeving Christians from the rudiments of the world and Jewish Ceremonies and observations upon this ground that we are compleate in Christ and that in him as in the head the Church hath all perfections and because he would take them wholly off from Circumcision the use wherof ingaged them to the use of the rest of Jewish Ceremonies he tels them that in Christ we are circumcised with a Circumcision made without hands a better Circumcision then the Jewes was in putting off the body of the sinnes of the flesh by the circumcision of Christ And whereas the Jewish teachers would be ready to object that the receiving of the inward grace of Circumcision did not make them so compleate as Abraham and his seed was because they also had an outward sensible signe whereby they might be farther perswaded comforted and confirmed to this he answers ver. 12. That neither is this priviledge wanting to Christians who have as excellent and expresse a Sacrament of it being buried with Christ in Baptisme the effect whereof he there sets downe and therefore they needed not Circumcision as their false Teachers insinuated thereby directly teaching that our Baptisme is in stead of their Circumcision And the Analogy lies betweene two Sacramentall types of the same substance regeneration to both Jews and Gentiles And in truth had not Baptisme come in the roome of it the Apostle could not have pitched upon a worse instance then that of Circumcision which was so much valued by them and was so great and usefull a priviledge unto them Nor had there been any reason to have here named Baptisme but that he meant to shew Baptism to Christians was now in the roome of Circumcision to the Jews That by Gods owne expresse order infants as well as growne men were in the time of the Jewes to be initiated and sealed with the signe of Circumcision Whether Jewes by nature or Proselytes of the Gentiles one Law was for them al if they receive the Covenant they and their children receive Circumcision and although as I touched before this signe was actually applyed onely to the Males yet the females were virtually circumcised in them as is apparent both because the whole Church of the Jewes were called the Circumcision and because by Gods expresse order no uncircumcised person might eate of the Passeover which we are sure the women did as well as the men And whereas some who see which way the strength of this Conclusion bendeth doe

of it in their lives and conversations So much for the first Conclusion that the Covenant of grace for substance was alwayes one and the same Ever since God gathered a distinct select number out of the world to bee his Kingdom City House-hold in opposition to the rest in the world which is the kingdom city house-hold of Satan he would have The Infants of all who are taken into Covenant with him to bee accounted his to belong to him to his Church and Family and not to the devils As it is in other Kingdoms Corporations and Families the children of all Subjects borne in a Kingdome are borne that Princes Subjects where the Father is a free man the childe is not born a slave where any are bought to be servants their children born in their Masters house are born his servants Thus it is by the Laws of almost all Nations and thus hath the Lord ordained it shall be in his kingdome and family the Children follow the Covenant-condition of their Parents if he take a Father into Covenant he takes the Children in with him if hee reject the Parents out of Covenant the children are cast out with them Thus without all question it was in the time of the Jews Gen. 17.9 c. and when any of any other Nation though a Canaanite or Hittite acknowledged Abrahams God to be their God they and their children came into covenant together And so it continues still though the Anabaptists boldly deny it Act. 2.38 39. when Peter exhorted his hearers who were pricked in their hearts to repent and be baptized for the remission of sins he useth an Argument to perswade them taken from the benefit which should come to their posterity for the Promise saith he is unto you and unto your children and to all that are afarre off even as many as the Lord our God shall call if once they obey the call of God as Abraham did the promise was made to them and to their children whether they who obey this call were the present Jews to whom he spake or were afarre off whether by afarre off you will meane the Gentiles who as yet worshipped afar off or the Jews or any who as yet were unborn and so were afarre off in time or whether they dwelt in the remotest parts of the world and so were afarre off in place the Argument holds good to the end of the world Repent and be baptized for the remission of sins and ye shall receive the Holy Ghost For the Promise is made to you and to your children they shall bee made free of Gods City according to Abrahams Copy I will be thy God and the God of thy seed Let Zacheus the Publican once receive Christ himselfe be he a Gentile as some thinke he was be he a great sinner esteemed as a heathen as wee all know he was let him professe the faith of Christ and the Covenant of Salvation comes to his house for now he is made a sonne of Abraham that is Abrahams promise now reacheth him Neither can the evidence of this place be eluded by saying the promise here meant is of the extraordinary gifts of the Holy Ghost to speake with tongues c. For we all know that all who then beleeved and were baptized did not receive those extraordinary gifts of the Holy Ghost and beside this Argument remaines still in force to be used to the end of the world Who ever beleeves and is baptized shall receive remission of sinnes and the gift of the Holy Ghost Which was not true if by the Holy Ghost was meant onely those extraordinary gifts Nor secondly can it be avoyded by that shift of others who interpret it thus To you and your children as many of them as the Lord shall call that is say they whether your selves or your children or any other whom the Lord shall call if they repent and be baptized they shall receive the gift of the Holy Ghost for it is plaine that the strength of this Argument lieth in this That if they did repent and were baptized the promise should be made good to them and to their children and what comfortable argument can this be taken from respect to their children if the Apostle must be interpreted as these men would have him viz. You and your ch●ldren have hitherto beene an holy seed but now if you beleeve in Chr●st your selves your children shall bee in no better condition then the rest of the Pagan world strangers from the Covenant of God but if afterward any of them or any of the Heathen shall for their parts beleeve and be baptized their perticular persons shallbe tooke into Covenant but their children still left out Had this thinke you beene a comfortable Argument to perswade them to come in in relation to the good of their children after them The plaine strength of the argument is God hath now remembred his Covenant to Abraham in sending that blessed seed in whom he promised to be the God of him and his seed doe not you by your unbeliefe deprive your selves and your posterity of so excellent a gift And except in relation to the Covenant there was no occasion to name their children it had beene sufficient to have said a promise is made to as many as the Lord shall call As plaine it is out of the 11. of the Rom. 16. c. where the Apostles scope is to shew that we Gentiles have now the same graffing into the true Olive which the Jewes formerly had and our present graffing in is answerable to their present casting out and their taking in in the latter end of the world shall be the same graffing in though more gloriously as ours is now Now all know that when they were taken in they and their children were taken in when they were broken off they and their children were broken off when they shall be taken in in the latter end of the world they and their children shall be taken in and that because the root is holy that is Gods Covenant with Abraham Isaac and Jacob extends yet unto them when their unbeleefe shall be taken away The root being like Nebuchadnezzars tree the tree hewen downe and the root bound with a band of yron untill seven times were passed over it and then the bands should be broken and the root should spring and the tree should grow againe so their present Nation like this tree is cut downe and this holy root the Covenant made with their forefathers is suspended bound with an iron barre of unbeliefe blindnesse being come upon them unt●ll the fulnesse of the Gentiles be come in and then all Israel shall be saved And marke that in all this discourse the holinesse of the Branches there spoken of is not meant of a personall inherent holinesse but a derivative holinesse a holinesse derived to them from their Ancestors the first fruit is holy the lumpe holy the root holy the bra●ches