Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	receive_v	time_n	3,757	5	3.5636	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97212	Caleb's inheritance in Canaan: by grace, not works, an answer to a book entituled The doctrine of baptism, and distinction of the covenants, lately published by Tho. Patient: wherein a review is taken, I. Of his four essentials, and they fully answered; ergo II. Dipping proved no gospel practice, from cleer scripture. III. His ten arguments for dipping refuted. IV. The two covenants answered, and circumcision proved a covenant of grace. V. His seven arguments to prove it a covenant of works, answered. VI. His four arguments to prove it a seale onely to Abraham, answered: and the contrary proved. VII. The seven fundamentals that he pretends to be destroyed by taking infants into covenant, cleeered; and the aspersion proved false. VIII. A reply to his answer given to our usual scriptures. For infant-subjects of the kingdom, in all which infant-baptism is cleered, and that ordinance justifyed, / by E.W. a member of the army in Ireland.	Warren, Edward, Member of the army in Ireland.	1655 (1655)	Wing W956; Thomason E856_2; ESTC R9139	117,844	134

judge how they cross the doctrines of the Gospel in baptising visible graceless Christless children A. This appeal is made to you that fear the Lord you see what his four last words speak visible graceless Christless children but why visible was Isaac so when an Infant who was the seed of promise and doth not Paul tell us as he was we are children of the promise If as he was then as the seed of covenanting believers as he was Gal. 4.28 see the censorious spirit of this man who is not ashamed to say believers seed are visibly graceless when as Paul tells us they are to be reputed holy 1 Cor. 7. Which way saith the false Prophet went the Spirit of the Lord from me to you when he strikes Micaiah on the cheek If the Apostle tells us that children are holy Mr. Patient will be sure to flye in his face and say they are graceless Christless children However you to whom the appeal is made receive it and when you have done make your complaint to God and be not frighted from owning those which God owns the King is bound to maintain the cause of his subjects And such are Infants For of such is the kingdom And God will in due time plead the quarrel of his covenant against all their opposers it will be seen in this generation P. p. 153. He comes to lay down an Objection of such as would have no baptism at all which though it doth not so properly relate to us that maintain it yet A. I shall give the Reader this hint whatsoever he saith for dipping of believers it hath been already answered And therefore let me advise you to be so far either from casting off the Ordinance or imbracing a false Ordinance that you keep close to that good old way of baptising the family-Infants of Jesus Christ and for the better strengthening of such whose weakness may not be able to oppose Satans depths as that good woman once said she could dye for Christ but was not able enough to dispute for him Besides what is before laid down consider Mat. 21.43 The kingdom of God shall be taken from you and given to another nation bringing forth the fruits thereof The kingdom of God there mentioned was the Church of the Jews who had the laws and the Ordinances of worship amongst them in which kingdom were included as subjects men women and children by vertue of Gods covenant made with Abraham the father of all Church-incorporated-believers both Jews and Gentiles then and now Now saith Christ this kingdom of God should be taken from the Jews and given to the Gentiles from whence then we may easily gather that if Gods kingdom now given to the Gentiles be the same for substance with that which was taken away from the Jews then must the Infants of Church-believers be also subjects of this kingdom as they were then and the reason is undenyable because it is implyed in the words of Christ Not to be another but the same kingdom for had the Jews been fruitful subjects the kingdom had still remained with them and not been removed A second place to be considered is that of Paul Heb. 3.5.6 And Moses verily was faithful in his house as a servant But Christ as a son over his own house whose house are we The Apostles intent was to draw a parallel betwixt the family of God then and now in both which families Christ was the son And the first house was as well Christs house as the second Mat. 21.13 Isa 56.7 compared the inference is this that as the family of Christ in the first Gospel-house to Israel did consist partly of children so doth the family of Christ in this second Gospel-house consist of the same for it would be unreasonable to think that Christ had changed the family and so cut off children now such thoughts represent him to be less faithful then Moses who was but a servant Obj. But what command have you for your practice these are natural inferences but nothing should be practised without a command A. If this Objection be admitted then as before the Sabboth is null because there is not a cleer New-Testament command to keep it and yet should it not be observed the Ordinances of the Gospel must fall For what Ordinances can be practised if there be not a time appointed by Christ that shall bind all Christians which yet must be found out from Scriptures compared the old-Testament and new being laid together and not severed with the constant practice of all Christian Churches from the primitive time so that they may as well make the Sabboth-day Antichristian because it wants such an institution as Infant-baptism for they are inseparable twins 2 But the Scriptures do hold forth a command from Mat. 28.19 Go and disciple all Nations baptizing c. It hath been before cleered that this command reaches children to which I refer the Reader in answer to his four Essentials But the sadness of our times is that men have such itching ears that notwithstanding the Scriptures speak and the spirit speaks and Gods Ministers speak yet they will not hear 3 We that are children under the Gospel have also a Gospel-father to look at For when the father of a family receives rules to walk by and to order his children it is reasonable that they should submit Now the bond of the covenant was given as the standing rule of the house to Abraham as the Church-Father of all covenanting believers both Jews and Gentiles Rom 4.11 12 13 14 15 16 17 18. Gal. 4.28 And therefore if he had a command to in-church his seed whilst Infants Gen. 17 9 10. and to give them the token of the covenant in their generations then look what token or seal God shall affix to his covenant either of circumcision then or baptism now it is and ought to be obliging to all his seed to a thousand generations Psal 105.8 till Christ shall remove it and had not the example of Abraham as a father been binding to the seed the Apostle would not have turned the Christian Churches of the Gentiles to look upon Abraham thereby to rectifie their mistakes in doctrines of faith Ro. 4 1 2 3 4 9 10 11 12 23 24. c. 11 16 2â— Gal. 3.6 7 8 9 so that it is apaâ—ent that what command was given to Abraham as a father in the sense beforementioned is in force to all his children that Objection therefore is null Having laid down these things to be duly weighed I shall pass over many pages which he hath written to such as are against all baptism and shall gâ—ve him a meeting in tother side P. Pag. 160. But some will say they are not drawn forth by a divine power to embrace it though convinc'd to which M. P. answers that where God gives grace there he doth give a power to submit to all his ways and so to this of plunging A. T is an undoubted truth that as God gives

unmoveable again CHAP. XIII The sixth and seventh Fundamentals maintained P. pag. 80 81 83. THis opinion destroys the doctrine and foundation of Gospel-Churches The matter thereof which is Saints by calling spiritual worshippers Ioh. 4.23 lively stones 1 Pet. 2.5 persons redeemed from a vain conversation 1 Pet. 1.18 brought out of darkness into his marvellous light 1 Pet. 2.9 Now this opinion brings in a whole Nation to be a Church all born of their body their seeds seed in their generations This is a setting up the partition wall again betwixt the natural branches and those that are wild by nature 2 The manner of gathering is destroyed and the Lords baptism neglected and a counterfeit baptism set up in the room thereof A. Though this head would require a larger answer yet I shall contract as briefly as I can therefore 1 As to the matter of a Gospel Church it is believers and their seed which I thus prove the Church of Christ is his kingdom in the world to which the tenders of Gospel-Grace and mercy belongs it is therefore called the Gospel of the kingdom Mat. 13.19 before toucht upon It was so before the coming of Christ and it is so since If Grace therefore once took in children to be subjects of this kingdom who then casts them out not Grace for that is unchangeable and therby they were taken in T is the Argument of Paul If God justifies who shall condemn Rom. 8.31 34. If God be for them who shall be against them If grace makes them holy by separating them to a holy use who shall make them unclean and cut them off And that the same bowels of Grace and tender affection remains in Christ to little babes is cleer under the Gospel for of such is the kingdom he doth not say of such was the kingdom For that indeed would have been quickly made use of as a plea against us But of such is the kingdom As if he had said My Kingdome is made up of the same materials as the Kingdomes of the World are not onely of men and women but of children also of such is the kingdome would it not be ridiculous to say there may be a kingdom without children and that this is a metaphorical allusion to the kingdoms of the world is cleer not onely from the words or phrase there us'd but also from other Texts The kingdoms of the world shall become the kingdoms of Christ And Abrahams covenant tells us how it should be namely by multiplying of Abrahams seed in all Nations so as that power at last shall naturally divolve into their hands as it is worthily observed by an eminent Minister of these times Mr Carter upon Abrahams covenant 2. Consider the foundation of this kingdom was laid in Abraham and his seed For though God had his worship before in families from the beginning upon the first promise of Christ yet it came not to a kingdom-worship till the promise was inlarged of multiplying the seed as the stars of heaven And so Isaac was taken in as a subject with his Father though but an Infant-subject and that covenant which took in them was the kingdoms covenant and the seal of the covenant was the seal of the kingdom which reaches as well Infant-subjects as their Parents If then the foundation of the kingdom were parents and children then the building upon that foundation must be also parents and children because it is not a new but a continued kingdom Mat. 21.43 This being duly weighed it will also reach to that other relation the Church stands in to Christ of being his house And so takes in the place quoted 1. Pet. 2.5 And ye as living stones are built up a spiritual house c. Look what materials therefore were laid into the foundation of Gods spiritual house of the same is it carryed up till the top-stone be laid with shoutings Grace Grace And that Gods house under the Law was a spiritual huuse and their worshippers spiritual worshippers is câ—eer because Israel were a sepa ated people from all Nations and were also to be separated amongst themselves from all moral and typical uncleanness either in persons or things in order to a spiritual injoyment of God in his worship they being then as we now to offer up spiritual sacrifices to God holy and acceptable Se 2 Cor. 6.16 18. câ—mpared with Lev. 26.22 Isa 52.11 Ezek. 37.27 ch 44.7 And the having children in that spiritual house did not at all diminish from the worship to make it the less spiritual Isa 56.7 the allusion of the spiritual house under the Gospel is drawn from the nature of Gods spiritual house under the Law My house shall be called the house of prayer of all Nations It was not so called from the walls and stones of the Temple though that also in a sense might be so called but from Israels meeting there who was the prayiâ—g people that God had then in the world and the children were also carryed up to be presented before the Lord Exod. 13.2 Levit. 12.2 6. Luke 2.22 23 24 27. Therefore what ranks or degrees of people there were in the house of prayer then the same was also the house of prayer under the Gospel in all Nations to consist of namely of men women and children therefore the Apostle calls the Church the houshold of faith in which are taken in believers seed this doth also answer that place Joh. 4. spiritual worshippers for such they were under the Law and yet their children also were included The word is there used in opposition to this or that place which they lookt upon themselves bound up to though Christ was come as also in opposition to their manner of worship which was then more carnal Heb. 9.10 Truth was also opposed to the Idol worship of the Samaritans but nothing at all can be gathered to take away the right of children or that imports children not to be fit matter for a Church kingdom or house of God especially considering it was the same covenant of Grace then that took them in as it is now and if it be an immutable covenant to believers and their seed as no sound Christian can deny then are believers seed still in the covenant And thus also children may be truely called Saints and sanctifyed persons holy because set apart to a holy use in the service of God 3 Whereas therefore he saith this opinion brings in a whole Nation of believers it is his mistake for till God brings them in the opinion and practice doth not for it is but the incorporating of the families of believers into Congregational Societies and Churches unless there be so many families as fill a Nation and then I think without offence they may be called a Nation of believers and for ought I can see not improperly a National-Church neither are we hound by Israels practice of Circumcising to their succeeding generations who had a command for it though I believe they were

well as an Isaac Isaac had Esau as well as Jacob and so through the Scripture God brings forth a generation of wicked from the godly and a generation of godly from the wicked indefinitely A. That we have good grounds to judge their parents godly hath before been made appear but if this were all the difference methinks a sober is more becoming then a censorious judgement By kingdom of God we are to understand the visible Church most properly of such is the kingdom For otherwise it had not been a suitable reproof for their offence in that it lyed in their not suffering children to be brought to him to receive an outward favor and blessing They could not have hindered them from the kingdom of glory but from the visible Church they might therefore Christ takes them up roughly Suffer them to come unto me and forbid them not In which there is a double command implying much heat of spirit against such an action and much love and tender affection to the babes as if he had said do you that are my disciples reject them because they are children I would have you know for time to come they are as capable of blessings as your selves For of such is the kingdom of God my church kingdom is made up of such as well as of men and women Methinks Christ here looks with a chiding countenance upon the Anabaptists of our times who are guilty of the same offence II. P. But how wide is that which remains from the business where he saith the greatest number of believers seed never belonged to Gods kingdom when as we know the very instances by him cited do sufficiently prove that the seed of believers though they have proved vile and wicked yet they did belong to the visible Church and kingdom till by casting out they were discovenanted Did not Cain belong to the Church as well as Abel see Gen. 4.3 4 5. Heb. 11.4 So in Noahs Family were not Ham and Japhet as well baptized in the Ark and so members as well as Shem was not Ishmael as well a Church-member in Abrahams family as Isaac so Esau the like as well as Jacob These are his own examples by which we see from the very first preaching of the Gospel the seed of believers have ever had a visible right of Church-membership till cast out and of such was the kingdom and saith Christ of such is the kingdom so that if the kingdom was of such and is of such then for shame acknowledge them to be subjects P. If children be admitted into the kingdom of God by vertue of a covenant of life made by faith and generation then this crosseth the doctrine of the New-birth Joh. 3.5 A. The contrary hath been already proved for if that were true how came that doctrine of the New-birth to be taught in Israel by the place cited and yet their seed were then admitted Church-members as now I refer the Reader to my former Answer to the third fundamental As for the making a covenant of life by birth we abhor it as hath been often said it is onely a visible right we plead for and that which they ever had P. p. 135. The place before cited is explained by Mat. 18.3 4 5 6. He that offends one of these little ones that believe in mâ— where it is spoken of children in grace and whosoever shall not receive the kingdom of God as a little child shall not enter therein that is such like in grace as these in nature A. That the words are spoken of Infants is cleer for Christ took a little child and set in the midst of the disciples and tells them that such did believe 2 The resemblance cannot hold for children are pettish cross and froward by nature therefore that example had been very unsuitable but Christ shews the right such little ones had to the kingdom because they had faith And whosoever receives not the kingdâ—m of God as a little child that is as a little child receives it cleerly implying that such children are capable of receiving admission into the kingdom Therefore it doth not at all relate to a parity P. And whereas he afterwards tells us to expound it of believers adult is most agreeable to the Analogy of saith and that the whole Word of the Lord disclaims the contrary as destructive to Gods truth A. The Analogy of faith hath ever taken in children into the Church and kingdom therefore his high language is but like a flash of lightning and fitter to take with children and boys then with men of Reason and Conscience What he hath said hitherto hath been examined and not a word in Gods book makes against it But the whole tenor of Scripture with much pleasant harmony doth agree to give believers seed a name in Gods house And whereas he saith such a practice destroys the truth of God it hath been also sifted and it pleads to his Charge Not guilty CHAP. XIX The Word Administration carpt at by M. P. justifyed and Gal. 4. answered and cleered Obj. p. 137. BVt this which you call a covenant of Works consisting of temporal Promises Laws and Statutes is to be understood of a form of administration of the covenant of Grace and not a distinct covenant of Works P. I know this Objection some bring but if it be well weighed it is inconsistent with their own Arguments for if that be true then was there no covenant made with Abrahams seed but onely the administration of a covenant therefore ill do they affirm that the covenant was made with them therefore the Administration This Objection is false and groundless as appears by several express Texts of Scripture which do evidently prove it two distinct covenants A. He here quarrels with the word administration because he understands it not for though it be so cald by reason the spiritual part runs therein yet it loseth not the name of a covenant because it is mans part of the covenant and called Gods covenant and yet it is Gods administration to man For his grand mistake is in that he thinks the covenant of grace hath no conditions but absolute the contrary to which is before proved The Rainbow in the clouds is called Gods covenant Gen. 9. As here circumcision is called his covenant but surely M P. will not deny but it is an administration wherein Gods favor to the world is manifested how else can it be called a token of the covenant and a sign thereof as a so is circumcision called a sign and seal and token of the covenant And when God saith this is my covenant he means not a distinct covenant from the other but that part of the other which related to mans duty And so it was Gods Administration Office to the world I need not stand much upon this because it is so fully spoken to before in proving circumcision no covenant of works For the leprosie that overspreads all his book ariseth from that I

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