Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	see_v	soul_n	6,285	5	4.9453	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77739	A confutation of the Anabaptists, and all others who affect not civill government; proving the lawfullnesse of it: and a full answer to all their cavills, that are, or can be made against it. With a nut-cracker for an unnaturall nut, whose shell is as hard as the scales of Leviathan, and the kernell of his heart as hard as a piece of the nether mill-stone, Iob 41.15.24. yet the hammer of Gods word that breaketh in pieces the rocks, Ier. 23.29. will break this nut, that all may see the devillish kernell that is in it. Also arguments against the Anabaptists, proving that infants borne of Christian parents ought to be baptized: with a full answer to all their cavills that are (or can be) made against it. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B530; Thomason E51_20; ESTC R209932	98,225	89

is this to Christ who came to put an end to all darke Types and shadowes and to manifest to the sons of men the infinite goodnes of the Father more clearely then ever it was before Christ is the light of the Gentiles Luke 2.32 Then let us not think that Christ came to deprive our children of that which the children of the Jewes had before his comming Eightly they will object and say that it is no where found that any one Infant was ever baptized by the hand of any of the Apostles I answer although it be not expresly by name set downe by the Evangelists yet it is plainly implyed when it is said that they baptized Lydia and her houshold and the Jaylor and all his Acts 16.15.23 But if all this will not suffice to answer them I reply that by the same argument women may be debard from the other Sacrament the Lords Supper because that we read of none that received it in the Apostles times but if we observe and consider well what the instrution requireth by that we may know to whom the use of the Lords Supper ought to be communicated now the same rule is to be observed in baptisme for when we consider to what end it was ordained we may easily see that it belongs aswel to Infants as to elder folks so that if they be deprived of it the will of Christ is manifestly defrauded then lot us not beleeve their lyes when they say that baptisme of Infants was not in the Apostles times But try the spirits whether they be of God 1 John 4.1 And search the Scripture daily and see whether those things be so Acts 17.11 Ninthly they will object that although Infants were Circumcised yet it will not follow that they should be baptized because that the signs the Covenant are different and also the names of the children For first say they Circumcision was a figure of mortification not of baptisme so I say too that mortification is the thing signified by both hence I conclude that baptisme doth rightly come in the place of Circumcision because that they both do signifie the same thing 2. Whereas they affirm the difference of the Covenant they are forced to wrest the Scriptures with audacious boldnesse and all because they would make them speake a damnable lye which is this They say that the Covenant which God made with Abraham did not exceed this temporal life al the promises therein contained are but for temporall things but if this be so hence it wil follow that the Jewes were only filled with benefits like swine fatted with huskes and so at length did perish with eternal damnation for say they Circumcision was but a litterall signe and the promises thereof were but carnall To this I reply that Hereticks may draw the same inference from baptisme for saith the Apostle we are circumcised in Christ in putting off the body of the sins of the flesh by the Circumcision of Christ and presently he addeth buried with him in baptisme Col. 2.11 12. Thus you see that baptisme is directly in the place of Circumcision and the fulfilling of baptisme is also the fulfilling of Circumcision for they figure unto us both the same thing yet I deny not but the land of Canaan with many temporall blessings was infolded in this promise yet not as the chiefe which was Christ and in him all spirituall and eternall blessings that the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the spirit through faith Gal. 3.14 Thus those soule● murderers do not only seek to murder our little Infants but also the soules of all the Israel of God under the old Testament in saying that Covenant which God made with Abraham was but litterall and all the promises contained in it were but for carnall things 3. They say that in the old Testament they were called the children of Abraham because they carne of him and now none but the faithfull are called Abrahams children therefore say they that carnall Infancy which was by Circumcision grafted into the fellowship of the Covenant figured the Infants of the new Testament which are regenerated by the word of God to immortall life This is a truth but yet it is not the whole truth for as the Serpent beguiled Eve so doth this subtile Sophister seek to seduce those little ones that beleeve in Christ 1. Here you see that he excludes all our Infants from having any right in Christ because saith he the circumcising of Infants and receiving them or ingrafting them into the fellowship of the Covenant signified those under the new Testament which are regenerated by the Word which no Infant can be yet I have proved before that they may have the seeds of faith regeneration wrought in them by the spirit of God although the manner how it is wrought in them be hidden from us then why should he exclude these Infants Again he calls them all carnall Infants that were circumcised before that they manifest themselves so to be not considering that God is able to sanctifie them and to give them the gifts of the holy Ghost from their mothers wombe as I have shewed in Ieremiah Iohn the Baptist Again Abraham was called the Father of the faithfull aswell to Jewes as Christians for when a company of wicked wretches called themselves the children of Abraham saith Christ if ye were the children of Abraham you would do the workes of Abraham Ye are of your father the Divell and the lusts of your father ye will doe John 8.39.44 And Abraham rejoyced to see my day and ye goe about to kill me this did not Abraham vers 56.40 Againe all the faithfull whether Iewes or Gentiles are all joynt heirs with Abraham of the same promises and shall come from the East and West and sit downe with him in the Kingdome of heaven Mat. 8.11 so then by Circumcision the Jewes were taught that God was the author of their salvation by this knowledge their minds were raised to the hope of eternal life they were called Gods peculiar treasure and his purchased people and what can be wanting to them when God hath taken charge of them And Abraham had faith before he received the seale of the righteousnesse of faith that he should be the father of all the faithfull both of circumcision and uncircumcision Rom. 4.10.11 Yet God was pleased particularly to imbrace the seed of Abraham with his mercie and that the same mercy might be the more witnessed to them he gave them the seal of circumcision so like unto this is the Christian Church when the parēts receive the seal of the covenant so must the children also For if the root be holy so are the branches Ro. 11.16 Yea if but one of the parents beleeve the children are holy 1 Cor. 7.14 And are so accounted of God although they be Infants and not yet capable to be converted by the

as to think these shall enter 〈◊〉 because sin do●● not offend them I leave these as not to be disputed about whether they have all their limbs or whether they want any in that condition they cannot be saved Then the question is onely of the regenerate whether their 〈…〉 off●nd or not now for them some are exceeding watchfull having mortisted their earthly members Col. 3.5 They that are Christs have crucified the flesh with the affect to as and lusts Gal. 5.24 Now such as these these members do not o● fend them out are very usefull and delightfull to them acting lively in the wayes of God but then others are something remisse and so their members not being e●●●oyed in the service of Christ the Divell sometimes prevailes with them so as to ●●ke them worke in his service by his wiles and subtilties he deceives the hearts of the simple but such as Paul who is not ignorant of his devices 2 Cor. 2.11 Such a one is able to stand against all the wiles of the Divell Ephes 6. But yet the corruptions in all offend them for none is freed from it in this life yet some keep downe their corruptions more then others and thereupon have lesse offence from them then others have but these offences it seemes Nut is not acquainted with else he would not make it a question whether corruptions doe offend or nor and supposing corruptions may be in Gods people and yet not offend them Another absurdity he saith is this the Saints are commanded to cleanse themselves from corruptions to make them sound but saith he if corruptions of the members should be here meant then we may enter into life with one lust if we doe but cut off another and although we be halt and maimed I answer although the body be maimed yet the soule is not maimed neither shall that maimed body arise maimed but perfect Againe the cutting off corruption from the eyes hands and feete and from the rest of the members neither maimes body nor soule but makes them both more perfect and if Nut were but a rationall man hee would rather have said that corruptions are as wounds and bruises see Isa 1.6 Ps 38.5 Mat. 8.17 As the pool of Bethesda healed the impotent folke blind halt and wither'd Joh. 5.3 So the taking away of corruption heals the spirituall Impotency of halt and blind saith Christ bring in hither them that are poore maimed halt and blind Lu. 14.21 Now Christ sent for them to cure them and that was done by taking away their sinnes and corruptions Thy sinnes are forgiven thee arese and walke Math. 9.5 Thus saith Christ but what saith Nut he flatly contradicts Christ saying the taking away of corruptions wounds the man this is Nut's exposition Again the text saith not that halt maimed shal enter into life Nut is much mistaken to think any such shall be in heaven there is nothing lacking that makes for the happinesse of the creature there is fulnesse of joy Psal 16. which could not be if halt or blind were there well then the words of Christ are as an answer to a question that might be asked whether is it better to enter into life wanting a member or to be cast into everlasting fire having all the members Christ answereth it is better to enter into life although we want a member but will it follow hence that if a child of God should lose a member here that he must needs enter so into heaven at the resurrection Other absurdities he would raise from that other translation If thy eye hand or foot cause thee to offend pluck it out and cut them off and cast them from thee and if one lust cause thee to offend cut that off but keep still that which doth not cause thee to offend but these are meere cavils and answered sufficiently already He would gather hence that some corruptions will offend and some will not offend to this I answered before that all men have some corruptions yet some men are dead in sin and past feeling not capable to be offended others have the life of grace in them and if their members which are given to Christ should be acting sin it must needs offend them then are thy naturall members imployed in sinne against God whether it be the eye to receive sin to the heart from objects without or whether it be any other member to act it or to increase and improve it then either that sinfull lust must off or else that member that acts it must off rather then to be imployed in the Divels service to sin against God and if Nut trample this under his feet as unsavoury salt it declares plainely that he hath no relish as yet of heavenly things After this Nut moves a question saying if this be the truth that hands feet and eyes be members most eminent in Churches how comes it to passe that this truth hath been kept secret so long but here by Nut's good leave I question whether it be a truth and it seemes he concludes it to be a truth before he hath the advice of his neighbours who would have counselled him better if he had told them that he had some carnest businesse with some of the eminent members of the body politick they would have said to him doe not goe to the foot why not to the foot because it is not one of the eminent members of the body politick it is very likely some child might have convinced his folly but then it may be he will reply and say the foot is eminent in the mysticall body but now turne to the place and see how God hath set the members in the body 1 Cor. 12 18. and there you shall see how he comforts weake christians saying to them if the foot shall say because I am not the hand I am not of the body is it therefore not of the body vers 15. Again he speakes to those that are eminent that they should not despise the weake ones saying the eye cannot say to the hand I have no need of thee nor the head to the feet I have no need of you vers 21. Thus you see the feet are not the eminent members of the Church but rather in the meanest place of all now if this be so how will Nut prove his truth he saith hath beene hid so long here I will not proceed to his rotten answer because that will fall together with his rotten foundation Againe he saith by the way that Christ will allow of no members of his body Kingdome or Church but visible Disciples I answer with a demand of him why they are called hidden ones Psal 83.3 If they be hidden they are not visible and what is that white stone and that new name written which no man knoweth save he that hath it Revel 2.17 If no man see the writing of Gods spirit but themselves then sure they are not all visible Saints and why did not the Prophet know

that seven thousand that had not bowed the knee to Baal and why did not the Apostles know the traytor that was amongst them Is Nut so eminent to see further into spiritual things then Prophets and Apostles and yet I proved him but even now to be as blind as a beetle in spirituall things but to these things I shall speake more fully when I come to speake concerning baptizing Infants After this he falls foule upon our Ministers saying that none of our Univerisity Ministers are faithfull and that God will reveale his mind to mechanick fooles and babes rather then to learned Ministers and what he did to learned Paul was but one example to shew his power but he hath not promised to reveale his will to any more wise and learned To these things I answer first they that teach others must needs be first taught themselves faith Paul to that young Minister Timothy abide thou in the things which thou hast learned and host beene assured of knowing of whom thou hast learned them 2 Tim. 3.14 Christ taught that which he received of the Father John 7.16 And the Apostles delivered that which they received of Christ 1 Cor. 15.3 Acts 20.27 And ordinary Ministers must build their Doctrine upon the Prophets and Apostles doctri●e this is the right tradition and if it be truly observed without addition or detraction the Gospel will remaine in its integrity the meanes whereby Christ teachetn those that are to teach others are two one is by immediate revelation the other is ordinary instruction in Schooles by the meanes and ministery of man now saith Amos I was no Prophes nor Prophets Sonne therefore not called the ordinary way but he had his gifts and calling by revelation tho Lord sent me to prophesie to Israel Amos 7.4 But when revelation is wanting being an extraordinary calling then the Schooles of the Prophets remaine still being the ordinary meanes appointed by God to teach all those that are to teach others this manner of teaching hath beene from the beginning The Patriarchs till Moses were Prophets in their Families not onely in a generall way but in an esprciall manner they taught their first borne that they might succeed as Prophets after them Againe ther were 48. Cities where not only the people were taught but also Schooles were crected that they might be taught which were to be Priests and Levites and among the rest one was called Kiriath Sepher Iosh 15.15 That is saith Perkins the Citie of bookes or as we call it the University And Samuel a young man was sent to the Tabernacle in Shilo to be taught and trained up of 〈◊〉 the Priest and when Samuel was Judge of Israel he crected Colledges of Frophets and ruled them himselfe 1 Sam. 10. And in the decayed estate of the 〈◊〉 Tri●● Elias and Elisha set up Schools of the Prophets in flethel and Carmel And the young Students were called the sons of the Prophets 2 Kings 2.3 And Christ himselfe besides the Sermons which hee made to the people tramed up and taught his twesve Apostles When they were alone he expounded all thing a unto them Mark 4.34 And also the seaventy when he sont them our Luke 10. And saith Paul to Timothy The things thou hast heard of me among many witnesses the same commit thou so Jaithfull men who shall be able also to teach others 2 Tim. 2.2 Againe this teaching is useful to maintaine the true interpretation of Seripture for the right dividing of the word is a matter of great difficulty and what ever men thinke of it it requires the greatest learning in the world Therefore it is necessary that teachere should first be taught and learne the Gospell of Christ before they teach others Again when men began to lay aside the writings of the Prophets and Aposties and gave themselves to study the writings of men the●●sgnorance superstition and idolatry came headlong into the world Again saith Perkins on his Commentary on Galat. page 385. There be sudry kinds of contention lawful such as these 1. Contention with an enemy in a just wae 2. Contention at the Bar with an adversary in a just cause 3. Contention in dispuration with an Heretick 4. Contention in Schooles disputation for exercise and for try all sake The seeing teaching of them that are to be teachers is of such antiquity and to so good use in the Ministery all men should be exhorted to put to their helping hands that this thing may goe forward Princes are to maintaine it by their bountifulues authority as they have done do stil they must do it more parents must dedicate the fittest of their children to the service of God in the Ministery and Students raust love and affect this calling above all other of all gifts desire rather that ye may prophesie 1 Cor. 14.1 And lastly all men must pray that God would prosper and blesse all Schooles of learning where this kind of teaching is in use that the ministery may be furnished at the least with the original tongues in which the Scripture was first published for although Christ chese men into the ministery without learning yet he furnished them in an extraordinary manner with the knowledg of al tongues languages and although they were furnished with abundance of grace in their hearts before yet he charged them to tarry at Jerusalem untill they had this gift also Luke 24.49 And on the day of Pentecost the holy Ghost came upon them and they began to speake with other tongues Acts 2.1.4 But now no Minister can look to be surnished in this manner they must goe the ordinary way now in the Schools of the Prophets to attain to so much learning as they are capable to receive this may suffice to satisfie any rationall man that our Universities are lawfull and warrantable and that the Ministers of the Gospell ought to have the knowledge of the original tongues wherein the Scripture was first written Again the calling of the Ministers ought to be manifest both to their owne consciences and also to their hearers and that for divers reasons First they are Embassadors and as it were the mouth of God to the people for this cause they are to speake in the name of God and this they cannot doe unlesse they know themselves Secondly the calling of the Ministery tends much to edification it is requifite that he should have the assistance of Gods spirit in a large measure and the protection of God on him and his Ministery and also his hearers stand in need of the operation of Gods spirit in their hearts but he that wants the assurance of his calling cannot pray to God in faith for these things neither can he apply the promises of God to himselfe Thirdly the knowledge of their callings breeds conscience of their duties diligence and the feare of God Lastly the knowledge of their callings in the consciences of their hearers breeds a reverence in their hearts and obedience

which they hope to be freed from all civil power and government witnesse that heretical booke intituled The personal reigne of Christ upon earth which affirmeth that all civil power and government shall be cast downe before the end of the world a thousand yeares this hath great approbation among them and they the meane time desiring and expecting when all Thrones and powers shall be cast downe that they may live without rule or government But see my answer to it in that booke intituled The Saints inheritance after the day of judgment and for the present let it suffice that the Scripture mentioneth but three commings of Christ one spirituaily when hee changeth the heart and st●mpeth his owne Image of grace upon it Secondly when he came visibly in the fl●sh In the fulnesse of time God sent his Sonne Gal. 4 4. This was done when the word was made flesh and dwelt among us John 1.14 The third is yet expected at which comming he shall judge both quick and dead and the heavens must receive him un●● the restitution of all things Acts 3.21 Thefore no other comming to be expected before the end but here we may see how they declare their affections to civil government when as they expect that Christ shall come and free them from all obedience to it and that a thousand yeares before the end of the world But here some may reply and say to me thus you affect neither Antinemians nor Familists Anabaptists nor Papists Brownists nor prophane Protestants then what is it you would have I answer I desire to be found faithful to Luther's Protestation and to Calvin's Institution the first of these was the originall cause from whence the name of Protestants did first arise for when Luther did first renounce that strumpet of Rome he caused them all that were with him to enter into a Protestation against all Popery and popish Innovations and those that took that protestation were ever afterwards called Protestants we in this Kingdome have of late taken the very same Protestation against all Popery and popish Innovations therefore I doubt not but we have many amongst us who will hazard lives and States and all they have to maintain that protestation and so by the good blessing of the Lord will prove themselves good and faithfull Protestants But for the second although I call it Calvin's Institutions yet not as if he had made it of his owne head but as a faithfull servant of Jesus Christ he hath faithfully declared all the Counsell of God as Paul did Acts 20.27 to all his fellow-brethren that all may see what a Church Christ hath instituted in his word Also this doth well agree with our late solemne Nationall Covenant in which we have bound our selves with our hands lifted up to the most high God swearing thus That we shall sincerely really and constantly through the grace of God endeavour in our severall places and callings the preservation of the reformed Church of Scotland in Doctrine Worship Discipline and Government against our common enemies Now I hope all those that have thus engaged themselves are convinced that their doctrine worship discipline and government are agreeable to Gods Word else why have we bound our selves to preserve it there and to acknowledge the enemies of it to be our common enemies yet I deny not but as it is there it may have some failings which may admit of reformation The Lord open our reformers eyes that they may connive at nothing that may prejudice the honour of Christ or the good of his Church but whatsoever is commanded by the God of heaven let it be diligently done Ezra 7.23 Againe wee have sworne to endeavour the reformation of religion in England Scotland and Ireland in doctrine worship discipline and government according to Gods Word and the best reformed Churches and for this I hope we are convinced that the Presbyteriall is the best reformation else why do we bind our selves to preserve it in Scotland we are or should be resolved be resolved before we vow and not after vowes to make enquiry Prov. 20.25 Againe we swear that we will endeavour to bring the Churches of God in the three Kingdomes to the nearest conjunction and uniformity in religion confession of faith sorme of Church-government directory for worship and Chattechising but if Scotlands government and discipline must not be altered the case is cleare that we have bound our selves to uniformity with them in the fore-mentioned things Let therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even this unto you Phil. 3.15 Thus you see the harmony between our protestation and Luthers protestation as also betweene our Covenant and Calvins Institution thus far blessed be the Lord for our blessed union therefore my motion I hope will not seem strange when I shall desire faithfulnesse to our late Protestation and to our solemne Covenant not as though I did question the faithfulnesse of our reformers for blessed be God they have already done more then some yeares agone we thought we should ever have lived to see or as though I questioned the faithfulnes of any that have taken that protestation or covenant only I wish pray for their perseverance That as their hands have laid the head stone thereof their hands also may finish it and when they bring forth the foundation of this house with shouting we shall cry grace grace unto it Zech. 4.7.9 But I must expect some foul-mouth'd Prelate to stand up as in Doctor Bastwick's case saying that base fellow Calvin for so that old Francis White the Prelate of Ely called that ever to he honoured Divine saying that he arose in an obscure come of the world and violated and overthrew all order and authority in the Church and would also have demolished the authority of the Magistrates and then the pr●late of Canterbury avouched his Episcopal authority and preeminence over his brethren to be only from God very much blaming Calvin for his factious spirit said that they held the crownes of Kings upon their heads for no Bishop no King and those that would have no Bishops sought to overthrow all governement and so he concluded with honourable expressions to that strumpet Synagogue of Rome saying she was a true Church and that she did not sin in any fundamental points and so the rest blaspheming the holy Scriptures calling them the refuge of heretiques and schismaticks and that they could not be knowne to be the word of God but by the Fathers These are they that blame Calvin for his factious spirit and call him base fellow and that he should seeke to overthrow all order and authority n the Church and to demolish the authority of the Magistrate Again the Prelate Whitgift and Saravia dash one against another about ruling Elders and P●esbiteries Whitgift doth acknowledge they ought to be under a Tyrant but not under a Christian Magistracy the other

word of God preached unto them yet they may have a work upon them by the holy Ghost which makes them to be in the Covenant and to have right to the seale of it which is baptisme Tenthly they object other differences to small purpose betweene baptisme and circumcision they say that baptisme hath relation to the first day of our spirituall battell but circumcision to the eighth day when mortification is ended and by by they fall soule upon themselves and break the neck of their owne argument saying that circumcision is a signe of the flesh to be mortified and baptisme they call buriall into which none can be put till they be already dead so that it is enough and sufficient to confute them in naming their owne contradictions but let them know that ●ortification is a continued action all the dayes of our life and the more we ●●●●ease ●n knowledge the more we increase in sorrow Eccle. 1.18 For wee ●ayly find more sin to be mortified and circumcision was not deferred till the ●th day because that should be the last day of mortification but God in great mercy to the infant did forbeare the first seven dayes because they are held to be most dangerous as also that it may have a litle more strength to undergoe so hard a service and also it was to typifie our Saviours resurrection Another filly cavill they would make that if we thus compare baptisme with circumcision then say they none but males ought to be baptized and yet say they you baptize females I answer circumcision being in the generative part it is all one as if both were circumcised so that if but one of the parents were in the Covenant as I said concerning baptisme the children are holy 1 Cor. 7.14 Thus then we see the agreement between circumcision and baptisme in the inward mystery and in the promises in the use and in the efficacy of them Then why may not infants now be baptized aswell as they were circumcised it being far easier to them to beare it 11thly they object that infants understand not the thing there signified which is their spirituall regeneration this say they cannot be in their tender infancy therefore they are to be taken for no other then the children of Adam till they bee growne to age meet for a second birth I answer if they have the seeds of faith and regeneration wrought in truth by the spirit of God in their soules although the knowledge of it be hidden both from themselves and from us it is too weake an argument to deprive them of the ordinance of baptisme for sometimes the strongest Christian may thinke himselfe a cast-away and that he for the present hath not one dram of true saving grace as yet wrought in him but must we judge him to be so because he himselfe for the present cannot see it to be otherwise so then must wee judge all Infants to be in old Adam because they themselves are not capable to understand their own condition If they be in old Adam they are in the state of death and damnation And if they should then dye they must needs be damned for in Adam all dye 1 Cor. 15.22 But will these men leave them in that condition what is this but as I said before to esteem the precious sons of Sion comparable to fine gold to be but earthen pitchers These are more cruell then sea monsters to their young ones like the Estridges in the wildernesse Lam. 4.2.3 She is hardned against her young ones as though they were not hers because God hath deprived her of wisedome and hath not imparted unto her understanding Job 39.16.17 Christ calleth them unto him because he is life and that they might have life in them and these people drive them from him and adjudge them to death Neither will they bring them to Christ that they may have life they will not use the means to have them ingrafted into Christ that so they may be delivered from the bondage of death they deprive them of all salvation in debarring them from the ordinance of baptisme But they will demand how Infants can be regenerate which have neither knowledge of good nor evil I answer God is able to work the seeds of grace in them although we see it not and in this thing we must beleeve more then we see or else we shal condemn all those infants that die before they be capable of knowledge and so David shall go to hell to his departed Infant for saith he I shall goe to him 2 Sam. 12.23 And how can it be avoyded For we are all shapen in iniquity and in sin we were conceived Psa 51.5 We are all by nature children of wrath then those Infants that dye must be freed from the wrath of God and from the guilt of original sin or els they cānot be saved But here is our comfort God can sanctifie Ieremiah in the womb he can give Iohn the Baptist the gifts of the holy Ghost from the womb and why not our Infants aswel as they Christ was conceived by the holy Ghost in the wombe that he might sanctifie his elect in every age aswell at the first hour of their life as at the last if he please so then elect children shall be made holy and regenerate before they depart this life And although the word preached be the immortall seed to regenerate men of years it is not so to Infants neither hath the Lord so tyed himselfe only to that means but he may use some other in case that cannot be had as among Turkes and Pagans nor received by Infants yet we must not limit the holy one of Israel nor ty him to ordinary means in extraordinary cases 12. But they object that baptisme is a Sacrament of repentance and of faith which cannot be in Infants and we ought to beware lest they being admitted to the communion of baptisme the signification of it be made voyd I answer it is evident by Scripture that Circumcision was a signe of repentance yet Paul calls it the seale of the righteousnesse of faith Rom. 4.11 So then if Infants among the Jewes had faith to seale why may not Infants of Christians have the like I mean the seeds of faith therefore baptisme is not void and of no effect to them Again if circumcision was commanded baptisme is implyed that is come in the place thereof and signifies the same thing and instituted by the same authority Then let them take heed how they rage against the ordinance of God and although Infants that were circumcised had no actuall repentance yet they were truely Circumcised into the mortification of their corrup and defiled nature in which mortification they should afterwards exercise themselves when they were grown to riper age and saith Iohn I baptize you with water unto repentance Mat. 3.11 And others that were baptized had not received the holy Ghost for as yet he was faln upon none of them only they