The doctrine and practice of paedobaptisme, asserted and vindicated. By a large and full improovement of some principall arguments for it, and a briefe resolution of such materiall objections as are made against it. Whereunto is annexed a briefe and plaine Enarration, both doctrinall and practicall, upon Mark 10.V.13.14.15.16. As it was some time since preached in the church of Great Yarmouth: now published for an antidote against those yet spreading errours of the times, Anabaptisme and Catabaptisme. / By Joh. Brinsley.
YOV know what Subject it is I have lately fallen upon, viz. the Doctrine of Baptisme; and therein of Paedobaptisme, the Baptisme of Infants. This doctrine and practice I have already in part endeavoured to assert,
YOU know what Subject it is I have lately fallen upon, viz. the Doctrine of Baptism; and therein of Paedobaptism, the Baptism of Infants. This Doctrine and practice I have already in part endeavoured to assert,
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intending rather to glosse upon every thing in it, then to insist upon any thing. The words are a historie, consisting of three parts, three sensuall acts.
intending rather to gloss upon every thing in it, then to insist upon any thing. The words Are a history, consisting of three parts, three sensual acts.
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ibid. The third of our Saviours rebuking his Disciples, inviting, imbracing, and blessing these Infants; v. 14, 15, 16. wee shall looke upon them severally.
Ibid. The third of our Saviors rebuking his Disciples, inviting, embracing, and blessing these Infants; v. 14, 15, 16. we shall look upon them severally.
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II. And whom did they bring? Children. NONLATINALPHABET, (saith our Evangelist:) pueros, puerulos; children, young children. So our translation renders it; and such they were.
II And whom did they bring? Children., (Says our Evangelist:) pueros, puerulos; children, young children. So our Translation renders it; and such they were.
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Not children growen up, as some of the Anabaptists would willingly have it, but Infants. 1. So St Luke expresly calleth them; NONLATINALPHABET, Infants, sucking children.
Not children grown up, as Some of the Anabaptists would willingly have it, but Infants. 1. So Saint Lycia expressly calls them;, Infants, sucking children.
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] NONLATINALPHABET, (saith our Evangelist) ulnis amplexus: even as mothers doe their children. All evidencing and clearing the condition of the persons that were brought. They were Children, Babes, Infants. III.
], (Says our Evangelist) ulnis Amplexus: even as mother's do their children. All evidencing and clearing the condition of the Persons that were brought. They were Children, Babes, Infants. III.
[ That hee might touch them (saith our Evangelist:) that he might put his hands upon them and pray, (saith St. Matthew:) that is, that by laying his hands upon them hee might blesse them. Such benedictions Parents were anciently wont to seek for their children, and children for themselves.
[ That he might touch them (Says our Evangelist:) that he might put his hands upon them and pray, (Says Saint Matthew:) that is, that by laying his hands upon them he might bless them. Such benedictions Parents were anciently wont to seek for their children, and children for themselves.
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Thus did Jacob and Esau, each seek a blessing at the hands of their father Isack. And thus did Joseph seek a blessing for his two sons Ephraim and Manasses; bringing them to his father Jacob, that he might lay his hands upon them, and blesse them; i. e.
Thus did Jacob and Esau, each seek a blessing At the hands of their father Isaac. And thus did Joseph seek a blessing for his two Sons Ephraim and Manasses; bringing them to his father Jacob, that he might lay his hands upon them, and bless them; i. e.
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Such a blessing (it seemeth) the people of God were frequently wont to seek for their children at the hands of those whom they apprehended to be indued with propheticall and extraordinarie spirits.
Such a blessing (it seems) the people of God were frequently wont to seek for their children At the hands of those whom they apprehended to be endued with prophetical and extraordinary spirits.
And thus these mothers, looking upon Christ as a Prophet, a great Prophet, the great Prophet, they bring their Infants unto him, that they might receive a benediction from him.
And thus these mother's, looking upon christ as a Prophet, a great Prophet, the great Prophet, they bring their Infants unto him, that they might receive a benediction from him.
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Wherefore else should they have brought them, had they not apprehended them to have been subjects capable of benefit by him. And surely such they are;
Wherefore Else should they have brought them, had they not apprehended them to have been subject's capable of benefit by him. And surely such they Are;
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capable, and that not onely of temporall, but of spirituall benefit: viz. of Remission of sinnes, of Regeneration, Justification, Sanctification, Glorification.
capable, and that not only of temporal, but of spiritual benefit: viz. of Remission of Sins, of Regeneration, Justification, Sanctification, Glorification.
But how can this be (saith the Anabaptist) seeing that Infants doe not actually believe? They cannot lay hold upon Christ by faith; how then shall they receive any benefit by him? To this I answer;
But how can this be (Says the Anabaptist) seeing that Infants do not actually believe? They cannot lay hold upon christ by faith; how then shall they receive any benefit by him? To this I answer;
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Though they cannot lay hold upon Christ, yet Christ can lay hold upon them. Though they cannot touch him, yet hee can touch them. And this is sufficient. Marke the Text:
Though they cannot lay hold upon christ, yet christ can lay hold upon them. Though they cannot touch him, yet he can touch them. And this is sufficient. Mark the Text:
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Christ can, and often doth touch them by a veriuall contract, communicating spirituall benedictions and blessings unto them, who are not able to touch him, I meane actually to beleive on him.
christ can, and often does touch them by a veriuall contract, communicating spiritual benedictions and blessings unto them, who Are not able to touch him, I mean actually to believe on him.
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This is that which Paul desireth for himselfe, Phil. 3. I follow after (saith he) if I may apprehend that for which I am also apprehended of Jesus Christ.
This is that which Paul Desires for himself, Philip 3. I follow After (Says he) if I may apprehend that for which I am also apprehended of jesus christ.
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and his desire is, that he might more and more apprehend Gods love and favour in Christ, viz. by faith and experience. Thus doe Christians when they are come to yeares of discretion, apprehend Christ;
and his desire is, that he might more and more apprehend God's love and favour in christ, viz. by faith and experience. Thus do Christians when they Are come to Years of discretion, apprehend christ;
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This doth the Anabaptist, and because sense ▪ and reason cannot resolve his doubt, viz. How Baptisme should be made effectuall unto Infants, seeing they doe not actually believe;
This does the Anabaptist, and Because sense ▪ and reason cannot resolve his doubt, viz. How Baptism should be made effectual unto Infants, seeing they do not actually believe;
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therefore he will not believe lieve that it can bee any wayes beneficiall to them, what is this but to take up Thomas his Resolution? Unlesse I shall see the print of the nayles,
Therefore he will not believe lieve that it can be any ways beneficial to them, what is this but to take up Thomas his Resolution? Unless I shall see the print of the nails,
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They knew not which way vertue should go out from Jesus Christ unto their Infants; yet they bring them, render them unto him, only desiring that hee would touch them, which if hee would vouchsafe to doe, they doubt not but their Infants should bee the better for it.
They knew not which Way virtue should go out from jesus christ unto their Infants; yet they bring them, render them unto him, only desiring that he would touch them, which if he would vouchsafe to do, they doubt not but their Infants should be the better for it.
God can, and (no question) often doth concurre with his Ordinance, communicating the inward grace with the outward signe, working that grace of Regeneration in Infan•s, whereof Baptisme is a Signe and Seale.
God can, and (no question) often does concur with his Ordinance, communicating the inward grace with the outward Signen, working that grace of Regeneration in Infan•s, whereof Baptism is a Signen and Seal.
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If for our parts wee cannot conceive how, or after what manner God should worke this worke in them, let not that stagger our beliefe, Considering that there are many other things which are above our sense and reason, yet not above our faith. Wee believe that they are,
If for our parts we cannot conceive how, or After what manner God should work this work in them, let not that stagger our belief, Considering that there Are many other things which Are above our sense and reason, yet not above our faith. we believe that they Are,
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] Such are many of his works, many of his wayes, NONLATINALPHABET, untraceable wayes, wayes past finding out. And such in particular is the way of God in the worke of Regeneration; a mysterious way, the manner of it being above sense and reasons comprehension.
] Such Are many of his works, many of his ways,, untraceable ways, ways passed finding out. And such in particular is the Way of God in the work of Regeneration; a mysterious Way, the manner of it being above sense and Reasons comprehension.
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If we cannot give a reason of it, and set forth the manner of its working, let not this our ignorance prejudice our faith. What wee cannot comprehend, yet let us apprehend. What we cannot see, yet believe. So did these devout persons here in the Text. Having seene the power of Christ exercised upon others, they doubt not but their children also were capable of benefit by him;
If we cannot give a reason of it, and Set forth the manner of its working, let not this our ignorance prejudice our faith. What we cannot comprehend, yet let us apprehend. What we cannot see, yet believe. So did these devout Persons Here in the Text. Having seen the power of christ exercised upon Others, they doubt not but their children also were capable of benefit by him;
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Sinners by Imputation, having the sinne of their first Parents charged upon them: Sinners by reall communication, being heires of their forefathers corruption.
Sinners by Imputation, having the sin of their First Parents charged upon them: Sinners by real communication, being Heirs of their Forefathers corruption.
And who can do this but the Saviour of the world, the Lord Christ? Now put these together, Christs Al-sufficiencie, and their necessitie; wee shall see ground and reason enough for this Assertion, that it is the best office that Parents can doe to their Children, to bring them unto Christ.
And who can do this but the Saviour of the world, the Lord christ? Now put these together, Christ All-sufficiency, and their necessity; we shall see ground and reason enough for this Assertion, that it is the best office that Parents can do to their Children, to bring them unto christ.
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By way of Conviction. Let carnall Parents here take notice of the preposterousnesse of their care and solicitude for their children in seeking all other things for them, in the meane time neglecting this.
By Way of Conviction. Let carnal Parents Here take notice of the preposterousness of their care and solicitude for their children in seeking all other things for them, in the mean time neglecting this.
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They shall not want either food or rayment ▪ It may be they will give them civill nurture and education, bringing them up in some honest trade or occupation, whereby they may live like men in the world:
They shall not want either food or raiment ▪ It may be they will give them civil nurture and education, bringing them up in Some honest trade or occupation, whereby they may live like men in the world:
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And what is this but with Martha to bee solicitous about many things, but whereas there is but one thing necessary, to over-looke that ▪ Surely such is the interesting of children in Jesus Christ. Other things may bee for conveniency, this for necessity.
And what is this but with Martha to be solicitous about many things, but whereas there is but one thing necessary, to overlook that ▪ Surely such is the interesting of children in jesus christ. Other things may be for conveniency, this for necessity.
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Be convinced then of ▪ your folly herein, you who are so indulgent towards, and provident for your children, that you thinke all the care you can take for them for their temporall welfare, to bee little enough;
Be convinced then of ▪ your folly herein, you who Are so indulgent towards, and provident for your children, that you think all the care you can take for them for their temporal welfare, to be little enough;
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Hereby you may expresse a naturall, but no Christian affection; that is true Christian affection, which putteth forth it selfe in bringing others unto Christ.
Hereby you may express a natural, but no Christian affection; that is true Christian affection, which putteth forth it self in bringing Others unto christ.
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2. But what shall we then thinke (in the second place) of those who are so farre from bringing their children unto Christ, that they rather keepe them off from him.
2. But what shall we then think (in the second place) of those who Are so Far from bringing their children unto christ, that they rather keep them off from him.
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So we looke 〈 … 〉 act of those who brought that poore Paraliticke, the man •icke of the Palsie unto Christ ▪ Hee could not come himselfe, they bring him.
So we look 〈 … 〉 act of those who brought that poor Paralytic, the man •icke of the Palsy unto christ ▪ He could not come himself, they bring him.
The greatest piece of charity they could possibly have sh•wed 〈 ◊ 〉 Suppose it, that they had otherwise contributed largely and liberally to his necessities, giving him meat and drinke, and apparell, and money;
The greatest piece of charity they could possibly have sh•wed 〈 ◊ 〉 Suppose it, that they had otherwise contributed largely and liberally to his necessities, giving him meat and drink, and apparel, and money;
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What ever NONLATINALPHABET, what 〈 ◊ 〉 naturall affection the most tender hearted Parents in the world can shew to their children, should they provide never so well for them in all other 〈 ◊ 〉 yet this is more than all, to bring them to Christ ▪ The truest and highest preferment that a Parent can preferre his childe unto, to preferre him unto Christ.
What ever, what 〈 ◊ 〉 natural affection the most tender hearted Parents in the world can show to their children, should they provide never so well for them in all other 〈 ◊ 〉 yet this is more than all, to bring them to christ ▪ The Truest and highest preferment that a Parent can prefer his child unto, to prefer him unto christ.
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Upon the same ground preferre we our children unto Christ ▪ They cannot serve a better Master, none so able to doe for them as hee ▪ Little it is that wee 〈 … 〉 Much we have done 〈 … 〉 and transmitting our corrupted nature to them, thereby laying them under guilt, and making them children of wrath. This have we done against them to make them miserable. Now all that wee can doe for them, cannot free them from that condition.
Upon the same ground prefer we our children unto christ ▪ They cannot serve a better Master, none so able to do for them as he ▪ Little it is that we 〈 … 〉 Much we have done 〈 … 〉 and transmitting our corrupted nature to them, thereby laying them under guilt, and making them children of wrath. This have we done against them to make them miserable. Now all that we can do for them, cannot free them from that condition.
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But which way shall this be done? How shall Parents bring their children unto Christ? or what shall they doe to this end? Take some directions briefly.
But which Way shall this be done? How shall Parents bring their children unto christ? or what shall they do to this end? Take Some directions briefly.
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Something is to be done for them before they are borne ▪ Something when they are borne, in their Infancy ▪ Something when they come to yeares of understanding.
Something is to be done for them before they Are born ▪ Something when they Are born, in their Infancy ▪ Something when they come to Years of understanding.
Children are an heritage of the Lord, and the fruit of the wombe is his reward (saith the Psalmist.) Being so, they should be blessed in the wombe ▪ First, by blessing God for them,
Children Are an heritage of the Lord, and the fruit of the womb is his reward (Says the Psalmist.) Being so, they should be blessed in the womb ▪ First, by blessing God for them,
Then (in the second place) let Parents make sure (as much as in them lyeth) that they may bee borne under the promise, under the Covenant. As for the Planet it matters not:
Then (in the second place) let Parents make sure (as much as in them lies) that they may be born under the promise, under the Covenant. As for the Planet it matters not:
Even as these mothers here in the Text, they bring their children unto Christ, putting them into his Hands, his Armes. Thus should Parents deale with their children, having received them from God, they should give them unto God againe;
Even as these mother's Here in the Text, they bring their children unto christ, putting them into his Hands, his Arms. Thus should Parents deal with their children, having received them from God, they should give them unto God again;
putting them into his hands, casting them upon his arms; putting them into the hands of his Fatherly providence, to be ordered and disposed of by him, according to his good pleasure.
putting them into his hands, casting them upon his arms; putting them into the hands of his Fatherly providence, to be ordered and disposed of by him, according to his good pleasure.
But as for the l••ter of th•se, I know you will readily yeeldit, that it is not binding, that because Christ tooke these children into his Armes to blesse them;
But as for the l••ter of th•se, I know you will readily yeeldit, that it is not binding, that Because christ took these children into his Arms to bless them;
But in the meane time, the chiefe care lyeth upon the Parents; and that specially and chiefly upon the Father. So did the care of Circumcision. Thence was it, that God was ready to slay Moses for neglecting of it, suffering his sonne to bee uncircumcised.
But in the mean time, the chief care lies upon the Parents; and that specially and chiefly upon the Father. So did the care of Circumcision. Thence was it, that God was ready to slay Moses for neglecting of it, suffering his son to be uncircumcised.
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Q. But what if the other Parent, the Mother be unwilling withall, not willing the childe should bee Baptized? It is a case which possibly may fall out in these dividing times.
Q. But what if the other Parent, the Mother be unwilling withal, not willing the child should be Baptised? It is a case which possibly may fallen out in these dividing times.
A. It was the very case (as Junius, and divers other good Expositers conceive it) betwixt Moses and Zipporah. Zipporah not being as yet fully instructed in the Religion of God,
A. It was the very case (as Junius, and diverse other good Expositors conceive it) betwixt Moses and Zipporah. Zipporah not being as yet Fully instructed in the Religion of God,
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A. No more did the Circumcised Infant, it onely felt the smart of Circumcision, (as Infants now doe the coldnesse of the water) but the mystery and meaning it apprehended not,
A. No more did the Circumcised Infant, it only felt the smart of Circumcision, (as Infants now do the coldness of the water) but the mystery and meaning it apprehended not,
yet was not Circumcision thereupon to be deferred, till it came to years of understanding. No more ought this Sacrament, which cometh in the roome of Circumcision.
yet was not Circumcision thereupon to be deferred, till it Come to Years of understanding. No more ought this Sacrament, which comes in the room of Circumcision.
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Knowing and remembring that in sacred actions of this nature, we are to captivate our owne understandings, bringing them into obedience unto Christ, dealing with him not by reason, but by faith.
Knowing and remembering that in sacred actions of this nature, we Are to captivate our own understandings, bringing them into Obedience unto christ, dealing with him not by reason, but by faith.
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which if it should not be for the present beneficiall unto the childe, yet to the Parents it may be, being to them a signe and seale for the confirmation of their faith in believing the promise made to them, and to their seed.
which if it should not be for the present beneficial unto the child, yet to the Parents it may be, being to them a Signen and seal for the confirmation of their faith in believing the promise made to them, and to their seed.
But what needeth this? Is not the promise it selfe sufficient? And cannot God as well make it good unto our children without this Sacrament? So Chem•itius brings in some reasoning against this act of these women in the Text,
But what needs this? Is not the promise it self sufficient? And cannot God as well make it good unto our children without this Sacrament? So Chem•itius brings in Some reasoning against this act of these women in the Text,
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] And this act of his (say they) it was farre more commendable then this of the women here, who brought their children unto Christ that hee should touch them.
] And this act of his (say they) it was Far more commendable then this of the women Here, who brought their children unto christ that he should touch them.
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To this wee reply, it is true, God can make good the promise unto them, saving them without this Sacrament, as our Saviour could and sometimes did heale those which were diseased without touching of them, or coming neere to them.
To this we reply, it is true, God can make good the promise unto them, Saving them without this Sacrament, as our Saviour could and sometime did heal those which were diseased without touching of them, or coming near to them.
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But seeing God is pleased so farre to condescend unto our weaknesse, as to give us a signe for the confirmation of our faith, in this case to sleight it, to neglect it, to refuse it, what is it but to tempt God? It was Ahaz his case yee know.
But seeing God is pleased so Far to condescend unto our weakness, as to give us a Signen for the confirmation of our faith, in this case to sleight it, to neglect it, to refuse it, what is it but to tempt God? It was Ahaz his case ye know.
] Nay Ahaz, in not asking it at Gods command, therein thou didst tempt the Lord, not to believe Gods word without his seale; not to believe the promise without a signe, this is indeed to tempt God.
] Nay Ahaz, in not asking it At God's command, therein thou didst tempt the Lord, not to believe God's word without his seal; not to believe the promise without a Signen, this is indeed to tempt God.
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The 3. head is yet behinde, what parents are to doe for their children when they come to yeares of understanding, in way of bringing them to Christ. Here again two things.
The 3. head is yet behind, what Parents Are to do for their children when they come to Years of understanding, in Way of bringing them to christ. Here again two things.
Not dealing by our children as old Barzillai did by his son Chimham, whom he leaves to follow David, when himselfe departed from him. Even thus doe some parents.
Not dealing by our children as old Barzillai did by his son Chimham, whom he leaves to follow David, when himself departed from him. Even thus do Some Parents.
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They could be content their children should follow Christ, and be religious, whilest in the meane time themselves turne their backs upon him, and his Religion;
They could be content their children should follow christ, and be religious, whilst in the mean time themselves turn their backs upon him, and his Religion;
walking loosely, making no conscience either of sins, or duties. Now what is this but to prejudice their children against that way, wherein they would have them to walke? Would we have our children come unto Christ, goe with them, as these mothers here did, leade them,
walking loosely, making no conscience either of Sins, or duties. Now what is this but to prejudice their children against that Way, wherein they would have them to walk? Would we have our children come unto christ, go with them, as these mother's Here did, lead them,
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] Come we now to the second act in this Historie, viz. the act of the Disciples, prohibiting these Infants, not without a check a rebuke to those that came, and tendred them.
] Come we now to the second act in this History, viz. the act of the Disciples, prohibiting these Infants, not without a check a rebuke to those that Come, and tendered them.
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They rebuked those which brought them. ] Thus these Infants were repulsed, and these devout persons rebuked. Each will yeeld us something worth the observation.
They rebuked those which brought them. ] Thus these Infants were repulsed, and these devout Persons rebuked. Each will yield us something worth the observation.
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This Satan doth many wayes. 1. Through the indulgencie of Parents suffering them to have their owne wills. 2. Through evill education, poisoning their tender yeares, giving them such a •ang then,
This Satan does many ways. 1. Through the indulgency of Parents suffering them to have their own wills. 2. Through evil education, poisoning their tender Years, giving them such a •ang then,
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as they shall retaine all their life after. 3. Sometimes under a pretext of Religion. Thus of old he instigated not only the heathen, but even Gods owne people to offer up their children in sacrifice to Molock, unto devils. And even thus doth he instigate those of the Church of Rome at this day, to sacrifice their children, to put them into monasteries before they know what they doe, which is little lesse than to offer them up unto Satan. 4. By keeping them from the ordinances.
as they shall retain all their life After. 3. Sometime under a pretext of Religion. Thus of old he instigated not only the heathen, but even God's own people to offer up their children in sacrifice to Moloch, unto Devils. And even thus does he instigate those of the Church of Room At this day, to sacrifice their children, to put them into monasteries before they know what they do, which is little less than to offer them up unto Satan. 4. By keeping them from the ordinances.
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And ▪ he it is that hath of late times instigated the Anabaptists to take up this quarrell, to prohibite the Baptisme of Infants, which is as much as in them lyeth to keep them from coming unto Christ.
And ▪ he it is that hath of late times instigated the Anabaptists to take up this quarrel, to prohibit the Baptism of Infants, which is as much as in them lies to keep them from coming unto christ.
And wherefore should Satan have such an evill eye at them? Why he looketh upon them as the seminarie, the •ur••rie of the Church, out of which God taketh those plantes wherewith he plants his 〈 ◊ 〉 and therefore Satan hath an ill-will to them, that so he might hinder the encrease of the Church.
And Wherefore should Satan have such an evil eye At them? Why he looks upon them as the seminary, the •ur••rie of the Church, out of which God Takes those plants wherewith he plants his 〈 ◊ 〉 and Therefore Satan hath an illwill to them, that so he might hinder the increase of the Church.
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Let Parents take notice of it, and be so much the more carefull and vigilant in watching over their children, not neglecting any meanes for their spirituall good;
Let Parents take notice of it, and be so much the more careful and vigilant in watching over their children, not neglecting any means for their spiritual good;
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Thus good intentions and pious undertakings sometimes, oft-times meet with impediments and discouragements; which sometimes God casts in the way of his people, sometimes Satan.
Thus good intentions and pious undertakings sometime, ofttimes meet with impediments and discouragements; which sometime God Cast in the Way of his people, sometime Satan.
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To this end it was that our blessed Saviour gave such harsh intertainment to that poore Cananitish woman that came to him in the behalfe of her daughter;
To this end it was that our blessed Saviour gave such harsh entertainment to that poor Canaanite woman that Come to him in the behalf of her daughter;
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Take we notice of it, and make use of it, that being fore-warned, we may also be fore-armed, against what ever discouragements wee shall meet with. Not disheartned by them.
Take we notice of it, and make use of it, that being forewarned, we may also be Forearmed, against what ever discouragements we shall meet with. Not disheartened by them.
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They finde course usage from the world; Course language (it may bee,) or an overly carriage from friends and acquaintance; mocks and checks from others:
They find course usage from the world; Course language (it may be,) or an overly carriage from Friends and acquaintance; mocks and Checks from Others:
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These Infants were repulsed, and those which brought them checked. But by whom? By the Disciples of Christ. [ His Disciples rebuked those which brought them.
These Infants were repulsed, and those which brought them checked. But by whom? By the Disciples of christ. [ His Disciples rebuked those which brought them.
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] Here was an assay to hinder the best worke that ever was done, (the worke of our Redemption,) and that by an eminent Saint, an eminent Apostle. Here in the Text the Apostles, whose office it was to winne and bring all sorts o• persons unto Christ,
] Here was an assay to hinder the best work that ever was done, (the work of our Redemption,) and that by an eminent Saint, an eminent Apostle. Here in the Text the Apostles, whose office it was to win and bring all sorts o• Persons unto christ,
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Secondly, Satan incites to it, the rather making use of these Instruments, because least suspected, and consequently most prevalent. Thus at the first he made use of the Woman in tempting the Man. Adam could not naturally suspect his owne flesh; hee could not suspect that poyson should bee reached forth to him by such a hand.
Secondly, Satan incites to it, the rather making use of these Instruments, Because least suspected, and consequently most prevalent. Thus At the First he made use of the Woman in tempting the Man. Adam could not naturally suspect his own Flesh; he could not suspect that poison should be reached forth to him by such a hand.
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Learne we hence, not to pin our faith or obedience upon other mens sleeves, not to make the Iudgement or practise of others (whatever they be) a Rule, a Standard for us to believe, or walk by.
Learn we hence, not to pin our faith or Obedience upon other men's sleeves, not to make the Judgement or practise of Others (whatever they be) a Rule, a Standard for us to believe, or walk by.
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How many well-meaning soules are there every where, that bottome their faith upon the wisedome, or upon the piety and holinesse of men? Take wee heed of it;
How many well-meaning Souls Are there every where, that bottom their faith upon the Wisdom, or upon the piety and holiness of men? Take we heed of it;
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God onely is infallible, and his Word an infallible Rule. As for men, the wisest, the learnedest, the holiest, they are all lyars, and that both actively, and passively, subject to deceive, and bee deceived.
God only is infallible, and his Word an infallible Rule. As for men, the Wisest, the Learnedest, the Holiest, they Are all liars, and that both actively, and passively, Subject to deceive, and be deceived.
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Surely, it is one of the prevailing Arguments of the times, that hath misled and seduced many, to the receiving and embracing of divers dangerous errors;
Surely, it is one of the prevailing Arguments of the times, that hath misled and seduced many, to the receiving and embracing of diverse dangerous errors;
They are knowing Christians ▪ forward and Zealous Christians, close walking Christians, such as desire to come to the Rule, and to follow Christ close.
They Are knowing Christians ▪ forward and Zealous Christians, close walking Christians, such as desire to come to the Rule, and to follow christ close.
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Such they apprehend them to bee. (And I will not deny, but some such may be found amongst them.) And hereupon they make their judgements, and practise a standard, a patterne to themselves.
Such they apprehend them to be. (And I will not deny, but Some such may be found among them.) And hereupon they make their Judgments, and practise a standard, a pattern to themselves.
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but some such I hope there are) some Disciples of Christ, who do follow Christ according to their light, in the simplicity and uprightnesse of their hearts.
but Some such I hope there Are) Some Disciples of christ, who do follow christ according to their Light, in the simplicity and uprightness of their hearts.
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Now what though they debarre children from comming unto Christ, and rebuke th•se which bring them, finding fault with the received practise of all the Churches in Baptizing of Infants? What then? Shall we presently hearken unto them? Nay rather hearken unto Christ;
Now what though they debar children from coming unto christ, and rebuke th•se which bring them, finding fault with the received practice of all the Churches in Baptizing of Infants? What then? Shall we presently harken unto them? Nay rather harken unto christ;
And to him they harken not to his disciples. Suppose the adversaries to childrens Baptisme be some of them disciples of Christ, never so pious, never so zealous, never so eminent for grace,
And to him they harken not to his Disciples. Suppose the Adversaries to Children's Baptism be Some of them Disciples of christ, never so pious, never so zealous, never so eminent for grace,
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2. As they apprehended that they had no need of Christ, so (probably) they did not conceive how they were capable of any benefit by him ▪ Those which came unto Christ, ordinarily they came for one of these ends, to be benefited by him either in their bodies, or in their soules. In their bodies by his miracles; in their •oules by his doctrine. Now as for the former of these, these Infants had no need of it;
2. As they apprehended that they had no need of christ, so (probably) they did not conceive how they were capable of any benefit by him ▪ Those which Come unto christ, ordinarily they Come for one of these ends, to be benefited by him either in their bodies, or in their Souls. In their bodies by his Miracles; in their •oules by his Doctrine. Now as for the former of these, these Infants had no need of it;
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And are not these the very grounds, the chiefe grounds that the Anabaptists goe upon at this day, in debatting children from the Sacrament of Baptisme? 1. They have no need of Baptisme (say they.) And 2. They are not capable of benefit by it.
And Are not these the very grounds, the chief grounds that the Anabaptists go upon At this day, in debating children from the Sacrament of Baptism? 1. They have no need of Baptism (say they.) And 2. They Are not capable of benefit by it.
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How so? In as much as they are free from originall sinne, (that is the doctrine of the compleat Anabaptist.) Infants (say they) doe not stand charged with Adams sinne.
How so? In as much as they Are free from original sin, (that is the Doctrine of the complete Anabaptist.) Infants (say they) do not stand charged with Adams sin.
Originall sin in Infants (faith one of their books) it was but a Romish invention, 〈 ◊ 〉 and set a foot by those Antichristian factors, that so they might have an occasion to extoll,
Original since in Infants (faith one of their books) it was but a Romish invention, 〈 ◊ 〉 and Set a foot by those Antichristian Factors, that so they might have an occasion to extol,
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Now being free from sin (say they) from the guilt of sinne, and from the staine of sinne, what need have they of this laver, which is ordained for the washing away of sins? [ Arise and be baptized,
Now being free from since (say they) from the guilt of sin, and from the stain of sin, what need have they of this laver, which is ordained for the washing away of Sins? [ Arise and be baptised,
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and wash away thy sinnes, ] (saith Ananias to Paul.) The poole of •eth•sda that miraculous hath, it was proper for lepers, and cripples, and such other diseased bodies;
and wash away thy Sins, ] (Says Ananias to Paul.) The pool of •eth•sda that miraculous hath, it was proper for lepers, and cripples, and such other diseased bodies;
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And so is it with this spirituall, this heavenly bath, it is appointed for leprous, sinsick-soules, not for Infants who are not troubled with any such maladies.
And so is it with this spiritual, this heavenly bath, it is appointed for leprous, sinsick-soules, not for Infants who Are not troubled with any such maladies.
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If thou believest, thou maiest ] (saith Phillip to the Eunuch.) And this it is that draweth vertue, and benefit from the ordinance, which without this is rendred wholy ineffectually. These are their reasonings;
If thou Believest, thou Mayest ] (Says Philip to the Eunuch.) And this it is that draws virtue, and benefit from the Ordinance, which without this is rendered wholly ineffectually. These Are their reasonings;
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and are they not (for substance) the very same with the supposed reasonings of the disciples here in the text? They would not have the Infants brought unto Christ,
and Are they not (for substance) the very same with the supposed reasonings of the Disciples Here in the text? They would not have the Infants brought unto christ,
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Even thus saith the Anabaptist, what should children be brought to Baptisme? They have no need of it, being free from sinne ▪ neither can they have any benefit by it, being voide of faith.
Even thus Says the Anabaptist, what should children be brought to Baptism? They have no need of it, being free from sin ▪ neither can they have any benefit by it, being void of faith.
when they represented to him their mis-apprehensions touching the Doctrine of the Resurrection. [ Yee erre (saith he) not knowing the scriptures, nor the power of God. ] Surely so did the disciples here in repulsing these Infants, they erred not knowing the scriptures. The scriptures would have told them, that out of the mouthes of babes and sucklings God hath ordained himselfe prayses, Psal. 8. The scripture would have told them, that God maketh Infants to hope whilest they hang upon their mothers breasts, and that hee is their God from their mothers 〈 ◊ 〉 Psal 22. The scripture could have told them what their Lord and master had said;
when they represented to him their misapprehensions touching the Doctrine of the Resurrection. [ Ye err (Says he) not knowing the Scriptures, nor the power of God. ] Surely so did the Disciples Here in repulsing these Infants, they erred not knowing the Scriptures. The Scriptures would have told them, that out of the mouths of babes and sucklings God hath ordained himself praises, Psalm 8. The scripture would have told them, that God makes Infants to hope whilst they hang upon their mother's breasts, and that he is their God from their mother's 〈 ◊ 〉 Psalm 22. The scripture could have told them what their Lord and master had said;
All that the Father giveth me, shall come unto me, and him that cometh unto me I will in no wife cast out, Joh. 6. As also what he had done, and that but a little before this act of theirs.
All that the Father gives me, shall come unto me, and him that comes unto me I will in no wife cast out, John 6. As also what he had done, and that but a little before this act of theirs.
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How he had expressed his affection to Infants, by taking one, and setting it in the midst amongst them, propounding him as a patterne for their imitation.
How he had expressed his affection to Infants, by taking one, and setting it in the midst among them, propounding him as a pattern for their imitation.
Thus they erred not knowing the scriptures, nor the power of Jesus Christ, how he was able to communicate his vertue to Infants, as well as any others.
Thus they erred not knowing the Scriptures, nor the power of jesus christ, how he was able to communicate his virtue to Infants, as well as any Others.
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In the meane time, not understanding that the Kingdome of Christ was not of this world; which if they had, in likely-hood they would not have repulsed these Infants as they did,
In the mean time, not understanding that the Kingdom of christ was not of this world; which if they had, in likelihood they would not have repulsed these Infants as they did,
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These were their thoughts (as Expositers most rationally, and probably conjecture.) Certainly however, some carnall reasoning it was, seconded with a blind-Zeale, that made them do what they did.
These were their thoughts (as Expositors most rationally, and probably conjecture.) Certainly however, Some carnal reasoning it was, seconded with a blind-Zeale, that made them do what they did.
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1. A dangerous thing to consult with carnall reason; To make sense and reason sit as Judges upon Christ, and upon the mysteries of the Kingdome of God. Surely, this it is that hath brought a world of errours into the world.
1. A dangerous thing to consult with carnal reason; To make sense and reason fit as Judges upon christ, and upon the Mysteres of the Kingdom of God. Surely, this it is that hath brought a world of errors into the world.
Their Bread-worship, wherein they thinke they doe a speciall honour unto Christ, in falling down before the consecrated Hoast, being Transubstantiated, turned into the Body of Christ (as they conceive.) Their Saint-worship, wherein againe they thinke they do great honour unto Christ, in not comming unto him immediately,
Their Bread-worship, wherein they think they do a special honour unto christ, in falling down before the consecrated Host, being Transubstantiated, turned into the Body of christ (as they conceive.) Their Saint-worship, wherein again they think they do great honour unto christ, in not coming unto him immediately,
and attributing to him that which is heterogeneall, not agreeable, but dishonourable to his nature. From the same fountain spring many of the errors of the times.
and attributing to him that which is heterogeneal, not agreeable, but dishonourable to his nature. From the same fountain spring many of the errors of the times.
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They judge of divine mysteries, decrees, ordinances, not by faith submitting to the Word, but by sense and reason. A dangerous Counsellor in these matters, not to be hearkned to without, much lesse against the Word.
They judge of divine Mysteres, decrees, ordinances, not by faith submitting to the Word, but by sense and reason. A dangerous Counsellor in these matters, not to be hearkened to without, much less against the Word.
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2. And as reason is a dangerous Counsellour, so blinde-zeale is a dangerous guide. This was that Ignisfatuus that led Pauls Countrymen (the Jewes) wilde, that led them into those bogs and quick-sands of legal Ceremonies, and ran them on ground upon the main of their owne legall righteousnesse. They had a Zeale of God, (or for God) but not according to knowledge, ] (as the Apostle tells them.) And this it is that mis-leadeth many poore devout soules in the Church of Rome, (whose case is to be pittied,) putting them upon all their superstitious will-worship, wherein they take a great deale of paines to go to heaven, more than the most of us doe.
2. And as reason is a dangerous Counselor, so blinde-zeale is a dangerous guide. This was that Ignisfatuus that led Paul's Countrymen (the Jews) wild, that led them into those bogs and quicksands of Legal Ceremonies, and ran them on ground upon the main of their own Legal righteousness. They had a Zeal of God, (or for God) but not according to knowledge, ] (as the Apostle tells them.) And this it is that misleadeth many poor devout Souls in the Church of Rome, (whose case is to be pitied,) putting them upon all their superstitious will-worship, wherein they take a great deal of pains to go to heaven, more than the most of us do.
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They have a Zeale of God, of Christ, but not according to knowledge. And surely, this is the grand-seducer amongst us at this day, that which misleadeth a multitude of well-meaning soules in this Kingdome, Anabaptists, Antinomians, Seperatists.
They have a Zeal of God, of christ, but not according to knowledge. And surely, this is the grand-seducer among us At this day, that which misleadeth a multitude of well-meaning Souls in this Kingdom, Anabaptists, Antinomians, Separatists.
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They stand for Christ, whom they desire to have exalted, and (as they thinke) for the ordinances of Christ, which they desire to have set up with the greatest puritie and simplicitie. And herein they shew themselves Zealous, I, NONLATINALPHABET (as Paul said of himselfe before his conversion) more exceedingly Zealous; but alas, their zeale is not according to knowledge.
They stand for christ, whom they desire to have exalted, and (as they think) for the ordinances of christ, which they desire to have Set up with the greatest purity and simplicity. And herein they show themselves Zealous, I, (as Paul said of himself before his conversion) more exceedingly Zealous; but alas, their zeal is not according to knowledge.
Even as the Disciples here, they have a Zeale for their Master, as for his ease, so for his honour; and thereupon they keepe backe these Infants from comming to him.
Even as the Disciples Here, they have a Zeal for their Master, as for his ease, so for his honour; and thereupon they keep back these Infants from coming to him.
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But it was not according to knowledge, a blinde-Zeale. By this meanes (contrary to their intentions) they came to dishonour him whom they intended to honour. For wherein lyeth the honour of a Prince more than in the multitude of Subjects? [ In the Prov. 14. 28. multitude of people, is the Kings honour.
But it was not according to knowledge, a blinde-Zeale. By this means (contrary to their intentions) they Come to dishonour him whom they intended to honour. For wherein lies the honour of a Prince more than in the multitude of Subject's? [ In the Curae 14. 28. multitude of people, is the Kings honour.
] No one thing more honourable unto Christ, than to have multitudes of all sorts of persons, both old and young, repayring and resorting to him, and receiving benefit by him.
] No one thing more honourable unto christ, than to have Multitudes of all sorts of Persons, both old and young, repairing and resorting to him, and receiving benefit by him.
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Like issues and fruits of blinde-Zeale are but too observable amongst some of the Sectaries of the times, who in pretending to advance and exalt Christ, doe in truth debase and dishonour him.
Like issues and fruits of blinde-Zeale Are but too observable among Some of the Sectaries of the times, who in pretending to advance and exalt christ, do in truth debase and dishonour him.
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Of such dangerous consequence is it to bee led by such a guide. A fiery hot mettalled horse wanting his eyes is but dangerous to the Rider, specially if the reynes be cast upon his necke.
Of such dangerous consequence is it to be led by such a guide. A fiery hight metaled horse wanting his eyes is but dangerous to the Rider, specially if the reins be cast upon his neck.
Be Zealous, but let it be 1. in a good matter. And 2ly. in a right manner. To that end regulating our zeale by the Word. It is Davids prayer, [ Lord order my steps in thy Word.
Be Zealous, but let it be 1. in a good matter. And 2ly. in a right manner. To that end regulating our zeal by the Word. It is Davids prayer, [ Lord order my steps in thy Word.
] Herein let him be our patterne; knowing that they are not good intentions that will beare out unwarrantable practises. The Disciples intention here (no question) it was good, but yet their act reprovable. They rebuke others, and Christ rebuketh them. So it followeth.
] Herein let him be our pattern; knowing that they Are not good intentions that will bear out unwarrantable practises. The Disciples intention Here (no question) it was good, but yet their act reprovable. They rebuke Others, and christ Rebuketh them. So it follows.
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But when Iesus saw it, he was displeased, and said unto them, suffer little children to come unto mee, &c. COme we now to the third and last Act in this History. In the two former, we have the controversie betwixt the Disciples, and those which brought these Infants.
But when Iesus saw it, he was displeased, and said unto them, suffer little children to come unto me, etc. COme we now to the third and last Act in this History. In the two former, we have the controversy betwixt the Disciples, and those which brought these Infants.
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In this, we have our Saviours arbitration, and decision of that controversie. Wherein we may take notice of three particulars; Our Saviours Affection, Speech, Action.
In this, we have our Saviors arbitration, and decision of that controversy. Wherein we may take notice of three particulars; Our Saviors Affection, Speech, Actium.
] then confirmed and illustrated by an argument a majori, from the greater to the lesse; [ Veriby, I say unto you, whosoever doth not receive the Kingdome of God as a little childe, &c. ] 3ly, His Act, which is three-fold, all towards these Infants. 1. His susception, [ he tooke them in his armes.
] then confirmed and illustrated by an argument a majori, from the greater to the less; [ Veriby, I say unto you, whosoever does not receive the Kingdom of God as a little child, etc. ] 3ly, His Act, which is threefold, all towards these Infants. 1. His susception, [ he took them in his arms.
NONLATINALPHABET [ when he saw it, he was displeased; (much displeased) (saith our new Translation.) Indigne tulit, saith the vulgar, he tooke it ill at their hands.
[ when he saw it, he was displeased; (much displeased) (Says our new translation.) Indigne tulit, Says the Vulgar, he took it ill At their hands.
] The Disciples here, in keeping backe these Infants, they had an eye at their Masters both ease, and honour; yet they have no thanks for their labour.
] The Disciples Here, in keeping back these Infants, they had an eye At their Masters both ease, and honour; yet they have no thanks for their labour.
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I doubt not, but it was a deuout and Religious intention that first hatched and bredmost of that Will-worship, which is to be found in the Church of Rome at this day.
I doubt not, but it was a devout and Religious intention that First hatched and bredmost of that Will-worship, which is to be found in the Church of Room At this day.
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First, Here was an injury offered to these poore Infants, whom the Disciples in keeping them from Christ, prejudiced, and (as much as in them lay) hindered in the matter of their salvation.
First, Here was an injury offered to these poor Infants, whom the Disciples in keeping them from christ, prejudiced, and (as much as in them lay) hindered in the matter of their salvation.
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Appl. Let Anabaptists looke to it, who debar children from Baptisme. Herein what doe they but as much as in them lyeth, debar them from comming unto Christ? debar them from union and communion with him? The greatest cruelty that can be exercised upon these innocent Lambes. Non est hoc Christianum (saith one writing upon this History) sed planè Herodianum, vel ▪ si mavi• Aegyptiacum.
Apple Let Anabaptists look to it, who debar children from Baptism. Herein what do they but as much as in them lies, debar them from coming unto christ? debar them from Union and communion with him? The greatest cruelty that can be exercised upon these innocent Lambs. Non est hoc Christian (Says one writing upon this History) said planè Herodianum, vel ▪ si mavi• Egyptian.
Hee that was so displeased with his Disciples for keeping back these children for comming to him upon earth, will not bee well pleased with any that shall have any hand in hindering them from coming to him being now in Heaven. No one thing that Christ taketh worse at the hands of any,
He that was so displeased with his Disciples for keeping back these children for coming to him upon earth, will not be well pleased with any that shall have any hand in hindering them from coming to him being now in Heaven. No one thing that christ Takes Worse At the hands of any,
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Expresse and dreadfull is that Commination of our Saviours, Mat. 18 vers. 6. Who so shall offend one of these little ones which believe on mee, it were better that a milstone were hanged about his necke,
Express and dreadful is that Commination of our Saviors, Mathew 18 vers. 6. Who so shall offend one of these little ones which believe on me, it were better that a millstone were hanged about his neck,
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] Off end one of these little ones, NONLATINALPHABET, Scandalize them, lay stumbling-blockes in their way for them to stumble at, to impede and hinder them in their salvation.
] Off end one of these little ones,, Scandalise them, lay Stumblingblocks in their Way for them to Stumble At, to impede and hinder them in their salvation.
Better that a milstone were tyed about his necke, &c. ] That, it seemeth, (as Jerome noteth upon it) was the usuall punishment where with the Iewes were wont in those times to punish the most Capitall offenders, viz. Tye a stone about their necks,
Better that a millstone were tied about his neck, etc. ] That, it seems, (as Jerome notes upon it) was the usual punishment where with the Iewes were wont in those times to Punish the most Capital offenders, viz. Tie a stone about their necks,
First, By evill counsell. Thus the Scribes and Pharisees hindered many from comming unto Christ, in the dayes of his flesh, from believing on him, viz. by their pernicious counsels,
First, By evil counsel. Thus the Scribes and Pharisees hindered many from coming unto christ, in the days of his Flesh, from believing on him, viz. by their pernicious Counsels,
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they thereby brought an evill report upon the wayes of God, making the name of God evill spoken of among the Gentiles, (as the Apostle chargeth it upon them) Rom. 2. And thus do scandalous Christians at this day, who doe Gentes agere subnomine Christi, beare the name of Christians, but live like Heathens, walking counter to their profession, they make the name of God evill spoken of amongst those which are wicked, confirming and hardening them in their wickednesse.
they thereby brought an evil report upon the ways of God, making the name of God evil spoken of among the Gentiles, (as the Apostle charges it upon them) Rom. 2. And thus do scandalous Christians At this day, who do Gentes agere subnomine Christ, bear the name of Christians, but live like heathens, walking counter to their profession, they make the name of God evil spoken of among those which Are wicked, confirming and hardening them in their wickedness.
Even as the Spaniards in the Indies, who by their horrid cruelties which they exercised upon the Natives there, they so prejudiced them against Christ, and his Religion, as that they professed their willingnesse rather to go to hell with their owne Country-men,
Even as the Spanish in the Indies, who by their horrid cruelties which they exercised upon the Natives there, they so prejudiced them against christ, and his Religion, as that they professed their willingness rather to go to hell with their own Countrymen,
2. They were injurious to those that brought them. By checking, and rebuking of them, they did as much as in them lay to take off the edge of their good affections towards Christ, to weaken them, to dishearten, and discourage them.
2. They were injurious to those that brought them. By checking, and rebuking of them, they did as much as in them lay to take off the edge of their good affections towards christ, to weaken them, to dishearten, and discourage them.
No wonder then that our Saviour was displeased with them; to see and heare them disheartning, checking, those whom they should have encouraged, and strengthened.
No wonder then that our Saviour was displeased with them; to see and hear them disheartening, checking, those whom they should have encouraged, and strengthened.
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Take heed of being any wayes offensive to our weake brother. Whether it be 1. By word, as the disciples here; or 2ly. By evill example, as Peter by his Judaizing, and dislembling; or else 3ly. By the abuse of our Christian libertie in the use of things indifferent.
Take heed of being any ways offensive to our weak brother. Whither it be 1. By word, as the Disciples Here; or 2ly. By evil Exampl, as Peter by his Judaizing, and dislembling; or Else 3ly. By the abuse of our Christian liberty in the use of things indifferent.
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[ If meate scandilize my brother, (offend him, so as to make him to offend, which is properly to scandalize) I will eate no flesh while the world standeth, that I may not scandalize my brother.
[ If meat scandilize my brother, (offend him, so as to make him to offend, which is properly to scandalise) I will eat no Flesh while the world Stands, that I may not scandalise my brother.
] Christians in this should be very tender, very carefull how they offend, or grieve their weak brother by the use of their Christian libertie; much more how they cause, or occasion him to offend.
] Christians in this should be very tender, very careful how they offend, or grieve their weak brother by the use of their Christian liberty; much more how they cause, or occasion him to offend.
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nor any thing wherby thy brother stumbleth, or is offended, or is made weak ▪ ] Three severall words expressing (as I conceive) one and the same thing,
nor any thing whereby thy brother stumbleth, or is offended, or is made weak ▪ ] Three several words expressing (as I conceive) one and the same thing,
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but not without an emphasis, insinuating the great and speciall care that Christians should have for giving any kind of scandall to their weake brethren, whereby either to grieve their spirits,
but not without an emphasis, insinuating the great and special care that Christians should have for giving any kind of scandal to their weak brothers, whereby either to grieve their spirits,
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Instead of welcoming and encouraging, and furthering these new-comers unto Christ, they beate them off. A thing which their Lord and master taketh ill at their hands.
Instead of welcoming and encouraging, and furthering these new-comers unto christ, they beat them off. A thing which their Lord and master Takes ill At their hands.
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Surely this wrong doe Anabaptists unto Christ in debarring children from Baptisme, and denying them to be members of the Church, and to have any right to the Covenant of grace. Herein how injurious are they to the Kingdome of Christ? In cutting off so considerable a part from all communion with the head, and bodie; Christ, and his Church. The story tels us of the Israelites, when they had done the great execution upon the Benjamites. [ They sate downe and wept, repenting them for Benjamin their brother, because there was a Tribe cut off from Israel that day, Judg. last.
Surely this wrong doe Anabaptists unto christ in debarring children from Baptism, and denying them to be members of the Church, and to have any right to the Covenant of grace. Herein how injurious Are they to the Kingdom of christ? In cutting off so considerable a part from all communion with the head, and body; christ, and his Church. The story tells us of the Israelites, when they had done the great execution upon the Benjamites. [ They sat down and wept, repenting them for Benjamin their brother, Because there was a Tribe Cut off from Israel that day, Judges last.
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] And what lesse doth the Anabaptist in cutting off Infants from communion with Christ and his Church? In so doing there is a Tribe cut off from Israel;
] And what less does the Anabaptist in cutting off Infants from communion with christ and his Church? In so doing there is a Tribe Cut off from Israel;
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Take wee heed lest any of us come under the same guilt, in any other kinde least we be any wayes back-friends to the Kingdome of Christ, by with - drawing our selves, or others from visible communion with the misteriall bodie of Christ.
Take we heed lest any of us come under the same guilt, in any other kind lest we be any ways Backfriends to the Kingdom of christ, by with - drawing our selves, or Others from visible communion with the mysterial body of christ.
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Our selves. [ If any man with-draw himselfe, my soule shall have no pleasure in him, Heb. 10. ] Others, by seducing them, drawing them from visible communion with Christ in his Ordinances.
Our selves. [ If any man withdraw himself, my soul shall have no pleasure in him, Hebrew 10. ] Others, by seducing them, drawing them from visible communion with christ in his Ordinances.
David when hee had but cut off the lap from Sauls garment (the skirt of his role) his heart smote him. What is it then to cut off a lambe from the bodie of Christ? Take wee heed of having any hand in it.
David when he had but Cut off the lap from Saul's garment (the skirt of his role) his heart smote him. What is it then to Cut off a lamb from the body of christ? Take we heed of having any hand in it.
whom Christ hath sent forth with the same commission, as that great feast-maker in the Gospel did his servant, ordering him to goe into the streets and lanes, and high wayes,
whom christ hath sent forth with the same commission, as that great Feast maker in the Gospel did his servant, ordering him to go into the streets and lanes, and high ways,
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Invite, perswade, command, compell, (I meane in a spirituall way, making use of spirituall weapons, which are the weapons of our warfare, viz. the sword of the spirit put into our mouthes) compell men, all sorts of persons to come in unto Iesus Christ, that they may have communion with him, and benefit by him.
Invite, persuade, command, compel, (I mean in a spiritual Way, making use of spiritual weapons, which Are the weapons of our warfare, viz. the sword of the Spirit put into our mouths) compel men, all sorts of Persons to come in unto Iesus christ, that they may have communion with him, and benefit by him.
This is the maine worke of the ministers of Christ, to worke upon the wills of men, of unwilling to make them willing; to bring off their wills to desire and seek communion with Christ; that they may come, and come willingly.
This is the main work of the Ministers of christ, to work upon the wills of men, of unwilling to make them willing; to bring off their wills to desire and seek communion with christ; that they may come, and come willingly.
But what if they doe come, and come willingly, offering, and tendering themselves to visible communion with Christ? are they now to be received, admitted to the Ordinances? Surely yes.
But what if they do come, and come willingly, offering, and tendering themselves to visible communion with christ? Are they now to be received, admitted to the Ordinances? Surely yes.
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and reject any who come willingly unto Christ, desiring communion with him in his ordinances, I meane in the Sacraments, whether Baptisme, or the Lords Supper. There being no just obstacle, no just exception against them, they ought not to keep them back.
and reject any who come willingly unto christ, desiring communion with him in his ordinances, I mean in the Sacraments, whither Baptism, or the lords Supper. There being no just obstacle, no just exception against them, they ought not to keep them back.
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True it is, where there is a just obstacle, as, viz. where the person is ignorant, or scandalous, in this case there ought to be a suspension from these ordinances:
True it is, where there is a just obstacle, as, viz. where the person is ignorant, or scandalous, in this case there ought to be a suspension from these ordinances:
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But otherwise, I see not how the ministers of Christ can debar any from visible communion with Christ, who offer themselves to it, without incurring the displeasure of their Lord and master,
But otherwise, I see not how the Ministers of christ can debar any from visible communion with christ, who offer themselves to it, without incurring the displeasure of their Lord and master,
And so I am fallen upon the second particular observable in this Historie, which informes us what our Saviour said to his disciples upon this act of theirs.
And so I am fallen upon the second particular observable in this History, which informs us what our Saviour said to his Disciples upon this act of theirs.
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] A double charge, or rather one and the same charge expressed, 1. Positively, [ suffer little children, &c. ] Then Negatively, [ And forbid them not.
] A double charge, or rather one and the same charge expressed, 1. Positively, [ suffer little children, etc. ] Then Negatively, [ And forbid them not.
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And wherefore else should he give so strict a charge concerning them, that they should have free accesse unto him? Had hee no interest in them, nor they in him.
And Wherefore Else should he give so strict a charge Concerning them, that they should have free access unto him? Had he no Interest in them, nor they in him.
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[ Death passed upon all, for that all have sinned, (saith the Apostle.) All subject to a temporall, lying under the power of a spirituall, bound over unto an eternall death.
[ Death passed upon all, for that all have sinned, (Says the Apostle.) All Subject to a temporal, lying under the power of a spiritual, bound over unto an Eternal death.
[ Even as in Adam all died, so in Christ shall all bemade alive, ] (saith the Apostle) i. e. all that are in him. Even as all that were in the first Adam dyed in him; so all that are in the second Adam (Christ) shall bee quickned in him. Or, all that are made alive, they are made alive in Christ, and by Christ.
[ Even as in Adam all died, so in christ shall all bemade alive, ] (Says the Apostle) i. e. all that Are in him. Even as all that were in the First Adam died in him; so all that Are in the second Adam (christ) shall be quickened in him. Or, all that Are made alive, they Are made alive in christ, and by christ.
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Freed from eternall death by his merit; from spirituall death by his Spirit; from temporall death by his Power. [ I am the Way, the Truth, and the Life.
Freed from Eternal death by his merit; from spiritual death by his Spirit; from temporal death by his Power. [ I am the Way, the Truth, and the Life.
and he that believeth on mee shall never thirst. ] The latter explaines the former. To come unto Christ, is to believe on him. Now this Infants cannot doe.
and he that Believeth on me shall never thirst. ] The latter explains the former. To come unto christ, is to believe on him. Now this Infants cannot do.
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they were brought unto Christ in the armes of their Parents ▪ so are Infants (say they) brought home unto Christ, in the armes of their Parents faith, laying hold upon the Covenant of grace, both for themselves, and their children.
they were brought unto christ in the arms of their Parents ▪ so Are Infants (say they) brought home unto christ, in the arms of their Parents faith, laying hold upon the Covenant of grace, both for themselves, and their children.
Thirdly, For the present (in the third place) let it bee sufficient that some of them are given unto Christ in Gods eternall Election. And being given unto him, they shall come unto him one way, or other.
Thirdly, For the present (in the third place) let it be sufficient that Some of them Are given unto christ in God's Eternal Election. And being given unto him, they shall come unto him one Way, or other.
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(All that the Father giveth me, shall come unto me.) If they live to yeares of discretion, they shall come unto him (as I may say) upon their owne feet, by an actuall faith. In the meane time they are brought unto him by a secret worke of the Spirit, working upon their natures in a hidden and mysterious way,
(All that the Father gives me, shall come unto me.) If they live to Years of discretion, they shall come unto him (as I may say) upon their own feet, by an actual faith. In the mean time they Are brought unto him by a secret work of the Spirit, working upon their nature's in a hidden and mysterious Way,
Suffer little children to come unto me and, forbid them not. ] Applic. A Charge, and a Prohibition, both so direct against the Anabaptists of the times,
Suffer little children to come unto me and, forbid them not. ] Application A Charge, and a Prohibition, both so Direct against the Anabaptists of the times,
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In denying Baptisme unto Infants, what doe Anabaptists lesse than the Disciples here did? even (as much as in them lyeth) forbid children to come unto Christ.
In denying Baptism unto Infants, what do Anabaptists less than the Disciples Here did? even (as much as in them lies) forbid children to come unto christ.
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Which act of theirs, how distastefull it was to him, the first words of this verse expresse, [ Hee was displeased: ] And how contrary to his minde, the like practise is in any other, the latter words explaine.
Which act of theirs, how distasteful it was to him, the First words of this verse express, [ He was displeased: ] And how contrary to his mind, the like practice is in any other, the latter words explain.
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] Passe we now to our Saviours Reason ▪ whereby hee convinceth his Disciples of their errour, in repulsing these Infants, keeping them backe from comming unto him;
] Pass we now to our Saviors Reason ▪ whereby he Convinces his Disciples of their error, in repulsing these Infants, keeping them back from coming unto him;
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The Sparrow upon the house top; the hayre of our head, both of them numbered and ordered. This universall Government is Gods Kingdome. [ The Lord hath prepared his Throne in the Heavens, and in his Kingdome ruleth over all.
The Sparrow upon the house top; the hair of our head, both of them numbered and ordered. This universal Government is God's Kingdom. [ The Lord hath prepared his Throne in the Heavens, and in his Kingdom Ruleth over all.
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] Psal. 103. viz. his Kingdome of Power. [ Thy Kingdome is an everlasting Kingdome, (saith the Psalmist, Psal. 148.) What Kingdome? why, his Kingdome of power. So he explaines himselfe, vers. 11. [ They shall speake of the glory of thy Kingdome, and talke of thy Power. [
] Psalm 103. viz. his Kingdom of Power. [ Thy Kingdom is an everlasting Kingdom, (Says the Psalmist, Psalm 148.) What Kingdom? why, his Kingdom of power. So he explains himself, vers. 11. [ They shall speak of the glory of thy Kingdom, and talk of thy Power. [
Secondly, Gods Kingdome is his Kingdome of Grace; even that speciall gracious government, which hee exerciseth over his Elect; whom having Predestinated to Grace, and Glory, he calleth out of the world, to have union aad communion with Jesus Christ the head of this Kingdome, guiding and governing them by his Word and Spirit. Of this Kingdome, we finde frequent mention in the new Testament.
Secondly, God's Kingdom is his Kingdom of Grace; even that special gracious government, which he Exerciseth over his Elect; whom having Predestinated to Grace, and Glory, he calls out of the world, to have Union and communion with jesus christ the head of this Kingdom, guiding and governing them by his Word and Spirit. Of this Kingdom, we find frequent mention in the new Testament.
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NONLATINALPHABET, the Kingdome, viz. the Kingdome of Heaven, which is the Kingdome of God. [ Know ye not (saith the Apostle) that the un-righteous shall not inherit the Kingdome of God. ] A three-fold Kingdome.
, the Kingdom, viz. the Kingdom of Heaven, which is the Kingdom of God. [ Know you not (Says the Apostle) that the un-righteous shall not inherit the Kingdom of God. ] A threefold Kingdom.
Over them God exerciseth a Providence, a speciall providence, and that both in the wombe, and from the wombe. David acknowledgeth both as touching himselfe.
Over them God Exerciseth a Providence, a special providence, and that both in the womb, and from the womb. David acknowledgeth both as touching himself.
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Hee that heareth the young Ravens when they cry, much more heareth the cries of poore helplesse Infants. [ God hath heard the voice of the Lad, ] saith the Angel to Hagar concerning her sonne Ishmael. Thus the cries of poore Infants come up to heaven, prevailing oftentimes for themselves, sometimes for others. So did the Infants at Nineveh, Jonas ▪ 4 vers. last.
He that hears the young Ravens when they cry, much more hears the cries of poor helpless Infants. [ God hath herd the voice of the Lad, ] Says the Angel to Hagar Concerning her son Ishmael. Thus the cries of poor Infants come up to heaven, prevailing oftentimes for themselves, sometime for Others. So did the Infants At Nineveh, Jonah ▪ 4 vers. last.
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] Where, by the Root we are to understand, the Patriarchs Abraham, Isaac, and Jacob: By the Branches, the people of the Jewes, their lineall offspring, their naturall branches, as they are called v. 21. NONLATINALPHABET.
] Where, by the Root we Are to understand, the Patriarchs Abraham, Isaac, and Jacob: By the Branches, the people of the Jews, their lineal offspring, their natural branches, as they Are called v. 21..
and our Anabaptists at this day would have it ▪) in as much as Christ hath no such naturall Branches. His Branches are all Insititious, ingrafted, NONLATINALPHABET, Branches not by nature, but by Grace. The Root there is Abraham, and other of the Patriarchs, the Jewes Progenitors:
and our Anabaptists At this day would have it ▪) in as much as christ hath not such natural Branches. His Branches Are all Insititious, ingrafted,, Branches not by nature, but by Grace. The Root there is Abraham, and other of the Patriarchs, the Jews Progenitors:
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Now the Root being such (saith the Apostle) such are the Branches. Their progenitors being in Covenant, such was their Posterity. Such were the children of Abraham then,
Now the Root being such (Says the Apostle) such Are the Branches. Their progenitors being in Covenant, such was their Posterity. Such were the children of Abraham then,
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Holy, not in respect of any inherent quality of holinesse, but in respect of outward priviledges, and prerogatives of grace, grounded upon the Promise made to the faithfull and their seed.
Holy, not in respect of any inherent quality of holiness, but in respect of outward privileges, and prerogatives of grace, grounded upon the Promise made to the faithful and their seed.
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Thus Iews begat Iews, and Christians now beget Christians. Who yet are such (let that be still taken notice of) not by vertue of naturall generation, but by vertue of the Covenant, the Promise which is made unto the faithfull, and their seed.
Thus Iews begat Iews, and Christians now beget Christians. Who yet Are such (let that be still taken notice of) not by virtue of natural generation, but by virtue of the Covenant, the Promise which is made unto the faithful, and their seed.
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Secondly, I, and some of them of the Church Invisible, not only belonging to Gods Election of grace, but subjects of his Kingdome of grace: Such as Christ exerciseth a gracious government upon, and in;
Secondly, I, and Some of them of the Church Invisible, not only belonging to God's Election of grace, but subject's of his Kingdom of grace: Such as christ Exerciseth a gracious government upon, and in;
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and upon some Infants, it must not bee denied. Two instances are usually brought to prove it, the one of Ieremy, the other of Iohn the Baptist, both which are sayd to bee sanctified in the wombe.
and upon Some Infants, it must not be denied. Two instances Are usually brought to prove it, the one of Ieremy, the other of John the Baptist, both which Are said to be sanctified in the womb.
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Not any infusion of any 〈 ◊ 〉 of grace into his soule, (that faith Mr. Calvin, is nimis argutum, the Text will not beare it,) but onely a designation ▪ a setting of him 〈 ◊ 〉 unto his propheticall office. To wave that. The latter is cleere.
Not any infusion of any 〈 ◊ 〉 of grace into his soul, (that faith Mr. calvin, is nimis argutum, the Text will not bear it,) but only a designation ▪ a setting of him 〈 ◊ 〉 unto his prophetical office. To wave that. The latter is clear.
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Communicating his Spirit even to Infants, though not in so large a measure as to the Baptist, yet in such a measure as may be sufficient for them, sufficient to make them,
Communicating his Spirit even to Infants, though not in so large a measure as to the Baptist, yet in such a measure as may be sufficient for them, sufficient to make them,
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Being subjects of Gods Kingdome of grace, they have also right to his Kingdome of glory. [ He shall give grace and glory, Psal. 84. ] Grace as the first-fruits, Glory,
Being subject's of God's Kingdom of grace, they have also right to his Kingdom of glory. [ He shall give grace and glory, Psalm 84. ] Grace as the Firstfruits, Glory,
Vse 1. Here is first a Warrant for what the Church of God in all Ages hath practised, the Baptizing of Infants. This the Church hath done, and this it doth.
Use 1. Here is First a Warrant for what the Church of God in all Ages hath practised, the Baptizing of Infants. This the Church hath done, and this it does.
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I, but quo jure? (saith the Anabaptist) what warrant hath it for it? why, Christs owne warrant, who here telleth us, that of such is the Kingdome of God;
I, but quo jure? (Says the Anabaptist) what warrant hath it for it? why, Christ own warrant, who Here Telleth us, that of such is the Kingdom of God;
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Repl. I, but (saith the Anabaptist) we mistake the Text. How so? Why, the Text doth not say to [ them ] belongeth, or [ theirs ] is the kingdome of God, but of [ such ] is the kingdome of God;
Repl I, but (Says the Anabaptist) we mistake the Text. How so? Why, the Text does not say to [ them ] belongeth, or [ theirs ] is the Kingdom of God, but of [ such ] is the Kingdom of God;
NONLATINALPHABET not NONLATINALPHABET, meaning thereby (say they) not those, or any other Infants, but such as are like unto them in some qualifications. So divers Interpreters expound it.
not, meaning thereby (say they) not those, or any other Infants, but such as Are like unto them in Some qualifications. So diverse Interpreters expound it.
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Like them, non aetate •ed moribus, not in age, but in manners, in some imitable qualities, as viz. Innocency, Simplicity, &c. So much (say they) may be collected from the verse after the Text, where our Saviour explaineth his owne meaning, what he meaneth by [ such ] viz. such in humility, [ Whosoever shall not receive the Kingdome of God as a little childe, he shall not enter therein.
Like them, non Age •ed moribus, not in age, but in manners, in Some imitable qualities, as viz. Innocency, Simplicity, etc. So much (say they) may be collected from the verse After the Text, where our Saviour Explaineth his own meaning, what he means by [ such ] viz. such in humility, [ Whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein.
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And thus they thinke to elude and evade the force of this Argument, and the evidence of this Text, triumphing in this subter fuge. Answ. But all in vaine;
And thus they think to elude and evade the force of this Argument, and the evidence of this Text, triumphing in this Subter fuge. Answer But all in vain;
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Hee was displeased with the disciples for repelling of these Infants, and hee giveth this as a reason to convince them of their error, [ For of such is the kingdome of God:
He was displeased with the Disciples for repelling of these Infants, and he gives this as a reason to convince them of their error, [ For of such is the Kingdom of God:
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Should [ such ] a man as I fly, (saith Nehemiah meaning himselfe.) Paul writting to Philemon, [ For loves sake (saith he) I rather beseech thee, being [ such a one as Paul the aged ] NONLATINALPHABET, Such a one, meaning himselfe. [ Those which doe [ such ] things (saith the same Apostle) are worthy of death. ] NONLATINALPHABET;
Should [ such ] a man as I fly, (Says Nehemiah meaning himself.) Paul writing to Philemon, [ For loves sake (Says he) I rather beseech thee, being [ such a one as Paul the aged ], Such a one, meaning himself. [ Those which do [ such ] things (Says the same Apostle) Are worthy of death. ];
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as himselfe expoundeth it, Gal. 5. 21. Thus the word is commonly used inclusively, still taking in the thing, or person it selfe, to which any other is equalized, or coupled. If need were, more instances might be mustered up:
as himself expoundeth it, Gal. 5. 21. Thus the word is commonly used inclusively, still taking in the thing, or person it self, to which any other is equalized, or coupled. If need were, more instances might be mustered up:
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In the meane time challenging our Adversaries to shew any one place in all the Scriptures where the word is so used as they would interpret it in this text;
In the mean time challenging our Adversaries to show any one place in all the Scriptures where the word is so used as they would interpret it in this text;
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Not of [ these, ] but of [ such. ] Plainely importing, that the Kingdome of God did belong not only to those particular Infants then and there brought unto him,
Not of [ these, ] but of [ such. ] Plainly importing, that the Kingdom of God did belong not only to those particular Infants then and there brought unto him,
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and heires of the kingdome of Glory, they have right to this seale of the Covenant, whereby this their interest may be confirmed and sealed up unto them. This by way of Instruction.
and Heirs of the Kingdom of Glory, they have right to this seal of the Covenant, whereby this their Interest may be confirmed and sealed up unto them. This by Way of Instruction.
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In the second place, here is a ground of comfort and hope unto believing parents as touching their children, whom God is pleased to take ab utero ad ut•rum, from the grave of the wombe, to the wombe of the grave; cropping them in the bud, taking them hence before ever they know the right hand from the left;
In the second place, Here is a ground of Comfort and hope unto believing Parents as touching their children, whom God is pleased to take ab utero ad ut•rum, from the grave of the womb, to the womb of the grave; cropping them in the bud, taking them hence before ever they know the right hand from the left;
Let them not perplex themselves with a doubtfull anxietie touching their eternall state, and condition. The text in this case yeelds a ground of comfortable hopes.
Let them not perplex themselves with a doubtful anxiety touching their Eternal state, and condition. The text in this case yields a ground of comfortable hope's.
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[ Of such is the kingdome of God ] saith our Saviour here concerning these Infants, who were as yet onely intentionally tendred to him, not actually touched by him.
[ Of such is the Kingdom of God ] Says our Saviour Here Concerning these Infants, who were as yet only intentionally tendered to him, not actually touched by him.
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and to this Ordinance in the unfeigned desires and intentions of our hearts, doubt not but the kingdome of heaven is theirs, theirs as well as any others.
and to this Ordinance in the unfeigned Desires and intentions of our hearts, doubt not but the Kingdom of heaven is theirs, theirs as well as any Others.
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imitating, and being made like unto such a one in some imitable and observable qualities. Otherwise hee never shall, he never can enter into this Kingdome. [ Whosoever, &c. ]
imitating, and being made like unto such a one in Some imitable and observable qualities. Otherwise he never shall, he never can enter into this Kingdom. [ Whosoever, etc. ]
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The wordes make up but one entire proposition, or conclusion. In effect the same with that which we meet with Matth. 18. 3. Where our Saviour (upon an other occasion) taking a little childe, and setting him in the midst of his disciples, hee propounds him to them as a patterne for their imitation; telling them.
The words make up but one entire proposition, or conclusion. In Effect the same with that which we meet with Matthew 18. 3. Where our Saviour (upon an other occasion) taking a little child, and setting him in the midst of his Disciples, he propounds him to them as a pattern for their imitation; telling them.
Q. As little children? How shall this be? What must aged persons (according to Nicodemus his conceite of the doctrine of Regeneration) repuerascere, turne children againe? A. Yes.
Q. As little children? How shall this be? What must aged Persons (according to Nicodemus his conceit of the Doctrine of Regeneration) repuerascere, turn children again? A. Yes.
1. A first is that which the Apostle himselfe propounds to, and presseth upon his Corinthians, 1 Cor. 14. Where hee sheweth them both wherein they should not be like unto children, and wherein they should. Non mentibus, sed moribus: wherein not.
1. A First is that which the Apostle himself propounds to, and Presseth upon his Corinthians, 1 Cor. 14. Where he shows them both wherein they should not be like unto children, and wherein they should. Non mentibus, sed moribus: wherein not.
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Not in understanding. Herein he would have them not children, but men. [ Brethren, be not children in understanding, &c. But in understanding bee men, ] NONLATINALPHABET, Perfecti, perfect, Adul••, of ripe age.
Not in understanding. Herein he would have them not children, but men. [ Brothers, be not children in understanding, etc. But in understanding be men, ], Perfection, perfect, Adul••, of ripe age.
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] Children they are free from malice, and envie; there is not so much as a sparke of this fire in those breasts. Herein a patterne for Christians, even for all that would enter into the Kingdome of God.
] Children they Are free from malice, and envy; there is not so much as a spark of this fire in those breasts. Herein a pattern for Christians, even for all that would enter into the Kingdom of God.
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Let them in this become as children, laying aside malice. So St. Peter presseth it, [ Wherefore laying aside all malice, &c. As new borne babes desire the sincere milk of the word.
Let them in this become as children, laying aside malice. So Saint Peter Presseth it, [ Wherefore laying aside all malice, etc. As new born babes desire the sincere milk of the word.
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They doe not goe about to over-reach, or circumvent others; but in all their actions there is a plainehearted simplicitie. And such should Christians be.
They do not go about to overreach, or circumvent Others; but in all their actions there is a plainehearted simplicity. And such should Christians be.
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or defraud his brother in any matter. ] As, viz. in buying and selling, and bargaining, &c. 2. Without guile in their words? This is the character which Peter gives of his Master. [ Who did no sinne, neither was there guile found in his mouth.
or defraud his brother in any matter. ] As, viz. in buying and selling, and bargaining, etc. 2. Without guile in their words? This is the character which Peter gives of his Master. [ Who did no sin, neither was there guile found in his Mouth.
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there should be no guiles in their mouthes, in their words, in their promises, testimonies, &c. So Paul chargeth it upon his Ephesians. [ Therefore putting away lying, speak the truth every man to his neighbour.
there should be no guiles in their mouths, in their words, in their promises, testimonies, etc. So Paul charges it upon his Ephesians. [ Therefore putting away lying, speak the truth every man to his neighbour.
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They are as well content with their rags, as with their robs; with a cottage as a pallace; often sitting in the dust. An embleme of humilitîe. A childe sitting in the dust, and as well contented there as if it were a throne. Such should Christians be; of humble and lowly spirits.
They Are as well content with their rags, as with their robs; with a cottage as a palace; often sitting in the dust. an emblem of humilitîe. A child sitting in the dust, and as well contented there as if it were a throne. Such should Christians be; of humble and lowly spirits.
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Such a frame of spirit we finde in the man after Gods own heart [ Lord, mine heart is not haughtie, &c. Surely I have behaved my selfe as a childe, &c. ] It is not for Christians to have haughtie hearts, or lofty eyes;
Such a frame of Spirit we find in the man After God's own heart [ Lord, mine heart is not haughty, etc. Surely I have behaved my self as a child, etc. ] It is not for Christians to have haughty hearts, or lofty eyes;
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Even as Cities that were never sacked nor conquered, but have enjoyed a long continued peace, they are called Virgin, Mayden-Townes; as Venice in Italy, Dordrecht in Holland: so Babylon there, in that respect is called a Virgin;) She shall sit in the dust, saith the Prophet (which is long since accomplished in typicall, and ere long shall be in mysticall Babylon.) And this Gods own sometimes doe, [ They which were brought up in Skarlet, embrace dung-hills; ] It is sayd of the precious sonnes of Sion, the Nobles of Israel, Lam. 4.) and this they ought to do willingly,
Even as Cities that were never sacked nor conquered, but have enjoyed a long continued peace, they Are called Virgae, Mayden-Townes; as Venice in Italy, Dordrecht in Holland: so Babylon there, in that respect is called a Virgae;) She shall fit in the dust, Says the Prophet (which is long since accomplished in typical, and ere long shall be in mystical Babylon.) And this God's own sometime do, [ They which were brought up in Scarlet, embrace dunghills; ] It is said of the precious Sons of Sion, the Nobles of Israel, Lam. 4.) and this they ought to do willingly,
Is it so, that God is pleased at any time to bring any of his children from high estates, to meane and low conditions, to set them in the dust; I, suppose with Job upon the dung-hill, yet should they herein submit to the will of their heavenly Father:
Is it so, that God is pleased At any time to bring any of his children from high estates, to mean and low conditions, to Set them in the dust; I, suppose with Job upon the dunghill, yet should they herein submit to the will of their heavenly Father:
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] So it is charged upon Hierusalem, Jer. 2. And who were these poore Innocents? Calvin and some others, understand it of the Prophets of God, whom they had slaine cruelly, and causlessely.
] So it is charged upon Jerusalem, Jer. 2. And who were these poor Innocents? calvin and Some Others, understand it of the prophets of God, whom they had slain cruelly, and causelessly.
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] And who were they? The next verse explaines it, viz. little children whom they offered up unto Mo•ech: These were the Innocents, with whose bloud they had filled the valley of Gehinnon. Such are children, and such should Christians bee.
] And who were they? The next verse explains it, viz. little children whom they offered up unto Mo•ech: These were the Innocents, with whose blood they had filled the valley of Gehinnom. Such Are children, and such should Christians be.
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being innocent as Doves, (so our Saviour presseth it in the place forenamed.) I, innocent as children: Having innocent hands, and innocent tongues. Two properties of a man that shall ascend the hill of the Lord. So David maketh them.
being innocent as Dove, (so our Saviour Presseth it in the place forenamed.) I, innocent as children: Having innocent hands, and innocent tongues. Two properties of a man that shall ascend the hill of the Lord. So David makes them.
[ Who shall ascend into thy Hill? Psal. 24. He that hath cleane (or innocent hands.) vers. 4. ] Who shall abide in thy Tabernacle, who shall dwell in thy holy hill? Psal. 15. ] He that back-biteth not with his tongue, &c. vers. 3. ] Such hands, such tongues have Infants, both innocent. And such should the hands and tongues of Christians bee.
[ Who shall ascend into thy Hill? Psalm 24. He that hath clean (or innocent hands.) vers. 4. ] Who shall abide in thy Tabernacle, who shall dwell in thy holy hill? Psalm 15. ] He that backbiteth not with his tongue, etc. vers. 3. ] Such hands, such tongues have Infants, both innocent. And such should the hands and tongues of Christians bee.
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Seventhly, Againe, children being wronged and injured by others, what are their weapons? Why, their cryes, and their tears. This was Moses his Rhetoricke, wherewith he tooke Phara•hs daughter ▪ when she opened the Arke; [ Loe the Babe wept.
Seventhly, Again, children being wronged and injured by Others, what Are their weapons? Why, their cries, and their tears. This was Moses his Rhetoric, wherewith he took Phara•hs daughter ▪ when she opened the Ark; [ Lo the Babe wept.
and firmly building upon their promises. And herein should Christians bee as children; yeelding such an absolute obedience to their heavenly Father. Submitting to his commands, trembling at his threats, awed by his frownes, readily believing, and confidently resting upon his promises. All this, without any Ifs and Ands; without disputing about them, or demurring upon them.
and firmly building upon their promises. And herein should Christians be as children; yielding such an absolute Obedience to their heavenly Father. Submitting to his commands, trembling At his Treats, awed by his frowns, readily believing, and confidently resting upon his promises. All this, without any Ifs and Ands; without disputing about them, or demurring upon them.
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Therein making more use of Faith, than either of sense, or reason. So doe children, they believe what is told them, what is promised them, specially if it be by their Parents; therein (as I may say) making more use of their beliefe, then their reason. And this must Christians doe, in apprehending heavenly mysteries;
Therein making more use of Faith, than either of sense, or reason. So do children, they believe what is told them, what is promised them, specially if it be by their Parents; therein (as I may say) making more use of their belief, then their reason. And this must Christians do, in apprehending heavenly Mysteres;
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they must captivate sense and reason, bringing them both to the obedience of faith; yeelding an absolute and universall ▪ both credence, and obedience unto God, in what ever hee shall make knowne to them, to be according to his will.
they must captivate sense and reason, bringing them both to the Obedience of faith; yielding an absolute and universal ▪ both credence, and Obedience unto God, in what ever he shall make known to them, to be according to his will.
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In all these (besides many other qualities, for the Argument is very fruitfull, would we follow it so farre as we might,) ought Christians to imitate and resemble children.
In all these (beside many other qualities, for the Argument is very fruitful, would we follow it so Far as we might,) ought Christians to imitate and resemble children.
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enquiring whether we be all like children, in all the forenamed particulars, viz. without malice as children; without guile as children; hand-guile, tongue-guile, heart-guile. Without pride, as children;
inquiring whither we be all like children, in all the forenamed particulars, viz. without malice as children; without guile as children; hand-guile, tongue-guile, heart-guile. Without pride, as children;
innocent and harmlesse as children, apt and ready to forgive and forget injuries as children; ready to poure forth cryes and tears into the bosome of our Father, as children;
innocent and harmless as children, apt and ready to forgive and forget injuries as children; ready to pour forth cries and tears into the bosom of our Father, as children;
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as ready to yeeld obedience to our heavenly Father; as children to their naturall Parents. Are we such? O that every of our hearts could now Eccho backe againe, and say, such we are.
as ready to yield Obedience to our heavenly Father; as children to their natural Parents. are we such? Oh that every of our hearts could now Echo back again, and say, such we Are.
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But, alas, is it not far otherwise with some amongst us? Are there not some whose hearts are full fraught with rancour, malice, envy? their hearts, hands, tongues full of guile, full of deceitfulnesse, full of hypocrisie? Is there not a spirit of pride in some of us, filling their hearts with ambitious, vaine-glorious thoughts;
But, alas, is it not Far otherwise with Some among us? are there not Some whose hearts Are full fraught with rancour, malice, envy? their hearts, hands, tongues full of guile, full of deceitfulness, full of hypocrisy? Is there not a Spirit of pride in Some of us, filling their hearts with ambitious, vainglorious thoughts;
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puffing them up, and exalting them above measure? Is there not in some of us a spirit of discontent, so as we are not contented with Gods dispensations and dealings;
puffing them up, and exalting them above measure? Is there not in Some of us a Spirit of discontent, so as we Are not contented with God's dispensations and dealings;
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but upon all occasions, if we have not what wee would have, our hearts are ready to repine and murmure? Are there not some amongst us, who care not what wrong, what injury they do to others,
but upon all occasions, if we have not what we would have, our hearts Are ready to repine and murmur? are there not Some among us, who care not what wrong, what injury they do to Others,
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so they may but benefit and advantage themselves? Are there not others of an implacable spirit? Being once offended, once provoked, they will never be reconciled;
so they may but benefit and advantage themselves? are there not Others of an implacable Spirit? Being once offended, once provoked, they will never be reconciled;
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never forgive, much lesse forget injuries? Are there not some who do not know what it is to un-load their cares, their fears, their sorrowes into the bosome of their heavenly Father, by powring forth their soules before him? And are there not others who walk stubbornly against God, not regarding either precepts, or promises, or threatnings; no, they are obstinate:
never forgive, much less forget injuries? are there not Some who do not know what it is to unload their Cares, their fears, their sorrows into the bosom of their heavenly Father, by Pouring forth their Souls before him? And Are there not Others who walk stubbornly against God, not regarding either Precepts, or promises, or threatenings; no, they Are obstinate:
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Their necke is an iron sinew, and their browbrasse; (as the Lord complaines against the people of the Jewes.) Surely, such there are, some of every of these sorts to bee found amongst us.
Their neck is an iron sinew, and their browbrasse; (as the Lord complains against the people of the Jews.) Surely, such there Are, Some of every of these sorts to be found among us.
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And is this to be like unto Children. In this to receive the Kingdome of God as little children? Let the Conviction take place with those to whom it belongeth;
And is this to be like unto Children. In this to receive the Kingdom of God as little children? Let the Conviction take place with those to whom it belongeth;
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un-lesse happily therein, wherein they ought not to resemble them, viz. in knowledge, and understanding. [ Brethren, be not children in understanding (saith the Apostle.) Herein happily they are too like unto children, having no more understanding in spirituall matters, the mysteries of Gods kingdome, then they.
unless happily therein, wherein they ought not to resemble them, viz. in knowledge, and understanding. [ Brothers, be not children in understanding (Says the Apostle.) Herein happily they Are too like unto children, having no more understanding in spiritual matters, the Mysteres of God's Kingdom, then they.
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But in all other imitable qualities, they are altogether un-like them. Now let not such flatter themselves with vaine hopes, of ever entring into Gods Kingdome. No, it cannot bee.
But in all other imitable qualities, they Are altogether unlike them. Now let not such flatter themselves with vain hope's, of ever entering into God's Kingdom. No, it cannot be.
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NONLATINALPHABET. Two negatives put together, which in the Greeke tongue do vehementius negare, confirme the negation or denyall of a thing (like two witnesses to a Testimony) making it more peremptory, more certaine. [ He shall not enter. ] Nequam ingredietur.
. Two negatives put together, which in the Greek tongue do Vehementius negare, confirm the negation or denial of a thing (like two Witnesses to a Testimony) making it more peremptory, more certain. [ He shall not enter. ] Nequam ingredietur.
Vse 2. Let this then (in the second place) bee a motive to every of us, setting on this usefull exhortation, that we would labour to be such. Would we enter into the kingdome of God, of Grace here, of Glory hereafter;
Use 2. Let this then (in the second place) be a motive to every of us, setting on this useful exhortation, that we would labour to be such. Would we enter into the Kingdom of God, of Grace Here, of Glory hereafter;
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Bee wee as children. As children without malice, as children without guile, as children for humility, as children for contentation, as children for innocency, forgiving and forgetting injuries as children;
Bee we as children. As children without malice, as children without guile, as children for humility, as children for contentation, as children for innocency, forgiving and forgetting injuries as children;
The [ kingdome of God ] (as I told you) is here, his Kingdome of grace, and glory. His kingdome of grace. The government which hee exerciseth in and over his Elect upon earth, whom he guideth and governeth by his Word, and Spirit. His Kingdome of glory: That blessed state which hee hath provided for his Elect hereafter.
The [ Kingdom of God ] (as I told you) is Here, his Kingdom of grace, and glory. His Kingdom of grace. The government which he Exerciseth in and over his Elect upon earth, whom he guideth and Governs by his Word, and Spirit. His Kingdom of glory: That blessed state which he hath provided for his Elect hereafter.
receiving their instructions quietly, submissively, without quarrelling or cavalling. Even thus receive we the Kingdome of God, the mysteries of his Kingdome.
receiving their instructions quietly, submissively, without quarreling or cavalling. Even thus receive we the Kingdom of God, the Mysteres of his Kingdom.
Such truths as God hath been pleased to reveale unto us in his Word, let us receive them, entertaine them quietly, readily, with a holy submission of our understandings, and judgements;
Such truths as God hath been pleased to reveal unto us in his Word, let us receive them, entertain them quietly, readily, with a holy submission of our understandings, and Judgments;
Thus behave we our selves in life; even as a child. So did David as himselfe telleth us, Psal. 131. [ Surely I behav'd and quieted my selfe as a Childe that is weaned, &c. ] A childe in the weaning is froward,
Thus behave we our selves in life; even as a child. So did David as himself Telleth us, Psalm 131. [ Surely I behaved and quieted my self as a Child that is weaned, etc. ] A child in the weaning is froward,
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And thus behave we our selves in death. Therin also as children. Children, Infants, as they are ordered by their Mothers, or Nurses in the day, so they are put to bed by them at night, when,
And thus behave we our selves in death. Therein also as children. Children, Infants, as they Are ordered by their Mother's, or Nurse's in the day, so they Are put to Bed by them At night, when,
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Falling a sleep in his lap, in his armes, committing our soules unto him as to a faithfull Creatour, and mercifull Redeemer. Thus receive we Gods Kingdome of Grace, his government here upon earth.
Falling a sleep in his lap, in his arms, committing our Souls unto him as to a faithful Creator, and merciful Redeemer. Thus receive we God's Kingdom of Grace, his government Here upon earth.
And secondly, Thus receive we his Kingdome of Glory. Still as little children. Receiving it in Gods way, and upon his tearmes. Thus do little children take things from their Parents hands, upon their Parents tearmes, and in what way they will have them.
And secondly, Thus receive we his Kingdom of Glory. Still as little children. Receiving it in God's Way, and upon his terms. Thus do little children take things from their Parents hands, upon their Parents terms, and in what Way they will have them.
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be it through the sea, or through the wildernesse. What if God will lay out unto us the like way to bring us to our heavenly Canaan; a troublesome and tedious way, yet baulke it not.
be it through the sea, or through the Wilderness. What if God will lay out unto us the like Way to bring us to our heavenly Canaan; a troublesome and tedious Way, yet balk it not.
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] Herein yeeld we up our selves unto God to be led by him, as sheep. So it is sayd of Israel. [ The Lord led them as a flocke, (as a flocke of sheepe, as the word signifieth ▪) by the hands of Moses and Aaron.
] Herein yield we up our selves unto God to be led by him, as sheep. So it is said of Israel. [ The Lord led them as a flock, (as a flock of sheep, as the word signifies ▪) by the hands of Moses and Aaron.
the two former introductory to the latter. 1. His S•sception. 2ly, His Imposition of hands. 3ly, His Benediction. [ 1. He tooke them up in his Arms. 2ly, Hee layd his hands upon them. 3ly, And blessed them. ]
the two former introductory to the latter. 1. His S•sception. 2ly, His Imposition of hands. 3ly, His Benediction. [ 1. He took them up in his Arms. 2ly, He laid his hands upon them. 3ly, And blessed them. ]
Thus doe these Petitioners receive what they desired, and more. That which was desired for these children, was onely a touch of our Saviours hands. So the 13th ver. of this Chapter expresseth it.
Thus do these Petitioners receive what they desired, and more. That which was desired for these children, was only a touch of our Saviors hands. So the 13th for. of this Chapter Expresses it.
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(So the Geneva readeth it, Residuum Spiritus (saith Montanus) a residue (as our new translation hath it) an overplus of spirit, that is, of power and vertue to have done more then he did.
(So the Geneva readeth it, Residuum Spiritus (Says Montanus) a residue (as our new Translation hath it) an overplus of Spirit, that is, of power and virtue to have done more then he did.
Being, as rich in himselfe, so rich unto them. [ God is rich unto them that call upon him, ] (saith the Apostle.) God is rich; having an abundant fulnesse of all goodnesse of himselfe.
Being, as rich in himself, so rich unto them. [ God is rich unto them that call upon him, ] (Says the Apostle.) God is rich; having an abundant fullness of all Goodness of himself.
Being ready and-willing to communicate, and let out his goodnesse unto all that seek it, (even as the fountaine that is ready to communicate of its water to all that come for it,
Being ready and-willing to communicate, and let out his Goodness unto all that seek it, (even as the fountain that is ready to communicate of its water to all that come for it,
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Vnto God by prayer: Vnto Iesus Christ by faith. • ▪ Come we to th• throne of Grace for a supply of our wants ▪ what we aske, being fit for us, wee shall receive.
Unto God by prayer: Unto Iesus christ by faith. • ▪ Come we to th• throne of Grace for a supply of our Wants ▪ what we ask, being fit for us, we shall receive.
No sooner doth his father see him a farre off, but he runs to meet him, Jils upon his neck, and kisseth him, bringeth farth the best •oabe ▪ and killeth th• fatted calfe for him.
No sooner does his father see him a Far off, but he runs to meet him, Jils upon his neck, and Kisses him, brings farth the best •oabe ▪ and kills th• fatted calf for him.
Vpon there returning and coming home to God they shall finde abundant mercy, abundant compassion, more then ever they could have promised to themselves ▪ considering their own unworth•nesse of the least mercie.
Upon there returning and coming home to God they shall find abundant mercy, abundant compassion, more then ever they could have promised to themselves ▪ considering their own unworth•nesse of the least mercy.
] NONLATINALPHABET, Complexans •os, (saith the vulgar latine) Imbracing them. But the word (by Piscators leave) in proper signification importeth more.
], Complexans •os, (Says the Vulgar latin) Embracing them. But the word (by Piscators leave) in proper signification imports more.
From whence (by the way) it is rightly concluded against the Anapabtists, that these children which were brought unto Christ, they were young children; not children capable of Instruction,
From whence (by the Way) it is rightly concluded against the Anapabtists, that these children which were brought unto christ, they were young children; not children capable of Instruction,
t•nquam charistima ▪ NONLATINALPHABET (as Chemnitius glosseth upon it) as a deare and choice treasure which he made speciall account, and reckoning of.
t•nquam charistima ▪ (as Chemnitz Glosseth upon it) as a deer and choice treasure which he made special account, and reckoning of.
Militant: So doth the Anabaptist, who denies Baptisme unto Infants, because (as they would have it) they are no members of the Church. And what rigour? What unwarrantable, uncharitable,
Militant: So does the Anabaptist, who Denies Baptism unto Infants, Because (as they would have it) they Are no members of the Church. And what rigour? What unwarrantable, uncharitable,
and unchristian rigour is this? What is this, but even (as it were) to pull Infants out of the armes of Jesus Christ? Surely, he who tooke these Infants into his armes upon earth, doth as much to some of them being now in heaven,
and unchristian rigour is this? What is this, but even (as it were) to pull Infants out of the arms of jesus christ? Surely, he who took these Infants into his arms upon earth, does as much to Some of them being now in heaven,
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He will receive them, embrace them, take them into the armes of his mercie. And there let believing Parents leave them (I meane, their Infants deceased) in a comfortable hope,
He will receive them, embrace them, take them into the arms of his mercy. And there let believing Parents leave them (I mean, their Infants deceased) in a comfortable hope,
I shall goe to him, but he shall not returne to me (saith David of his childe.) This for the dead. As for the living, take heed how we shut them out of the Church: Seing we here find them in Christs bosome, take heed how wee cast them out of the Churches bosome, by denying unto them the Churches priviledge, the badge and seale of their Christianity. This for Infants.
I shall go to him, but he shall not return to me (Says David of his child.) This for the dead. As for the living, take heed how we shut them out of the Church: Sing we Here find them in Christ bosom, take heed how we cast them out of the Churches bosom, by denying unto them the Churches privilege, the badge and seal of their Christianity. This for Infants.
Thus unlesse our heavenly Father bring us, lead us, draw its, (that is, effectually perswade our hearts to believe on him, working upon them by his word and spirit) wee will never come ▪ can never come unto Christ;
Thus unless our heavenly Father bring us, led us, draw its, (that is, effectually persuade our hearts to believe on him, working upon them by his word and Spirit) we will never come ▪ can never come unto christ;
So say they, and so say wee ▪ Nothing save onely an eye, and a hand, (which yet are not our own neither.) An eye to looke up unto Christ, a hand to receive him, both which are done by faith.
So say they, and so say we ▪ Nothing save only an eye, and a hand, (which yet Are not our own neither.) an eye to look up unto christ, a hand to receive him, both which Are done by faith.
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These Infants here they are brought unto Christ that he should 〈 ◊ 〉 them. But the woman with the bloudy issue shee cometh unto Christ that shee might touch him, (as also other sicke persons usually did.) Whether Infants may bee saved by their Parents faith,
These Infants Here they Are brought unto christ that he should 〈 ◊ 〉 them. But the woman with the bloody issue she comes unto christ that she might touch him, (as also other sick Persons usually did.) Whither Infants may be saved by their Parents faith,
Whether it be so with children in their infancie ▪ whether they they live by the faith of their Parents, it is a question which I will not peremptorily dedetermine ▪ (I know it was the opinion of the Ancient Church.) But afterwards when they come to yeares of discretion ▪ then they must live by their owne faith.
Whither it be so with children in their infancy ▪ whither they they live by the faith of their Parents, it is a question which I will not peremptorily dedetermine ▪ (I know it was the opinion of the Ancient Church.) But afterwards when they come to Years of discretion ▪ then they must live by their own faith.
So coming, doubt not but •e that had armes to receive these Infants being brought to him in the armes of others, will also have armes, armes of mercie and tender compasson ▪ to receive, to embrace us, coming unto him, believing on him ▪ submitting to him.
So coming, doubt not but •e that had arms to receive these Infants being brought to him in the arms of Others, will also have arms, arms of mercy and tender compasson ▪ to receive, to embrace us, coming unto him, believing on him ▪ submitting to him.
this was done by imposition of hands. Thus the sacrifices under the Law were consecrated by the Priests. [ Aaron and his sonnes layd their hands upon the head of the sacrifice;
this was done by imposition of hands. Thus the Sacrifices under the Law were consecrated by the Priests. [ Aaron and his Sons laid their hands upon the head of the sacrifice;
] which they did (amongst other ends) in a way of consecration. Destinarunt illud ut •ieret sacrifici•m, (saith Osiander upon it;) destinating and setting a-part that creature to be a sacrifice.
] which they did (among other ends) in a Way of consecration. Destinarunt illud ut •ieret sacrifici•m, (Says Osiander upon it;) destinating and setting apart that creature to be a sacrifice.
And thus we find it under the New. Our blessed Saviour (our great high Priest) being to consecrate the Sacrament of the Lords Supper ▪ hee tooke the Bread, and hee tooke the Cup (saith the Text.) Either taking them into his hand,
And thus we find it under the New. Our blessed Saviour (our great high Priest) being to consecrate the Sacrament of the lords Supper ▪ he took the Bred, and he took the Cup (Says the Text.) Either taking them into his hand,
Whether necessary, or no, it is made a question? Papists contend for it as absolutely necessary, making it the outward signe in two of their Sacraments, (so they call them,
Whither necessary, or no, it is made a question? Papists contend for it as absolutely necessary, making it the outward Signen in two of their Sacraments, (so they call them,
and make them) viz. Confirmation, and Ordination. In the latter of these (not to speake of the former now, which I have touched upon already,) wee generally allow it, approve it as very convenient ▪ not onely warrantable but usefull, warrantable by the practise of the Apostles, and the Church of God in all Ages.
and make them) viz. Confirmation, and Ordination. In the latter of these (not to speak of the former now, which I have touched upon already,) we generally allow it, approve it as very convenient ▪ not only warrantable but useful, warrantable by the practice of the Apostles, and the Church of God in all Ages.
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Vsefull, both in respect of the solemnity, and significancie of it, suting well with the businesse that it is applied to, (Ordination; wherein there is a charge) layd upon the person ordained,
Useful, both in respect of the solemnity, and significancy of it, suiting well with the business that it is applied to, (Ordination; wherein there is a charge) laid upon the person ordained,
yet leaving it as an indifferent Ceremony, as not being of the essence of Ordination, (much lesse of Confirmation,) which may be performed without it, viz. by Fasting, and Prayer. And so not absolutely necessary, there being no expresse precept in Scripture 〈 ◊ 〉 inforce it.
yet leaving it as an indifferent Ceremony, as not being of the essence of Ordination, (much less of Confirmation,) which may be performed without it, viz. by Fasting, and Prayer. And so not absolutely necessary, there being no express precept in Scripture 〈 ◊ 〉 enforce it.
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In•• which was, and is committed the dispensation of all blessings, both heavenly, and earthly ▪ This is that which our Saviour saith of himselfe, Mat. 28. (All power is given unto vice, both in heaven,
In•• which was, and is committed the Dispensation of all blessings, both heavenly, and earthly ▪ This is that which our Saviour Says of himself, Mathew 28. (All power is given unto vice, both in heaven,
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and in earth.) This hee spake after his 〈 ◊ 〉 Not but that he had this power 〈 ◊ 〉 how •ve• from thence ▪ forth hee was to exercise it more freely than formerly.
and in earth.) This he spoke After his 〈 ◊ 〉 Not but that he had this power 〈 ◊ 〉 how •ve• from thence ▪ forth he was to exercise it more freely than formerly.
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And thus the Apostles in their time layed their hands upon divers, who thereupon received the holy Ghost, as it is said of those Disciples, Acts 19. Not that they of themselves could conferre the holy Ghost, but God did it by their Ministery. But I promised to be briefe.
And thus the Apostles in their time laid their hands upon diverse, who thereupon received the holy Ghost, as it is said of those Disciples, Acts 19. Not that they of themselves could confer the holy Ghost, but God did it by their Ministry. But I promised to be brief.
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In the dayes of his flesh, hee healed the sicke, cleansed the leapers, made the dumbe to speake, the blinde to see, &c. And who knoweth (say they) but some such blessing it might bee that Christ here bestowed upon them, some temporall blessing?
In the days of his Flesh, he healed the sick, cleansed the leapers, made the dumb to speak, the blind to see, etc. And who Knoweth (say they) but Some such blessing it might be that christ Here bestowed upon them, Some temporal blessing?
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shewing you still (by the way) what it maketh for that end to which it hath beene ordinarily made use of amongst us, viz. the Baptisme of Infants. Such they were that were here brought to Christ. Such they were, whom the Disciples here (out of no ill intent) attempt to keepe backe from ••ming t• Christ. Such they were whom Christ here inviteth to come unto him;
showing you still (by the Way) what it makes for that end to which it hath been ordinarily made use of among us, viz. the Baptism of Infants. Such they were that were Here brought to christ. Such they were, whom the Disciples Here (out of no ill intent) attempt to keep back from ••ming t• christ. Such they were whom christ Here Inviteth to come unto him;
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Object. But (saith the Anabaptist) what is all this to the point in hand? All this while wee doe not read that Christ Baptized these Infants? Answ. True.
Object. But (Says the Anabaptist) what is all this to the point in hand? All this while we do not read that christ Baptised these Infants? Answer True.
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And hath Christ thus honoured some of this tender age ▪ What shall new bee done to them, whom the King of Heaven delighteth to honour? Doth hee invite them to communion with himselfe ▪ Who shall keepe them backe, by debarring them of the meanes of that communion? Doth hee avow, and conferre the thing signified, who shall then deny them the signe? FINIS.
And hath christ thus honoured Some of this tender age ▪ What shall new be done to them, whom the King of Heaven delights to honour? Does he invite them to communion with himself ▪ Who shall keep them back, by debarring them of the means of that communion? Does he avow, and confer the thing signified, who shall then deny them the Signen? FINIS.
Rebuking those which brought them. Obser. 2. Good undertakings subject to discouragements, cast in sometimes Reason. 1. By God for the tryall of his people, & exercise of their graces. Matth. 15.
Rebuking those which brought them. Observation 2. Good undertakings Subject to discouragements, cast in sometime Reason. 1. By God for the trial of his people, & exercise of their graces. Matthew 15.
Matth. 10. 16 NONLATINALPHABET ▪ ab NONLATINALPHABET & NONLATINALPHABET, Cui nihil est admixtum. Rom. 16. 19. NONLATINALPHABET. •. In their actions. 1 Thes. 4. 6.
Matthew 10. 16 ▪ ab &, Cui nihil est admixtum. Rom. 16. 19.. •. In their actions. 1 Thebes 4. 6.