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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	parent_n	see_v	1,442	5	3.9893	3	false

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

drinke of this cup ye doe shew the Lords death till he come but what remembrance can bee required in our infants of the thing which they never attained with understanding what preaching of the crosse of Christ can they comprehend in their mind none of these things are prescribed nor required in baptisme therefore between these two signes there is great difference and it was so between circumcision and the passeover in the old Testament for circumcision which is well knowne to answer our baptisme was appointed for infants but the passeover which our Lords Supper succeeded did not receive all manner of guests without difference but it was rightly eaten by them only that were of age did enquire into the signification of it These things methinks might satisfie these men if they were not wilfully blinded and obstinately bent to goe on in their errour Now it may be demanded whether the children of Turkes of Jewes may lawfully be baptized I answer no because their parents are out of the Covenant so that the case is not the same as with Infants borne of Christans with whom God hath made a Covenant and with their seed who are children of the Covenant Therefore as we our selves have right to the seale of this covenant so have our Infants as soone as they are borne although the Lord in mercy did forbeare eight dayes to the Jewes because they were then unable to beare it 2. It may be demanded whether children of professed Papists may be baptized I answer their parents are baptized in the name of the Father Son and holy Ghost and though the Papacy be not the Church of God yet the true Church of God is hidden amongst them and for this cause baptisme remaines still in the Church of Rome and their children may be baptized yet with these cautions First that their parents desire this baptisme 2. That there be Churches which promise the educacation of the child in the true saith Thirdly it may be demanded whether the children of prophane and wicked parents who hold the true religion in their judgement but deny it in their lives may the children of such be baptized I answ They may for all that for without exception they that were of circumcised lewes were circumcised Gen. 12.23 Although many were wicked yet al were circumcised Again although our immediate parents were wicked yet it may be some of our predecessors were holy and if the roote bee holy so are the branches Rom. 11.16 This also may answer a question whether the children of fornication may be baptized I answ They may if some besides their parents will answer for their good education neither is there any reason that the sins of the parents should hinder the child of baptisme being a thing pertaining to life eternall Fourthly It may be demanded whether children of excommunicate parents may be baptized I answ as before that if some will answer for their good education they may for the parents although excommunicated yet still they remain for members of the Church having still a right and title to the Kingdome of heaven are not absolutely cast out of it but with this condition if they do not repent although in part they are in respect of their communion or use of their liberty yet not in respect of their right and title but as a free man of a corporation being imprisoned remains a free man still although for the time he hath no use of his liberty 5. It may be demanded whether the intention of him that baptizeth be necessary I answer if the word of institution come to the element it is a Sacrament whatsoever the Ministers intention be Paul rejoyced that Christ was preached although many preached of envy contention with no desire of any good to their hearers Phil. 1.16 Then the intention of the mind is not necessary if so be the institution be observed And the efficacy of the Sacrament depends not on the will of man but on the will of God 6. It may be demanded what is the duty of the Minister in baptizing I answ he stands in the room of God what he doth according to the institution is as much as if God himself had done it with his own hand and therefore when the Minister doth apply water to the body which is the signe and pledge of grace he doth withall apply the promise of remission and life everlasting to the party baptized that is as much as if God should say to the party baptized calling him by his name I freely give unto thee the pardon of all thy sins and life everlasting upon condition that thou keepe the order set downe in baptisme which is to turne unto me and to beleeve in Christ then here is ground for a speciall saith First God for his part by hand of the Minister applyes the promise of mercy to every particular beleever then againe every particular beleever is by a speciall faith to receive the promise For when God shall speake unto us particularly and as it were assure us of his mercies with his owne hand and seale we must needs be moved in our obedience to his will and our hearts must be affected with it 7. It may be demanded whether baptisme administred by wicked men or Hereticks or such as cannot preach be lawfull and true baptisme I answer if such a one be chosen and put in the place of a true Pastor and keepe the true forme of baptizing according to the Institution in the name of the Father Son and holy Ghost it is true baptisme but if they baptize in the name of any other it is unlawfull for were ye baptized in the name of Paul I thanke God I baptized none of you lest any should say that I baptized in my owne name 1 Cor. 1.13.14 15. These things considered although they were ignorant and could not preach or wicked Hereticks that did administer it yet their baptisme was lawfull For the Pharisees and Doctors of the Jewes were many of them not of the Tribe of Levi but of some other Tribes and many of them were Hereticks and Apostates yet they were in the place of good Pastors and sate in Moses Chaire and taught some of Moses doctrine therefore saith Christ heare them 8. It may be demanded by the Anabaptists who are not pleased with our baptisme whether those that we have baptized may not be baptized againe by them Such Katabaptists were in Calvin's time that did furiously cal upon them to be baptized againe To this I answer that they may not be baptized againe being once baptized the efficacy of baptisme extends it selfe to the whole life of man and we are but once new borne and once ingrafted into Christ and the gift of regeneration is never extinguished if a man could be borne againe he should need to be baptised againe because that baptisme is the Sacrament of Incision or ingrafting Now if any should say that a beleever that is ingrafted into

A Confutation of the ANABAPTISTS AND All others who affect not Civill Government Proving the lawfulnesse of it and a full Answer to all their Cavills that are or can be made against it WITH A Nut-cracker for an unnaturall Nut whose Shell is as hard as the Scales of Leviathan and the kernell of his heart as hard as a piece of the nether Mill-stone Iob 41.15.24 yet the hammer of Gods Word that breaketh in pieces the Rocks Ier. 23.29 will break this Nut that all may see the devillish kernell that is in it Also Arguments against the Anabaptists proving that Infants borne of Christian Parents ought to be Baptized With a full Answer to all their Cavills that are or can be made against it Imprimatur Ja. Cranford And thou Ezra after the wisedome of thy God that is in thine hand set Magistrates and Iudges which may Iudge all the people that are beyond the River and whosoever will not doe the Law of thy God and the Law of the King let Iudgement be executed speedily upon him whether it bee unto death or unto banishment or confiscation of goods or to imprisonment Ezra 7.25 26. Put them in mind to be subject to Principalities and powers to obey Magistrates to be ready to every good work Titus 3.1 They sent them Peter and John who when they were come prayed for them that they might receive the holy Ghost for as yet he was faln upon none of them onely they were baptized in the Name of the Lord Iesus Acts 8.15 16. Then Peter said unto them repent and be baptized every one of you and ye shall receive the gift of the holy Ghost for the promise is unto you and to your children Acts 2.38 39. LONDON Printed by M. O. for T. Bankes and are to be sold in Black Friars 〈…〉 To the Reader Christian Reader THE maine cause that moved me to undertake this Worke is this many faithfull Christians and loyall Subjects are blamed to be enemies to Civill government as also my selfe bearing a part of that reproach with them now to cleare both my selfe and others in these divided and distracted times J thought it not amisse to discover them and to make them knowne who they be that despise dominion and speake evill of dignities Jude 8. that faithfull Christians and loyall subjects may not be blamed who are subject to Principalities and Powers and willing to obey Magistrates and ready to every good work Titus 3.1 2. Who every day that passeth over their heads put up prayers and supplications intercessions and giving of thanks at the Throne of grace for Kings and all in authority that we may live a quiet and peaceable life in all godlinesse and honestie 1 Tim. 2.12 And as for mee God forbid that I should sinne against the Lord in ceasing to pray for them 1 Samuel 12.23 Tet Gods people were alwayes blamed to be enemies to civill authoritie Ahab said to Elijah Art not thou he that troubleth Israel 1 Kings 18.17 And saith Haman that great Courtier There is a certaine people scattered and disperced among thy people in all the Provinces of thy Kingdome and their Lawes are divers from all people neither keep they the Kings Laws Esther 3.8 Nay further this Court-flatterer so prevailed with the King to get Letters sealed with the Kings seale to destroy to kill and cause to perish all Jewes both young and old little children and women in one day even upon the thirteenth day of the twelfth Moneth which is the Moneth Adar and to take the spoyle of them for a prey Verse 13. And it was told the King saying Daniel one of the captivity of the children of Judah regardeth not thee O King nor the decree that thou hast signed and so was cast into the Denne of Lions but in the morning the King comes to the mouth of the Donne and calls Daniel to which hee answered O King live for ever my God hath sent his Angel and hath shut the Lions mouths that they have not hurt me for as much as before him Innocencie was found in me and against thee O King have I done no hurt Daniel 6.13.20.21.22 And Paul was accused to be a pestilent fellow and a mover of sedition but when the tryall came neither against the Law of the Iewes nor against the Temple nor against Caesar had he offended any thing at all Acts 24. ● 25.8 Nay further they said of Christ himselfe to Pilate If thou let this man goe thou art not Caesars friend for he speaketh against Caesar Iohn 19.12 Yet Christ although he was a true heire to the Crown and Kingdome of the Iewes shewed himselfe loyall to Civill Government saying Render to Caesar the things that are Caesars and to God the things that are Gods Matthew 22.21 And hee payed tribute to avoyd offence Matthew 17.26 27. although an heire to the Crowne and free from Tribute Thus in all ages both all the faithfull and Christ himselfe was blamed to bee enemies to civill government And now I come to our own age witnesse those three Worthies and faithfull servants of Iesus Christ who pleading for God and the King and declaring how those Traiterous Prelates did intrench upon the Kings prerogative in many particulars these men venturing lives and states and all outward comforts through a tender affection they had to their Prince as not being able to indure to see the wrong done to him and be silent and yet for speaking and declaring those Traytors they were punished altogether although they did expresse such Loyalty that I think their examples are not to be parallel'd witnesse that renowned Doctor Bastwick who laboured to maintaine the honour and dignity and prerogative Royall of our Soveraigne Lord the King saying Let the King live for ever Had I a thousand lives I should think them all too little to spen● for his Majesties Royall Prerogative and had I as much bloud in my veines as would swell the Thames I would shed it every drop in this cause And then wishing the people not to bee discouraged nor daunted at the Prelates power but bid them labour to preserve innocencie and keep peace within and goe on in the strength of your God and hee will never faile you in such a day as this Then saith he as I said before so I say again had I as many lives as I have haire● upon my head or drops of bloud in my veines I would give them up all for this Cause Yet all this could not free them from sufferings although Mordecai had saved the Kings life from the hands of Traytors yet no honour is done to Mordecai But the Lord hath all these things upon the File and in his due time he will cause the King to read the the Chronicles to finde out that which Mordecai hath done and requite it Esther 6.1 For behold thy servants are ready to doe whatsoever my Lord the King shall appoint 2 Samuel 15.15 Not as men-pleasers but as the servants

was inflicted by many if it was by all yet I grant it must be done by the consent of all or of the greatest part and it may be said to be done by all as the representative body of all as what the Parliament doth it may be said the whole Kindom doth but as the Kingdome refers their businesse to the Pa●liament so doe the particular Churches to the Presbitery but they say every case ought to be heard and determined where the fault was committed By this argument we must remove our Parliament and all other Courts to the place where any offence is committed to try them there But this their folly needs no confutation and saith Paul concerning Church censures I heare that there is fornication committed among you now marke For I verily as absent in body but present in spirit have judged and determined already concerning him that hath so done and that was to deliver such a one to Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus Yet it was not fully done without the consent of the whole Congregation although judged and determined in their absence Yet it was executed when they were gathered together 1 Cor. 5.3 4 5. So the Presbitery ought to judge and determine of things but they are not to be accomplished privately but openly with the consent of the whole congregation But they say if thy Brother trespasse against thee tell him his fault betweene him and thee alone and if he will not heare thee take with thee one or two more but if he neglect to heare them tell the Church Mat. 18.15.16.17 This Church say they is a particular Congregation but I deny it and will prove it to be a collective part representing the Church to whom binding and loosing was referred for saith the Lord if two of you shall agree on earth touching any thing as binding and loosing it shal be done for them of my Father in heaven vers 18.19 The reason is because where 2. or three a●e gathered together out of a Congregation in the name of Christ about such a bus●nesse saith Christ I am in the midst of them ver 20. Now in a small congregation having but two ruling Elders and one Pastor these comming to gethe● in the name of Christ if but two of them agree it shall be done ver 19. But it were a si●ly conclusion to gather from hence that if any two of the whole parish or of the whole cong●egation of Bro●nists agree together about binding or loosing it shal be done in heaven So t●en I conclude that where there are but two Elders and a Pastor if these come together and but two of them agree saith the Lord it shall be done Now if they should say it is a particular congregation and yet but three persons in it this I also deny for a particular congregation must have both Officers and people or else it is not a congregation but suppose they say there was a Church in the houses of Aquila and Nimphas Rom. 16.5 Col 4.15 I answer they had teaching and discipline which did resemble a Church but they neither taught nor governed as Church-officers but as parents and Masters for they had no election nor ordination and therfore no calling neither had they the sacraments nor the power of the keyes for Excommunication So then if they were Churches it was because Christians re●orted thither and had the use of the Word and Sacraments see Acts 2.6.12.12.19.9.20.8.28.23 and because there were no Churches built 7. The independent government cuts off all remedy for injured persons for those perties must be their Judges while they deny Presbi●eties and Synods to appeal to which is against the very light of nature that parties should be their Judges who if ●ney get the greater number the innocent party must needs suffer although his cause be never so just but this is flat against the Scripture There was variance in the Church at Antioch and they appealed to the Apostles and Elders then assembled at Jerusalem Acts 15.2 It is in this case as it is in civil injuries see Acts 24.11 where Paul saith no man may deliver me to them because they were parties but I appeale to Cesar these men blame the Prelates for being parties in their owne Courts yet here they will tye their members to be tryed by none but themselves denying Presbyteries and Synods which is the onely refuge of innocent persons and the meanes of justice to the guilty Eightly Independent people exclude women and children from having any voice in their Churches yet they deny a representative church gathered out of many particular Churches In this I demand what is their owne when men of yeares must represent their whole Church and where doe they find such a Church in the Scripture as this is in this we may see plainly that their practise contradicts their tenets while they deny representative Churches their own is such a one but they being silent to our demand we shal give them better satisfaction concerning Presbyteriall government for when that controversie was at Antioch they determined that Paul and Barnabas and certaine others of them should goe up to Ierusalem unto the Apostles and Elders about this question now these certaine that came with Paul and Barnabas are called the Church being brought on their way by the Church Acts 15.3 But they did not every man of the Church of Antioch come for then how could they be sent yet these few that were sent are called the Church and when they came to Jerusalem they were received of the Church ver 4. But did every christian in Ierusalem come forth to meet them or whether did some part of the church there kindly entertaine them in the name of the rest and so are called the church and so that place before mentioned Mat. 18. tell the Church is no more but tell the officers of the church and great feare came upon all the Church Acts 5.11 Here is meant none but the Apostles who in the next verse went all into Solomons Porch which could not hold al at Ierusalem and the rest are mentioned distinctly ver 13. yet you see here these officers are called the church and when Moses was charged to speake unto all the congregation be called for all the Elders of Israel and said unto them Exo. 12.3.21 As a Parliament is a congregation of the mighty Psal 82.1 So is a National Synod but they are much troubled at this word National church but why should not we be as much offended at the word independent church seeing that there is none such in the Scripture Again I answer when there was but one Nation that received the ordinances of God there was but one National church but now the Gospel ●s preached to all Nation● then so many of them as receive and make profession of it so many national churches there is again as many flocks make one flock

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