Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	father_n	holy_a	son_n	6,458	5	6.0598	4	true

Text snippets containing the quad

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

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

should leave the word of God and serve tables but we will give our selves continually to prayer and to the ministery of the word Acts 6.2.4 And who is sufficient for these things 2 Cor. 2.16 But it may be they will object these words of Paul For ye may all prophesie one by one that all may learn and all may be comforted 1 Cor. 14.31 I answer this is Schooles disputation If any thinke himselfe to be a Prophet or spirituall that is furnished with spirituall gifts and have a willing inclination to be a Prophet to the prayse of God and the good of the Church let him acknowledge that the things that I write unto you are the commandements of the Lord vers 37. Let the Prophets speake two or three and let the other judge the spirits of the Prophets are subject to the Prophets vers 29.32 But here is no encouragement for Tradesmen to meddle with the Ministery but they will object that men of Cyprus and Cyrene when they were come to Antioch spake unto the Grecians preaching the Lord Jesus And the hand of the Lord was with them and a great number beleeved and turned to the Lord Acts 11.20.21 I answer these were extraordinarily called and furnished immediatly from Christ as the Apostles and those 70. Disciples were but this manner of calling is now ceased as I said before but they will object that the Rulers of the Synagogue sent unto them saying Ye men and brethren if ye have any word of exhortation for the people say on Acts 13.15 Hence they would gather that any of the brethren may preach I answer those brethren there spoken of were certaine Prophet● and Teachers of Barnabas and Simon that was called Niger and Lucius of Cyrene and Manaen which had been brought up with Herod the Tetrarch and Saul or at the least some of these as Barnabas Saul and Iohn that were their Ministers ver 1.2.5 For when that motion was made then Paul stood up and beckned with his hand said men of Israel ye that fear God give audience vers 16. So that it was not spoken to all the people but for some of them to preach that were sent amongst them by the Church saith Paul have not we power to forbeare working for so hath the Lord ordained that they which preach the Gospell should live of the Gospel 1 Cor. 9.6.14 If the Gentiles have been made partakers of their spirituall things their duty is also to minister unto them in carnall things Rom. 15.27 So much for the ministery alone Next he blames both the Magistrates and Divines that are assembled for two things First for going about to reduce all our distractions and Schismes into one way of worshipping God I answer there is but one way to heaven saith the Lord I will gvie them one heart and one way that they may feare me for ever Jer. 32.39 Again there is but one body and one spirit one hope one God one Mediator one faith one baptisme Ephes 4.4 Then why should not all our distractions and schismes be reduced to this one way of worshipping God seeing all other ways misse of heaven Again the very end why God sent Christ was to gather together in one all things in Christ Ephes 1.10 And the example of the Primitive Christians they had all one heart and soule Acts 4.32 And Paul exhorts to be of one mind to live in peace and the God of Peace and love be with you 2 Cor. 13.11 Nay further saith he I beseech you brethren by the name of the Lord Iesus Christ that ye speake the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1.10 But will not they have our distractions and schismes reduced to one way of worshipping God then saith Paul marke them which cause divisions and offences contrary to the doctrine that ye have learned and avoid them for they that are such feare not the Lord Iesus Christ Rom. 16.18 They would lead us from the ancient Prophets to walke in paths in a way not cast up Jer. 18.15 Let us enquire for the old way which is the good way and we shall find rest for our soules Jer. 6.16 Againe we have all one Father one God created us Mal. 2.10 And Christ would have us united in one as he and his father is one Joh. 17.22.23 The second thing for which he blames the collective body of our Kingdome for supposing that the land is scourged for this cause that so many Religions are suffered affirming the contrary that the cause of judgments wrath and stripes is this that all Religions are not suffered his reason is first saith he the consciences of conscious men are as deare to them as their lives 2. Hatred will pursue them that against Gods rule will judge men for their consciences this last reason is grounded upon a false foundation for they do not take upon them to judge the conscience we grant with him that God alone is the judge of conscience and I have shewed at large that Magistrates do but command the outward man as his words and actions and if they offend herein they may punish them in their bodies and goods so then they may command outward conformity in the worship of God and if they be Hypocrites it is from themselves who are not obedient to Gods command which alone reacheth the heart It is true we must obey them for conscience sake yet not from their command but from Gods command Titus 3.1 Rom. 13.1 Now for his reason that is built upon this he saith what hatred must needs pursue them that bring all religions into one although it may be proved the true Religion but saith Christ If the world hate you ye know that it hated me before it hated you If ye were of the world the world would love his owne but because I have taken you out of the world therefore the world hateth you John 15.18 19. Blessed are ye when men revile you and say al manner of evil against you falsely for my names sake Math. 5.11 But saith he our consciences are as deare to us as our lives I answ if their conseience be dearer then Gods word they may quickly be deluded with a blinde conscience and may kill Gods people and think they do God service John 16.2 And that Strumpet in the Prov. 30.20 can wipe her mouth and say she hath done no wickednesse and we seldome heare a Malefactor plead guilty then is conscience such a perfect rule or must it rule the Word of God or Gods word rule the conscience But he replyes that every mans judgement is truth to himselfe as theirs is to them I grant it but the word of God must rule over all Neither doe they take upon them to frame a government for the Church but they search the word and endeavour to find out that forme that God himselfe hath set