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death_n	blood_n	body_n	lord_n	7,994	5	4.1792	3	true

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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

baptized of us till after confession whereby he may so satisfie the Church 15thly they object from the institution of baptisme that Christ sending out his Apostles to all Nations commanded them first to teach and then baptize them Mat. 28.19 And so in the last of Mark it is said he that beleeveth and is baptized shal be saved nence they conclude saying that teaching must goe before baptis●ne by the expresse command of Christ to his Apostles and say they hee doth assigne baptisine to be a state after faith and say they Christ shewed us an example of himselfe which would not be baptized till the thirtieth yeare of his life I answer from the first of these that the Apostles after they have baptized any then they are charged to teach them to observe all things whatsoever Christ commanded them Mat. 28.19.20 Hence I gather frō their own exposition thus that although they do as Christ did who lived 30 years before that he was baptized al that time have bin taught to reform their lives yet by their own expositiō they must not observe do what Christ here commands them till they be baptized because observation reformation are set downe after baptisme in this place Then seeing they fall thus foule upon their own exposition that they must not observe practise till they be baptized in my judgmēt it were good to have thē baptized betime that they may begin reformation betime that they may not only be taught 20 or 30 years but they may observe and practise what they have been taught But here all may see what unprofitable hearers they make of their children who shall heare before baptisme because that teaching is set downe first but they must not observe and practise till after baptisme because that is set down last neither will they baptize them that they may observe and practise Here I may repeat againe what I said before that the Apostles were sent amongst heathens that are out of the Covenant but we are Christians in the Covenant and they were men of age but ours are Infants not capable of teaching But do they stand so much upon this that teaching is set down first although observation be set down after baptismein the same place then let us to this joyn another Io. 3.5 see Acts 22.16 where Christ doth not say except ye be born of the spirit first and then of water afterwards ye cannot enter into the Kingdome of heaven but contrary he saith except ye be borne of water and then of the spirit shewing that baptisme must give them admittance into the visible Church of God here and they must be borne of the spirit that is regenerated before that they can come into God heavenly Kingdom and we know that many were baptized before that they had the gifts and graces of the holy Ghost given them Acts 8.16.17 Again they being sent to teach those that were capable of teaching then to baptize them but will it follow hence that Infants must be first taught and then baptized because Abraham was ninety and nine yeares old when he was circumcised must Isaac be so too a pretty conclusion But I have answered it already and proved it too weak an argument to debar Infants born of Christians from the seale of baptisme but further let me cleare this by a similitude the Apostle saith this we command you that if any will not worke neither should they eat 2 Thes 3.10 will they hence conclude that the Apostle will suffer none to eat but such as worke then what shall our aged people and Infants doe and our sick and weak and lame people doe shall we starve them all because they cannot worke this is our Anabaptists divinity who make that a generall rule for all which is spoken only of some for say they because men of yeares must be instructed before they be baptized therefore Infants must be so too and because men growne in health and strength must worke or else they must not eat therefore infants must doe so too or else they must not eat Now for the example of Christ who they say was not baptized till he was 30 years of age I hope they will not say that he wanted fitnesse till he was of that age to be baptized for when be was but twelve yeares old he disputed with the Doctors in the Teme pl and all that heard him were astonished at his understanding and answers Luke 2.42.46.47 Then the reason why Christ was not baptized till the middle of mans age or till he was 30 years of age was because he was minded then with his Doctrine to institute baptisme and that he might procure the greater authority to his institution he sanctified it with his owne body who was baptized to sanctifie that ordinance unto us and he sent out his Apostles to baptize all Nations in the name of the Father and of the Son and of the holy Ghost Mat. 28. Though Iesus himselfe baptized not meaning with water because saith Iohn the Baptist he that commeth after me shall baptize you with the holy Ghost Mat 3.11 Thus Christ did then to many as also now when he make to that ordinance effectuall to the cleansing of their foules from sin but if they stand so much upon the thirtieth yeare why then did they suffer Gervetus one of their great Masters to begin at the age of one and twenty years to boast of himselfe to be a prophet and they suffered him to take the place of a teacher before that he had been a member of their Church 16 they object that if Infants be baptized they may aswell receive the Lords Supper I answer no that will not follow for the Scriptures shew us a large difference betweene those two baptisme is a signe of admission whereby they are numbred among the people of God it is a signe of spirituall regeneration whereby wee are born again the children of God whereas on the other side the Lords Supper is given to men growne in years and therefore able to beare stronger meat and whereas the Scripture never saith that any infants born of christian parents are unfit for baptisme yet none must receive the Lords Supper but such as discerne the body and blood of the Lord and are able to examine their owne conscience and able to declare the Lords death the Apostle exhorteth that every man should prove and examine himselfe and then eat of that bread and drinke of that cup therefore examination must go before which were a vaine thing to looke for from infants againe he that eateth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body But if none can partake worthily but they that can discerne the Lords body why then should we give to our tender children poyson in stead of lively food Again the commandement is that ye shall doe it in remembrance of me and that other sentence as often as ye eat of this bread and

lesse then most cruelly and unnaturally spilling the bloud of the people for their Impositions and Subsidies and other kind of tributes are but the supports of publique necessity Then to weary the poore Communalty without cause is tyrannicall extortion these things considered doe not encourage Princes to wastefull expence and ryot but rather it behoveth them with pure conscience before God to doe all that they are bound to dee lest by their wicked boldnesse they be despised of God and they must be raught by them to whom it belongs how much is lawfull for them neither is this Doctrine needlesse for private men they must not rashly and stubbornly give themselves leave to grudge at the expences of Princes although they exceed common and civill measure see Calvin Insti 4.20.13 Here it may be demanded by what rule Civill Government is to be regulated I answer by the Civill and positive Lawes of that Kingdome from which they receive their authority and dignity of civill Magistrates these Lawes are as strong sinewes of Common-weales or as Cicero calleth them the soules without which the Magistrate cannot stand neither have they without the Magistrate any force for the Law may be called a dumb Judge and the Magistrate a living Law Now the Jewes had three sorts of Lawes the Ceremoniall which was to them a darke Gospell shewing forth Christ to them in darke Types and shadows but blessed be God the vaile is taken away to us and Christ is more clearly set forth to us since the publication of the Gospell and Christ is come the substance of all those dark Types and shadowes Secondly they had the Judiciall Law which was the civill or positive Law of their Common-wealth so answerable to this wee have our positive Lawes of this Kingdome Thirdly they had the eternall Morall Law of God which commandeth simply without guile to worship God with pure faith and godly life Secondly it commandeth to imbrace man with unfained love it is the true and eternall rule of all righteous walking both to God and men and it is prescribed to men of all ages and times who are willing to frame their lives to the will of God for this is his eternall and unchangeable will that he himselfe should be worshipped of us all and that we should mutually love one another So then although the judiciall or positive Lawes of the Jewes be taken away yet the perpetuall duties of the Morall Law abide for ever Hence I gather that every Nation hath that liberty left them to make such Lawes as they shall foresee to be most profitable for them but they must be framed after the perpetuall rule of charity they must be grounded upon the same foundation although they may differ in the form-from other Nations Now the Law of God which we call morall is nothing else but a testimony of the naturall Law that was written in the heart of man by creation some reliques of it are still remaining in man this morall law must be the marke and end and rule of all Lawes then whatsoever lawes shall be framed according to that rule and directed to that mark and limited to that end there is no cause why we should disallow them although they differ from the Jewish Law or one Kingdome from another in the administration of it as for example the law of God forbiddeth stealing now the petialty of theft is set downe in the civill lawes of the Jewes to restore five oxen for an oxe and foure sheep for a sheep Exod. 22.1 Now other Nations punished theft with recompence of double the lawes that followed afterwards made difference between manifest theft and that which was not manifest and some proceeded to banishment some to whipping and some at last to the punishment of death Again for false witnessing among the Jewes was punished with recompence of equall paine Deut 19.18 In some places onely with great shame in some places with hanging in othersome with the crosse and for man-slaughter all lawes universally do revenge with bloud yet with divers kinds of death for adultery in some places were ordained great punishment and in some lesser yet we see for all this diversity all tend to the same end for they all agree togehter to punish those offences which the eternall law of God conde ones as man-slaughter thefts adulteries false w●●●essing c. But in the manner of punishment they agree not neither is it needfull that they should for in some Countries they must shew vigour with horrible examples against man slayers or else they will be immediately ruined with murders and robberies and sometimes punishments ought to be more severe then at other times as in the time of was all humanity would be cast away unlesse they then use unwonted fear of punishments and some Countreys are more addicted to some certaine vice which must be the more sharply punished to stop the spreading of it Hence we must not conceive that the eternall law of God is abrogated and new Lawes made and put in the place thereof and prefe red above it for they are not preferd above it simply but in respect of the times places and Nations neither was the Morall Law given by Moses but to Adam before he sinned and manifested in writing to Moses not for the Jewes only but for all Nations and to be the ground of all their positive Lawes Objections against our positive Law FIrst being the 14th in number they object against our lawes and Magistrates saying that they are of no use for Christians for we cannot lawfully crave their aid in any suite at law because they are forbidden to revenge or to have any controversie I answer Paul saith that he is the Minister of God for good and he is so ordained of God and for that very purpose attending continually upon this very thing Rom. 13.16 To defend us from the malice injuries of mischievous men therefore we ought to pray for those in authority that we may live a quiet a peaceable life but unlesse it be lawfull to use such helpe and benefit they were given to us in vaine from the Lord and saith Demetrius if any man have a matter against another the law is open and there are Deputies let them implead one another and if you enquire any thing concerning other matters it shal be determined in a lawfull assembly Acts 19 28 39. And saith Christ Agree with thine adversary quickly while thou art in the way with him lest thine adversary deliver thee to the Iudge and the Iudge deliver thee to the Sergeant and thou be cast into prison verily I say unto thee thou shalt not come out till thou hast paid the uttermost farthing Math. 5.25 26. Upon these words saith Mr. Perkins Christ here alloweth of the Magistrate and sear of judgement 1. Of his proceeding against the guilty in delivering him to the officer 2. Of the office of the Sergeant 3. Of casting guilty persons into prison 4. Of

Christ should by his own sins and wickednesse make himselfe a dead member I should tell that man it is unpossible For the spirituall Temple is made of living stones 1 Pet. 2.5 And they are passed from death to life John 5.24 And beleevers are of the houe and flesh of Christ that can never dye more Ephesians 5.30 9. It may be demanded what seale or marke is set on Gods people by this ●acrament of baptisme I answer there is a two-fold seale one outward and ●●e other inward The outward and visible marke or seale is to distinguish Christians from Turkes Jewes and Infidels as the blood of the Pascall Lamb did betweene the Israelites and the Egyptians Now the inward or invisible marke or seale that is set upon us in baptisme being effectuall is the knowledge of our election this baptisme being effectuall shewes unto us that the foundation of God remaineth sure having this seale the Lord knoweth who are his 2 Tim. 2.19 By vertue of this saith Christ I know my sheepe John 10. And by this the elect of all nations are marked Rev. 7.9 The second inward seale is the gift of regeneration which is nothing else but the imprinting of the image of God in the soules of men and by this beleevers are sealed Epes 1.13 2 Cor. 1.22 Now baptisme is a meanes to see this marke in us because it is the laver of regeneration for as the water washeth away the filth of the body so the thing signified which is the blood of Christ doth wash away the sin of our soules Here I thought to have ended this discourse concerning baptisme being already I suppose sufficient to satisfie the Reader but I looking about me saw one Servetus a mighty Anabaptist the glory of their company he came matching with his twenty arguments and he set upon me and forced me to give him Battell First saith he the signes of Christ are perfect therefore saith he they that receive them must bee perfect or at least able to conceive perfection But here this man is a litle too hasty to require perfection the first day saith Paul not as though I were already perfect but I follow after and presse toward the marke Phil. 3.12 13 14. Baptisme extendeth it selfe throughout all our life till death therefore we must grow unto perfection in degrees Secondly he saith the signes of Christ were ordained for remembrance that every man should remember that he was buried together with Christ but here the man hath left his baptisme and is fled to the Lords Supper see 1 Cor. 11.24.25 Thirdly he saith all they abide in death which believe not the Sonne of God and the wrath of God abideth on them and therefore infants which cannot believe lie in their damnation I answer Christ only threatneth the despisers of the Gospell which proudly and stubbornly refuse the grace that is offered them but what is this concerning infants saith Christ it is not the will of your heavenly Father that one of these litle ones should perish Mat. 18.14 But how can this be if they he still in damnation under the wrath of God no the spirit of God can worke the seeds of grace in them although wee cannot conceive the maner how it is done 4. he objecteth that we are first in our natural condition therefore we must tarry for baptisme which is spiritual It i● true we are shapen in iniquity conceived in sin Ps 51. And by nature children of wrath Ephes 2.3 But by his good leave God is able to remedy this even in Infancy as I shewed in Ieremiah Iohn the Baptist Fiftly then he bringeth an allegory saying David tooke neither blind nor lame but strong souldiers with him into the Tower of Sion 2 Sam. 5.8 But here I shall split his allegory with a parable of Christ wherein God calleth to his heavenly banquet both the blind and the lame Luke 14.21 Sixtly then he bringeth another allegory saying that the Apostles were fishers of men Mat. 4.19 And lesus said unto Simon henceforth thou shalt catch men and not litle children Luke 5.10 To this I reply and demand what that saying of Christ meaneth that into the net of the Gospell are gathered all kind of fishes Mat. 13.47 Neither were the Apostles when they were sent to preach forbidden to baptize Infants and when the Evangelists name them Anthropous men which word comprehends all mankind without exception why then should they except against Infants when as God makes no exceptions against any Age Sex or Nation Seventhly he saith sith spirituall things agree with spirituall therefore Infants which are not spirituall are not meet for baptisme I answer here Paul speakes of Doctrine where the Corinthians were very quick to apprehend carnall things and blames them to be very dull to conceive spirituall things 1 Cor. 2.13.14 But what is this to infants which are not required to heare points of Doctrine is any thing here to hinder them from baptisme He replies that if they be new men they must be fed with spirituall food I answer the signe of Adoption may suffice till they be growne of age and able to beare stronger meat But he objecteth that Christ calleth all his to the holy supper I answer he admitteth none but them that are already prepared to celeb●●te the remembrance of his death this infants cannot doe yet Christ doth vouchsafe to imbrace them which argues they are not strangers although Christ hath stronger meat for them yea many things hee hath to say to them which they cannot beare now John 16.12 Eighthly hee saith it is monstrous that a man after he is borne should not eat I answer the soule may be fed although they doe not eat outwardly of the supper Christ is meat to infants though they abstaine from the signe which is the supper but of baptisme the case is otherwise for by it alone the gate into the Church is opened to them Ninthly he saith a good steward distributeth meat to his houshold in due time I grant it but then withal let him prove that baptisme is given to infants out of due time Tenthly he bringeth the commandement of Christ to make haste into the harvest for the fields are already white John 4.35 I answer from this place Christ would have his Apostles to take notice of the present fruit and good successe of their labours that they may the more cheerefully prepare themselves to teach because they were fitted to heare but I say againe what doth this concerne Infants to keep them from baptisme 11th reason he saith in the first Church Christians and disciples were all one It is true those that were converted and baptized were both Disciples and Christians but what of this will he gather hence that infants borne of Christians are strangers and out of the Covenant let him prove it 12. He alledgeth that all Christians are brethren but infants are out of this number so long as we debar them from the supper I answer