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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

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

all that were with him to enter into a Protestation against all Popery and popish Innovations and all that took it were ever afters wards called Protestants and we in this Kingdome have taken the very same Protestation against all Popery and popish Innovations and I doubt not but we have many amongst us who will hazzard lives and states and all they have to maintaine that Protestation and through Gods mercy will prove themselves good Protestants Now for Calvins Institution I doe not call it so as if he had made it of his owne head but as a faithfull servant of Iesus Christ he hath faithfully declared all the counsell of God as Paul did Acts 20.27 that all may see what a Church Christ hath instituted in his word and the great blessing of God upon this mans labours and upon all that walked in the same steps Dear Christian and loyal subject thou that endevourest to have a conscience voyd of offence both towards God and towards men Acts 24.16 Thou that renderest to God his due and to Caesar his due thou that obeyest both the first and second table of the Law thou that fearest God and ho●ourest the King and submittest thy self to every ordinance of man for the Lords sake I say to thee Be faithful to the death and thou shalt have the Crown of life Rev. 2.10 Ye shall be hated of all men saith Christ for my names sake but he that holdeth out to the end the same shall be saved Matth. 10.22 And for those that do in any case dash against Gods Law or mans Law I would entreat them to read this Book with an impartiall eye and it may be they may see their errour and if so then I would entreat them to imitate the faithfull Christian and loyall Subject and so as they grow in strength and wisedome they shall grow in favour with God and men as our perfect patterne did Iesus Christ who said learne of me who am meek and lowly in heart and you shall find rest for your soules Matth. 11.29 And so I commend thee to God and the word of his grace which is able to build thee up and to give thee an inheritance among all them that are sanctified Acts 20.32 Now the God of pe●ce that brought againe from the dead our Lord Iesus that great Shepheard of the sheep through the bloud of the everlasting Covenant make thee perfect in every good work to doe his will working in thee that which is well pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Hebr. 13.20 21. Thine in the Lord Jesus THOMAS BAKEWELL The Errata Some faults have escaped the Pressc and because the number of pages is not sot I must direct thee to them by the letters on the lower and on the first b. l. 20. for God r. Gods On the backeside l. 5. for if r. for On the second b. l. 1. leaveout to on the bakside of the second d. l. 35. put in are On the first h. l. 25. put in called On the backeside of the second h. l. 11. for of r. as l. 40. for Prophet●r paths On the backeside of the third I. l. 35. put in not On the second k. l. 1. put in the meanes of On the blancke of k. l. 11. for Gervenus r. Servetus On the backeside l. 13. for Churches r. witnesses On the first L. l. 8. put in the. On the backeside l. 36. for if r. that l. 35. leave out no. 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 Cavils that are or can be made against it THere be two main arguments to prove the lawfulnesse of civill government amongst Christians First Civill government is very necessary and that appears in many perticulars such as these It is necessary to defend the outward worshipping of God and to defend the sound Doctrine of Godlinesse and the state of the Church and to frame our life to the fellowship of men and to fashion our manners to civill righteousnesse and to procure us into Friendship one with another and to nourish common peace and quietnesse Now while we are here we stand in need of such helpes so then the thought of putting downe Civill Government is outragious cruelty for we stand in as much need of it as of our bread and water the Sun and the ayre yea the dignity of it is farre more excellent for if there were no civill government men could not live together the outragiousnesse of mans nature would be so boundlesse Againe if it were not for civill government it were unpossible to uphold the true Religion for all manner of wickednesse would so abound as Idolatry and Sacriledge against the name of God and blasphemies against his Truth and all manner of sin For the man Micah had his house of Gods In those daies there was no King in Israel but every man did that which was right in his o●●ne eies Judges 17.5.6 And he consecrated a Levite to Idolatry put ●●m in his house of God said now I know that the Lord will doe me good In those daies there was no King in Israel ver 12.13 chap. 18.1 The Levites wife played the whore and went from him and was afterwards forced to death In those daies there was no King in Israel Chap. 19.1.2.25 The Children of Israel had sworne saying cursed be he that giveth a wife to Benjamin yet they dispenced with their Oath and gave their daughters to them In those daies there was no King in Israel every man did that which was right in his owne eies Chap. 21.18.25 Now the civill government restraines all these outragious abhominations among the people that common peace be not disturbed that every man may keep his own in safety that men may use their affaires together without hurt or danger that honesty and modesty may be kept and that among Christians there may be a profession of religion and that among men may be a man like civility So then this Ordinance of policie is to defend the true religion which is contained in the Law of God that it be not openly and sacriledgiously broken and defiled The second maine ground to prove the lawfulnesse of civill Government is taken from the honourable Titles that God is pleased to put upon it when he commends it unto us Those whom it pleased God to put in the place of Magistrates they are called Gods I have said ye are Gods Psal 82.6 And this is of no small Importance for thereby is signified that they have Commandment from God and that they are furnished with the authority of God and do altogether bear the person of God whose place they doe after a certaine manner supply see Iohn 10.35 If the Scripture saith he calleth them Gods unto whom the Word of God was given which is his word of Command being a word of Authority what is this

in the Kingdome of their Father Math. 13.41 42 43. Then wars shall cease when there shal be none in that Kingdome that offends but these offenders must be in the Church till the very judgement day at the end of the world The Angels which are the Reapers shall take out those tares that did offend and cast them into hell fire then shall the second Adam restore to the Saints all the creatures in their first perfection after that they are purified by fire at that day the Saints shall inherit all things and not before For the first Adam by sin brought vanity and corruption upon all the creatures but at that day the creatures shal be purified and purged from their vanity and corruption and then restored to the Saints alone so they shall remain for ever for the Second Adam wil restore againe to the Saints all that they lost and not as they are now corrupted cloathed with vanity For the new heavens and the new earth which I will make shall remain before me saith the Lord Isa 66.22 Of that Kingdome there shal be no end Luke 1.33 Now because the Church shal be pestered with many enemies till the day of judgement the sword of the Magistrate is necessary to keep down the seditious stirs of unquiet men which trouble all Kingdomes with violent oppressions and hainous evill doings then Magistrates ought to defend them that are troubled and to preserve the lawes discipline with purity which is the only means to regulate such wicked men to better obedience shall Theeves that rob a few be punished and shall they suffer whole Countreys to be spoiled with robberies so then the chiefe Magistrate is not only to suppresse private injuries with judiciall punishments but also must defend with war the Dominions committed to his charge against any forraign invasion whatsoever and such wars by the testimony of Scripture in many places are lawfull Thirteenthly they object that in the new Testament is neither witnesse nor example which teacheth that war is a thing lawfull for Christians I answer the same rule that was to the Jewes remaines still for Christians and there can be no cause to the contrary why Magistrates should not now defend Christians aswel as they did the Jewes Secondly we should not look for a full declaration of these things in the writings of the Apostles for their purpose was not to frame a Civill State but to establish and to settle the spirituall Kingdome of Christ Thirdly if Christ had intended that wars should end at his comming he would have said to those Souldiers which demanded of him saying what shall we doe Luke 3.14 I say his answer would have been this cast away your weapons and utterly withdraw your selves from war but he shewes no dislike of their being Souldiers only he counsels theat to be content with thear wages and to doe violence to no man yet by the way I approve not of every light-occasion to be ground sufficient to goe to wars unlesse they be driven to it by extreathe necessity For as Cicero a heathen man said our going to war should tend to peace for war should be sought onely when no other meanes will procure peace Lastly they ought not to goe to warre upon any private affection but as they are sensible of some injury dōe to their Kingdome which they are charged to keepe in peace for if any private affection should move them for wars they abuse the power committed to them which was not given them for their owne Commodity but for their Kingdomes benefit thus they may use Garrisons and Fortifications to defend the borders of their Countries and if any trouble arise they may joyne their Forces together to suppresse the common Enemy which would spoile their Kingdome which they are charged to keepe in peace and safety The Apostle compares the fight of faith that spirituall combate the child of God 〈…〉 corruptions to the bodily fight with open enemies to the Church of Christs which shewes the lawfulnesse of wars undertaken by Christians for defence of their Religion now the good souldier must give himselfe wholly to it and strive lawfully and he shall be crowned 2 Tim. 3 4 5. And we read of rare Christians that were Souldiers the Centurion had souldiers under him and yet he had such a saith the like was not found in Israel Mat. 8.9.10 And Cornelius was a devout man and a Captain of the Italian Band and he had devout souldiers under him Acts 10.1.2.7 And Paul was guarded by a Band of souldiers Acts 23.23.24 We read that Gog and Magog will compasse the Campe of the Saints Revel 20.8.9 But what shall not this Camp of Saints resist them I saw the Beast and the Kings of the Earth and their Armies gathered together to make war against him that sate on the horse marke and against his Army and the Beast was taken Revel 19.19.20 But what was this done without any fight did this Army of Christians and this Camp of Saints stand all for cyphers You shall see Ierusalem compassed about with Armies Luke 22.20 And there shall be warres for all these things must come to passe Mar. 24.6 It is spoken indefinitely that if one King goe to war with another they ought to withstand him if they be able Luke 14.31 As we would doe against a thiefe and not suffer our house to be broken up Mat. 24.43 saith Christ I came to send fire on the earth it is already kindled Luke 12.49 I came not to send peace but a sword Mat. 10.34 Then he that hath no sword let him sell his garment and buy one Luke 22.36 And resist unto bloud Heb. 12.4 Then those that thinke their lives too deare for Christ and his Gospell are unworthy of either Mark 8.35 ill members both to Church and State Hence we may gather that if this be so then Tributes and Taxes are lawfull Revenues for Princes which they may chiefly imploy to sustaine their common charges of their Office and likewise use to their private Royalty and honour of their Princely state and dignity as wee may see by the examples of many holy Kings in Scripture which according to the State of their persons which they did beare were sumptuously maintained of the common charge and we read in Ezek. 48.21 That there was a very large portion of land assigned to the King c. Yet again Princes should remember that their treasure chambers are not so much their owne private coffers as the Treasuries of the whole People therfore saith Paul For this cause pay we tribute for they are Gods Ministers attending continually upon this very thing to execute wrath upon him that doth evill and he is the Minister of God to thee for good render therefore tribute to whom tribute is due Rom. 13. So then they may not prodigally waste and spoile what they are betrusted with for if they doe it is manifest wrong to the people nay it is no

him 17.9 and he blessed them but who are blessed of Christ but they whose sinnes are forgiven Psa 32.1 And Christ was displeased with those that kept them from him which plainly shewes his tender affection to them and he gave his Apostles a double charge that they should neither forbid those that brought them nor drive way but freely give them admittance into his presence and saith Christ Hee that receives not the Kingdom of Heaven as a litle child he shal not enter therein and saith he their Angels are in heaven beholding the face of my Father which is in heaven that is they stand ready and hearken for a command from God to bee sent for their good Psa 103.20 But the angels are ministring spirits onely for the 〈◊〉 of salvation Heb. 1.14 they incampe about those that feare the Lord Psa ●4 7 Then why should Infants be debarred from the Sacrament of baptisme who have so f●re a Title to the Kingdome of heaven But they will say those in the Gospell are to be understood babes in Christ or young converts To this I answer when they brought them to Christ he tooke them up in his armes when he blessed them Mat. 10.16 which she wes plainely that they were litle children Secondly the Disciples call them young children and litle children ver 13. and Luke saith they brought unto him Infants Luke 18.15 And when Christ called a litle child unto him Mat. 18.2 he set him in the midst of them which argues plainely that he had him in his armes but see Mar. 9.36 there you shall see in plaine words that he took that very child in his armes and spake unto them Thirdly Christ saith unto his Disciples who were strong Christians except ye be converted and become as litle Children ye shall not enter into the Kingdom of Heaven but now will those men who say this place is meant of babes in Christ or young converts will they I say make their inference thus that strong christians must become weak in faith yea the Apostles must become as babes in Christ their strong faith must become weake againe or else they cannot enter into heaven these men declare their folly as Sodom delareth her sin Isa 3.9 For doth not Christ often blame a weak faith see Mat. 8.26.14.31 and doth he not highly commend a strong faith Mat. 8.10.15.28 Rom. 4.20 Then the true meaning is this the Disciples had beene reasoning who should be the greatest Mat. 18.1 Mar. 9.34 then Christ tooke a young child in nature up in his armes to convince their pride and envy as the Apostle saith in malice be ye children but in understanding be ye men 1 Cor. 14.20 So here in pride and envy Christ would have them to be as children saying except yee bee converted from your pride and envy yee cannot be saved that is your pride and envy must be mortified crucified which makes you affect high places he that would be first the same shal be last servant of all Mar. 9.35.36 So then the Disciples were already converted from the state of nature to the state of grace but yet they were not sufficiently converted from their pride envy so then you see all these testimonies of Christ to be concerning young children in nature and not of young converts being growne in age therefore infants having such approbation and testimony from the mouth of Christ I say againe who dares hinder them from the ordinance of baptisme Eightly from the ends of baptisme which are these First it is a pledge unto us in regard of our weaknesse to assure us of all the graces and mercies of God especially of our union with Christ and of remission of sins and both mortification of them and vivification to arise from them to newnesse of life Rom. 6.3.4 For he that is baptized into Christ hath put on Christ Gal. 3.27 The second end of our baptisme is to distinguish Christians from Tuckes and Pagans for it is a signe of our Christian profession against all the enemies of Jesus Christ as Circumcision was a token of the Covenant saith the Lord between me and thee Gen. 17.11 Christians may say as David did Thy vowes are upon me O God I will render praise unto thee Psal 56.11 The third end of our baptisme it is a meanes of our entrance or admission into the visible Church of Christ for saith Christ Except a man be borne of water and the spirit he cannot enter into the Kingdome of God John 3.5 The Kingdome of God here hath a double signification answerable to the double qualification sometimes it is meant the visible Church so then except a man be baptized with water he cannot enter into it it is also meant heaven it selfe and so a man must be borne of the holy Ghost or else he cannot enter into it The fourth end of our baptisme it is a meanes of our unity with the Church and people of God For we are all baptized into one body 1 Cor. 12.13 There is one body and one spirit and one hope of our calling one Lord one faith one baptisme one God and Father of all who is above and through all and in you all Ephes 4.4 5 6. Then would you have a pledge of Gods love to you in regard of your children that they are united to Christ and their sins forgiven and mortified and that they are risen with Christ to the life of grace then let them be baptized And would you have them distinguished from the enemies of Christ and to have a signe and a badge of their Christian profession before the world then let them bee baptized And would you have them to be admitted into the Visible Church of Christ then let them be baptized And would you have them to enjoy the priviledges of the Church and to be at peace and unity with the people of God then let them be baptized But some will here demand whether baptisme be of absolute necessity to salvation or not I answer to make covenant with God and to be in the said covenant is of absolute necessity to salvation for unlesse God be our God in Covenant and we his servants we cannot be saved now baptisme is the seale of this Covenant and therefore necessary but in part 1. In respect of Gods command who hath enjoyned us to use it 2. In respect of our weaknesse that have need of all helper that may confirme our faith yet baptisme is not absolutely necessary to salvation For the want of baptisme doth not condemne the children of beleeving Parents if they dye before baptisme when it cannot be had for they being holy theirs is the kingdome of God although they dye before baptisme the thiefe upon the crosse and many other holy Martyrs dyed before baptisme that are now in the Kingdome of heaven and those parents that slighted this ordinance so that their children dyed without it if they repent of that sin it may be forgiven and their