Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	apostle_n	day_n	sabbath_n	2,814	5	9.4947	5	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

down in his word and I doubt not but ere long if they humbly submit themselves to the Lord and be ashamed of their owne wayes that they have a long time walked in that the Lord will shew them the forme of the house and the fashion thereof and the goings out thereof and all the formes thereof and all the ordinances thereof and all the lawes thereof and write it in their sight that they may keepe the whole forme thereof and all the ordinances thereof and do them Ezek 43.11 To the great praise of his name and to the comfort of all his people 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 FIrst they are part of the Church of Christ I hope if the parents be admitted the children are not rejected before that they discover their desert to be justly cast out well then I take it for granted that they are reputed members of the body of Christ and therefore they ought to be baptized For we are all baptized into one body whether Iewes or Gentiles bond or free and have been made all to drinke into one spirit 1 Cor. 12 13. Then why should Infants be debatred of this benefit which is their due and Christ at his first institution of Baptisme sent out his Apostles to baptize all Nations Math. 28.19 They were commanded to baptize all Nations hence I gather that in the institution of baptisme Christ made no exception of nation age nor sexes but the commandement is spoken in a generall manner baptize all then let us take heed lest we limit or straighten the command of Christ And all the countrey of Judea and all the region round about Jordan were baptized of John in Iordan Math. 3.5 6. But were there no children in all Judea nor in all the region round about Jordan or were they not baptized when it is said all were baptized I suppose they will grant that there were children but they will say they did not come to be baptized for they that came confessed their sins vers 6. I answer if they came not then all did not come but the Text saith all came Againe when multitudes came to Christ they brought their children Mat. 14.21.15.38 ●9 13 And why not here as well as at other times Againe for this word confessing their sins some few might doe it in the name of the rest as our Ministers do every Sabbath day having children in the congregation then why may not our children be baptized as well as they Secondly the Apostles practise sheweth that they understood that infants were included in that command of Christ for when they came to any family if but the parents beleeved and were baptized they baptized all the houshold When Lydia was converted she was baptized and all her houshold And the Apostle told the Iaylor that if he beleeved on the Lord Iesus he should be saved and all his house and the same houre of the night he took them and washed their stripes and wa● baptized he and all his Acts 16.15.32 33. And saith Paul I baptized also the houshold of Stephanus 1 Cor. 1.16 Then if the Apostles understood Christ to speak in generall to all Nations sexes and ages without exception why should we make question of it saith the Apostle marke them which walke so as yee have us for an example Phil. 3.15 Thirdly Infants were circumcised and baptisme is come in the place of it why then should not Infants of Christians be baptized did Christ come to rob Infants of that benefit which they had before his comming or did he not rather come to inlarge his mercies to them hee came to breake downe the partition wall that all might partake of his free mercy which is not lesse then it was before but greater First in giving baptisme in stead of circumcision which is far easier Secondly by admitting all Nations to partake of it which before was to the Jewes onely 3. In that baptisme more clearely signifies our Regeneration then Circumcision did hence I gather that if Christ hath given us a clearer signification then before our children shall not have lesse if God did not only give Parents the seales of the Covenant but their Infants also will not God do so to Infants of Christians shall we thinke that when Christ put his own name upon them calling them Christians that he took away part of their benefit If God made a Covenant with the Jewes for them and their Children and many gracious promises in it which promises seals also were made over to their Infants is this so great a benefit taken from our Infants did God say to Abraham I will be thy God and the God of thy seed also Gen. 17.19 And the Apostle saith to their posterity ye are the children of the Covenant which God made with our Fathers Acts 3.25 But doth not the same Peter say also that the promise is to you and to your children therefore be ye baptized every one of you meaning all you that the promises belong to be ye every one baptized both ye and your children Then why should not Infants be baptized If but one of the Parents beleeve the children are holy 1 Cor. 1.14 If the rootes be holy so are the branches Rom. 11.16 Fourthly Infants may receive the seedes of grace by the Almighty power and wisedome of God although the manner of working it in them be not known to us for saith Christ except ye be converted and become as little children ye shall not enter into the Kingdome of heaven And whosoever shall humble himselfe as this little child shal be greatest in the Kingdome of heaven And whosoever shall offend one of these little ones that beleeve in me c. Math. 16.2.3.4.6 Here you see by the testimony of Christ himselfe that a little childe is converted and humbled and beleeving in him then who dares deny these Infants the Sacrament of baptisme and saith Christ further Take heed how you despise these little ones for I say unto you that in heaven they have their Angels alwayes beholding the face of my Father which is in heaven vers 10. Then doth Christ give such a testimony o● them that they are heirs of heaven by all those signes and tokens and shall wee as much as in us lyes bar them out of the Visible Church by keeping them from the seale of the Covenant that should give them admittance into it and further Christ doth straightly charge them to suffer little children to come unto him and forbid them not Math. 19.24 But doth Christ call them and charge them not to keep them backe from him and dare any be so bold to withstand this charge of Christ and as much as in them lyes deprvive their soules of all spirituall good what desperate soule-murderers be these they are like unto the daughters of Jerusalem who in that

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

were baptized in the name of the Lord Jesus Then laid they their hands on them and they received the holy Ghost Acts 8.16.17 So then they were baptized into repentance and faith to come for as yet these graces be not found actually in them yet by the secret working of the spirit of God the seede of both lies hid in them Paul calls this the w●shing of regeneration and renewing of the holy Ghost Titus 3.5 But still they stand upon an expres word of God to command it I answer Circumcision had a command and baptisme is come in the place of it then let them shew how and when that command was repeated for although the signe be changed the command remaines still as it was to Circumcision so it is now to baptisme Again if they be elected and have this signe of regeneration and shall depart before they be capable to understand the mystery of it they shal be renewed by the power of the holy Ghost unconceivable to us before they goe hence be no more seen but if they grow up to age whereby they may be taught the truth of baptisme they wil be the more engaged to endeavour reformation of their lives having the token or signe of regeneration given them from their Infancy saith Paul we are buried together with Christ by baptisme Rom. 6.4 If this be done by baptisme then it was no● done before and saith he again as many as have been baptized into Christ have put on Christ Gal. 3.27 That they might henceforth live unto Christ and saith Peter baptisme is the answer of a good conscience towards God by the resurrection of Iesus Christ 1 Pet. 3.21 But they often erre in this that they will have the the thing it selfe alwaies in order of time before the signe But if this were so then Infants could not have beene circumcised for they could not manifest to others their regeneration being Infants but circumcision was to them the witnesse of good conscience the seeds of grace being there but the declaration and manifestation was applyed to the time to come so also baptisme is to confirme and establish the Covenant made by the Lord with us and we then receive the seale thereof and when wee actually believe being of age then we set to our seale that God is true John 3.33 13. They object that baptisme is given unto forgivenes of sins but this we grant as wel as they for we are al born sinners stand in need of pardon from the womb and also of she signe of it to assure us as soon as it may be had seeing the Lord doth not cut off Infants from the hope of mercy why should we deprive them of the signe which is far inferiour to the thing it selfe so then Infants have remission of sins given them therefore they ought not to have the signe taken from them They say again that Christ cleanseth his Church by the washing of water by the word Eph. 5.26 And this also we grant aswell as they for it quite overthrowes their errour For if the Lord will have that washing whereby hee cleanseth his Church to be testified by baptisme why then should we do so much wrong to Infants as to debar them from that which is given in generall to all the members of the Church And they also are heirs aswell as others to the Kingdome of heaven Mat. 18.34.19.14 And baptisme is an ingrafting into the body of Christ then Infants who are reckoned among the members ought also to be baptized lest we be found guilty of this horrible sin to pluck away by violence any member from the body of Christ 14. They object that the Apostles baptized none but those that did before make profession of faith and repentance For they said unto Peter and to the rest of the Apostles men and brethren what shall we doe Then Peter said unto them repent and be baptized every one of you Acts 2.37.38 And wh●n the Ennuch required to be baptized Philip answered if thou beleevest with all thy heart thou mayest Acts 3.37 Hence they conclude that baptisme is to be granted to none but toose that have saith and repentance given before I answ The first of these places doth not mention saith at all so that it seems by that place repentance alone may suffice and the other place doth not mention repentance so that it seems from that place that faith alone may suffice so that of necessity the two places must be joyned together but if you goe to joyne Scriptures together we will joyne with you and lay some other Scriptures to them both which will soone split your argument for these to whom Peter and Philip spake were men of yeares and sufficient to have the practise of repentance and to conceive faith Now such as these we grant ought not to be baptized till we conceive of their conversion and faith so far as it may be conceived by the judgment of men but the case of Infants is to be accounted otherwise as for example When any stranger joyned himselfe in communion with the religion of Israel they taught them first the Covenant of the Lord instructed them in his law before that he was marked with Circumcision because that he was by birth a stranger to the people of Israel with whom the Covenant was made and with whom Circumcision was established The Lord when he adopted Abraham to himselfe doth not begin at Circumcision and hide from him what he meant by that signe but first he declareth what Covenant he intendeth to make with him then after faith is given to apply the promises then he maketh him partaker of the Sacrament of Circumcision but why must Abraham first have faith and then receive this Sacrament and yet his son Isaac shal be partaker of it at eight dayes old I answer because that he was a man grown in years and before a stranger therefore it was meet that he should first learn the conditions of the Covenant our Isaac an Infant begotten of him is in Covenant by right of Inheritance according to the forme of the promise which was not only to be ●is God but the God of his seed after him Gen. 17.19 So that his son had right to it from the wombe although he understood not the conditions thereof being an Infant neither ought such Infants to be debard from the signe for this that they cannot swear to the form of the Covenant So then if heathens which are grown in age shall embrace the faith of Christ they must not bee marked with baptisme till they doe evidently declare their faith in Christ and repentance for their sins which only can open to them an entrance into fellowship of the Covenant but Infants of Christians as they are received of God into the inheritance of the Covenant as soon as they are borne ought to be received to baptisme but if a Turk or a heathen shall offer himselfe to baptisme he must not be rashly