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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	know_v	word_n	4,525	5	4.2540	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84133	The Anabaptists ground-work for reformation: or, New planting of churches, that no man, woman, nor child, may be baptized, but such as have justifying faith, and doe make profession thereof, before, to the baptizer, found false, with all things depending thereon. As being contrary to the Scriptures, and to the examples of Christ and his Apostles, ... Proved by severall arguments. Whereunto one T.L. a principall baptizer, (and apostle in their account) hath given his answers. Unto which answers, replies are also made by I.E. and some arguments annexed, proving, that the children of all such beleevers as were baptized, and so received into the Church, might be baptized, and received also. With a brief declaration what the true reformation is, and shal be, farre above these Anabaptists, and all such carnall builders conceits. And who the two witnesses of God are, by whom chiefly it is to be performed. Imprimatut [sic]. Iames Cranford,	Etherington, John, fl. 1641-1645.; Lamb, Thomas, d. 1686.	1644 (1644)	Wing E3381; Thomason E50_2; ESTC R23515	28,610	37

THE ANABAPTISTS GROUND-WORK For Reformation OR New Planting of Churches That no man woman nor child may be baptized but such as have justifying Faith and doe make profession thereof before to the Baptizer Found false with all things depending thereon As being contrary to the Scriptures and to the Examples of CHRIST and his APOSTLES Which was that they all who gladly received the Word were baptized though they had not yet justifying Faith Proved by severall Arguments Whereunto one T. L. a principall Baptizer and Apostle in their account hath given his Answers Unto which Answers Replies are also made by I. E. And some Arguments annexed proving That the Children of all such beleevers as were baptized and so received into the Church might be baptized and received also With a brief declaration what the true Reformation is and shal be farre above these Anabaptists and all such carnall builders conceits And who the two Witnesses of God are by whom chiefly it is to be performed Imprimatur Iames Cranford London printed by M. Simmons in Aldersgate-street 1644. The Preface to the Reader GIving him to understand the occasion of this that followeth which was first upon some little speech had with three or foure of these Anabaptists about their opinions and practice some of them saying they could bring men who had as sufficient gifts and authoritie from God to preach and baptize as the Apostle Peter had Acts 2. To which saying it was replied That if they could bring such a one he was worthy to be hearkned unto And they answered That they could bring many such And it was replied again One such a one would be sufficient So that he were one of the best and most able And so the time and place being appointed there came divers of them whereof one sate him down at the Tables end as to be the chiefe speaker So it was told him what some had said and he was asked if he did professe so much of himselfe or no which he did seem in part to deny But yet professed that he had as good ground and authority from God for that which he undertook to do and practise as the Apostle Peter had for that which he did And so hereupon some speeches passed between us touching the rule for baptizing and the first principle or ground-work affirmed by T.L. was that every one must first have justifying faith and professe the same to the baptizer and he so judge of him before he might be baptized Which was opposed and answered That the receiving of the word gladly was sufficient for outward Baptisme though justifying faith were yet wanting The question being concerning men and women of yeares But T. L. was by some of his company hastned away because many people staid at his house as they said to hear him preach that evening by which means our Speech was broken off and he went his way So upon these occasions the arguments which follow were written and sent him and he hath returned his answers unto them unto which answers replies are also made And some arguments after them to prove that little children may lawfully according to the rule of the word of God be baptized And also a brief declaration what the true reformation is and shall be farre exceeding in spirituall and heavenly respects the corrupt conceits of these Anabaptists and all other such like earthly and carnall builders And who the two witnesses of God are by whose meanes chiefly it is to be performed All which I referre to the consideration of the judicious Reader desiring of God that he would give him his holy Spirit of truth to lead him into all truth And so I rest his Christian friend I. E. The Anabaptists Ground-worke for Reformation or new planting of Churches found false and disproved BY certain Arguments proving by the Scriptures and Practice of Christ and his Apostles That a Teacher sent of God may Baptize such as gladly receive the Word though they have not yet justifying Faith and therein do according to the rule of Christ The Inquiry of T. L. to this I make inquiry What rule any Teacher hath to distinguish a person gladly receiving the Word from one concluded by him in his own knowledge void of justifying Faith at the same time and hee to baptize the same if no rule then it 's transgression so to do because Whatsoever is not of Faith is sin Rom. 14. The Reply of I. E. to this Quere To this I reply and say Christs example is a rule sufficient Christ did distinguish in his own judgement at the same time and baptized such as gladly received his Word though he knew they had not justifying Faith and upon the ground of Christs example such as he sends may and so do it of Faith and not sin but T. L. denying this and practising otherwise without example or rule from Christ doth it without faith and sinneth The first Argument of I. E. If Christ did baptize or cause to be baptized such disciples as hee knew had not justifying Faith then such as he sends may and not do contrary but agreeable to the Rule because what Christ did was agreeable and not contrary But Christ did baptize such Disciples as he knew had not justifying faith as it is manifest by these Scriptures John 4.1 Iohn 6.64 65 66. Therefore such as he sends may The answer of T. L. I answer by distinction of Christs practice from ours in respect of his knowledge above his Ministers in which respect it was not agreeable but above the rule given to the Ministers of Baptisme and therefore his practice in reference to his knowledge no rule for his Ministers in reference to theirs And thus is your first argument refelled The Reply of I. E. This distinction of T. L. in putting such a difference between Christs practice and the rule given to his Ministers in respect of his knowledge is utterly false for the more perfect Christs knowledge was the more perfect was his practise giving his Apostles and Ministers an example for them to follow And although they could not follow him in the measure and fulnesse of his knowledge he being God and knowing all things yet as he knew how to distinguish and put a difference between such as gladly received his word and so farre became his disciples fitted to be entertained into the outward state of the Church by outward Baptisme and this kind of beleeving and such as afterward by a more excellent gift of the Spirit did eate his flesh and drink his blood beleeve in him unto justification and life So he gave gifts to his Apostles and such as he sent whereby they were able to discern and distinguish between persons and persons between faith and faith and knew that they which gladly received the word were to be baptized though yet wanting justifying faith And so according to Christs example through the grace and gift given them they practised as Act. 2.4 Act. 8.12.13 where they

baptized such of whom some fell away as also some of them did whom Christ baptized and some continued having obtained a more excellent pretious faith by a more excellent and more peculiar gift of of the Spirit as is evident by Ioh. 6.66 67 68 69. Act. 4.31 32 c. Acts 1.2 3. c. Act. 14.15 16 17 18.19.20 If Christ had intended to give a rule to his Ministers that they should baptize none but such as had justifying faith then doubtesse he having perfect knowledge would himselfe have baptized none but such onely and would have given straight charge to his Ministers as Paul did in another case to Timothy 1. Tim. 5.22 Lay hands suddenly on no man so unto them Beware that ye baptize no man suddenly but stay till he shew that pretious faith by his works and words of his mouth proceeding from the good treasure of his heart which is the fruit whereby ye shall know it and him also that his heart is purified by that faith and then baptize him If T.L. could shew such an example of Christ and rule for baptisme as this he might say something to his purpose otherwise nothing And as for his boast of refelling the agument I leave it to the reader to consider how he hath done it The second Argument If the Rule of Christ had been to baptize none but such Disciples as were to be judged to have justifying faith Then would not Christ have baptized any that he did not so judge of But Christ did baptize such as he did not so judge of Therefore that was not the rule The answer of T. L. I deny the Major Proposition because Christs knowledge was above the rule given to the Ministers The Reply of I. E. Here again T. L. makes Christs knowledge a ground for him to practise above the rule as he calls it given to the Ministers as if Christ were so unmercifull as to enjoyne his Ministers a rule to observe which he knew they could not and that himselfe though he could would not that he might by his knowledge give them a contrary example not for them to follow though hee knew they could but that they must necessarily either judge that to be which is not or that they were utterly ignorant of and so sinne not doing it of faith This is the consequence of T. L. his doctrine The third Argument If Christ or his Apostles had taken it for granted that all whosoever they baptized had before it eaten Christs flesh and drunk his blood beleeved in him unto justification and life had received his Spirit of adoption and so judged of them Then did they contradict their owne judgements in saying to some of them so soon after Except ye eate the flesh of the Sonne of Man and drink his blood yee have no life in you Ioh. 6.53 There be some of you that beleeve not Ioh. 6.64 He that hath not the Spirit of Christ the same is none of his Rom. 8.9 Some of you have not the knowledge of God c. 1 Cor. 15.34 I feare lest when I come I shall not find you such as I would c. 2 Cor. 12.20 21. But neither Christ nor his Apostles may be said to contradict their own judgements Therefore they did not so take it for granted nor so judge neither was it the rule The Answer of T. L. To which I answer first that some of your Scriptures quoted prove not your proposition because that although a man have justifying faith another may say unto him Except yee eate the flesh of the Sonne of Man and drink his blood ye have no life in you And this may be said to him also He that hath not the Spirit of Christ the same is none of his Secondly I answer that neither Christ nor his Apostles did require any to be baptized but such as did professe they had justifying faith and therefore if there were any contradiction it was in them that did professe to have justifying faith and had it not and not in Christ nor his Apostles Thirdly I answer That although Christ did not take it for granted nor so judge of all that were admitted to baptisme to have justifying faith when they were admitted because he had power to discerne above the rule given to the Ministers of Baptisme yet the Apostles did at the time when they were received to baptisme though afterward some did discover themselves destitute thereof And therefore it was the rule The Reply of I. E. To the first where T. L. denieth some of the Scriptures quoted to prove the proposition and allowing the rest he thereby grants the proposition proved but the places he excepts against prove it also For if Christ had so judged and taken it for granted then he would not himselfe have said Except yee eate the flesh of the Sonne of of Man and drink his blood ye have no life in you There be some of you that beleeve not Neither would Paul have said to one that he judged to have the Spirit of Christ and to be his as in the way of suspition He that hath not the Spirit of Christ the same is none of his For Paul did not judge when he judged upon seeming shewes or thinking but of knowledge upon sure evidence So that these places as well as the rest doe prove the Proposition true That if they had so judged as T. L. would have it then did they contradict their own judgements Secondly where he saith That neither Christ nor his Apostles did require any to be baptized but such as did professe to have justifying faith and so making the contradiction to lie in them that professed they had it and had it not T. L. here speaks as if indeed Christ and his Apostles did enjoyne the people to make such a profession when they were to be baptized else they might not be baptized and so enjoyne them to professe a lie and themselves to beleeve it and so judge upon their profession which is very false and wicked for any to speake or think Neither was Christ or his Apostles so unwise as to judge or conclude in their minds upon such an uncertain profession For although there were some that had justifying Faith were true Israelits such as worshipped God and wrought righteousnes as Nathanael and Cornelius the Eunuch Lydia c. who might give such testimony of that pretious peculiar faith as that although they were not yet so much as Disciples of Christ both Christ and his Apostles might and that truly so judge of them And when they had preached Christ now come and his Gospel unto them and they gladly receiving it they might baptize them which before they might not though they had justifying Faith and that they knew it Although I say these could give such a testimonie of that speciall faith as that not only Christ but also his Apostles after him could rightly judge of it yet was it not the rule for outward baptisme neither did they

action they perform concerning the same For if it be a matter of so great consequence as without which there can bee no true reformation from the Antichristian Church to become a true Church of Christ as you perswade the people Then there is as great a necessity of a rule by word or example for the same as there is for any thing Therfore consider hereof and see what answer ye can give Christ gave a rule unto his Disciples for prayer and commanded saying When ye pray say Our Father which art in heaven c. I ask the reason why you doe not when you pray perform it according to the words seeing they are so plainly written down and yet charge the other so as ye do upon the people without either word or example Again Christ performed a work in washing his Disciples feet and commanded them that they should so wash one anothers feet as he had given them example What is the reason ye take not this work in hand to practise it seeing the commandement and every circumstance and action that Christ performed is so plainly written down Joh. 13.4 5 6 and so to verse 17. Is it because it makes not so wel for your planting new Churches as the other by your rejecting the outward baptisme little children had received and your baptizing onely men and women of years who must first professe that faith ye speak of doth Or is it because ye are utterly ignorant what the work truly is and therefore leave it quite lest ye should not rightly follow Christ therein but rather the Pope and his Church who have taken it up in a corrupt and superstitious way Then by the same reason yee might as well have left the other also and not have medled with it For let me ask you Doe you know what true circumcision is and so what true baptisme is If ye think ye do then see if ye can declare the true meaning of th●se Scriptures Mat. 28.19 Mark 16.15 16. 1 Pet. 3.21 Col. 2.11 12. Gal. 3.27 Rom. 2.29 Acts 2.38 Acts 19.5 and tell us if there be not as great a necessity of the circumcision and baptisme in these places spoken of as there is of the new birth John 3.3.5 and that whosoever is so circumcised or baptized hath put on Christ is regenerate and shall be saved and that it is not the cutting off the foreskin nor the doing away the filth of the flesh with outward washing or dipping the body in water as they of Rome concluded from those Scriptures in their Councell at Trent making the same washing or dipping of necessity to salvation But that it is the circumcision of the heart in the spirit the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ the baptisme wherein they are buried with Christ and also are risen with him through the faith of the operation of God who hath raised him from the dead as Paul saith Col. 2.11 12. Even the answer of a good conscience by the resurrection of Jesus Christ as Peter saith 1. Pet. 3.21 And then the places being so understood it is clearly true That whosoever beleeveth and is baptized shal be saved as Christ and Peter and Paul have declared which cannot be so concluded upon outward washing or dipping These and all other such like gatherers of people together builders and planters which come so neere their strain in framing and setling Church●s to themselves in their independent way under the pretence of casting off all the abominations of Antichrist and practising according to the state of the Churches of the Apostles times let them and all other who in other kinds seem to endevour a reformation take heed and feare lest while they promise and assume great things to themselves they misse the very thing and goe clean beside the way of the true reformation which God will have to be in this last age For whosoever hath not in his heart the first principles of true repentance and that faith in Christ which justifieth that repentant broken-hearted sinner from his sins and the Comforter the Spirit of truth which leadeth into all truth cannot understand those great mysteri●s of God which he hath foretold in Scripture shall now in this last age be fulfilled And let no man take it in scorn therfore that I thus speak unto him it is mine owne case I must also take heed and feare And let us know howsoever though we all should faile in our understandings and go awry from the intent of the Scriptures in these great matters yet neverthelesse the work of Reformation shall goe on and every thing that the Scriptures have foretold shall come to passe Neither is the work of Reformation now to begin Christ foretelling of the abomination of desolation and the great tribulation of Antichrist that should come into the world saith And except those dayes should be shortned there should no flesh be saved but for the elect sake they shall be shortned Matth. 24.22 This Scripture is and hath been already in the fulfilling at least these hundred yeares past The Lord with the spirit of his mouth hath been consuming that man of sin all this while according as the Apostle Paul foretold 2 Thess 2.8 The two witnesses of God whom that Beast which was to come out of the deep should kill when they had finished their testimony that is when the whole counsell of God which he would have manifested to the world for the convincing of the ungodly and saving his elect should be by his holy Apostles and Evangelists testified and written down and they translated to their place of rest leaving the witnesses the two Testaments of God perfected and prophesying in their life and strength Then the Beast being risen up and placed in the Dragons Throne makes warre against them overcomes them and kils them Which killing was performed partly by his putting out and taking away the true intent and meaning of their word and testimony which is their light and life and giving false and lying interpretations of the same to the people and suppressing those that testified and walked in the light and truth of them And partly by keeping the letter of their word from the people that so their testimony might not be read understood and laid up in their hearts where they ought to be buried These two witnesses who have lien thus slain so long in the streets of that spirituall Sodom unburied are in their resurrection the spirit of life from God is entred into them and they are standing on their feet and walking again as was foretold Rev. 11. And so he whose name is called The Word of God who hath on his head many crownes and in his mouth a sharp sword he is come forth on his white horse and his heavenly armies following him on white horses clothed in white and fine clean linnen who are the called of God his chosen and faithfull

servants as hee saith Rev. 17.14 He who in righteousnesse doth judge and make war hath been with those his Armies fighting and prevailing all this while against the Beast and those Kings of the earth and their Armies who gathered themselves together against him and against his Armies according as it was foretold Rev. 19.11 12 13 14 15 19. and as at this day we see All these things have already thus farre passed and proceeded otherwise that reformation which is and hath been within those yeares of Kingdoms and Cities and peoples revolt from the Beast and his Church that mother of harlots and abominations of the earth which we have seen read and heard of and which cost the lives of so many thousands that testified and maintained the truth of Gods two witnesses against them had not been But God for his Elect sake that they might bee delivered from their abominations and cruelties and know his truth and be saved as he had determined and foretold would have it so And so those dayes of their abominiation and great tribulation which by their power they forced are thus as in England so in other kingdoms parts where they had to doe shortned according to his word and as good and comfortable experience hath proved unto us for which we are greatly bound to give thankes unto God So that wheras some say the two witnesses are not yet slain so not risen and that the Beast must get up again out of his consumption and kill them and then after 3 years natural and a halfe they to rise again conceiving that because these words Rev. 11.7 And when they have finished their testimony the Beast which ascendeth out of the bottomlesse pit shall make warre against them and kill them c. are spoken after the description of their prophesying in Sackcloth a thousand two hundred and threescore days which is the time of the Beasts reigne and will have the two witnesses to bee the Christian Magistracie and Ministry or as some say the two Testaments and the Ministry or two speciall men c. In all which they are utterly deceived for first although these words And when they have finished their t●stimony c. come after the description of their prophesying in sackcloth yet have they not respect to a finishing of their prophsying in sackcloth for their prophesying in sackcloth shal never be finished till all Gods elect are accoplished neither did they ever otherwise prophesie but in sackcloth that is in mourning All the Prophets and the Apostles the witnessers of their word and testimony both in speaking and writing did it in mourning in teares suffering also alwayes with them and being hated of the world for their word sake So that the words in ver 7. of finishing their testimony cannot have respect to their prophesying in sackcloth 1260 dayes but must needs be understood of that finishing their testimony before spoken of And again the Text saith not The Beast that descendeth shall kill them as if he were to kill them a little before his death but the beast that ascendeth c. shewing plainly that he was to kill them at his rising and not at his dying And the three dayes and a halfe of their bodies lying dead in the streets of the Beasts great citie are the three propheticall years and a halfe of the beasts reigne and not three naturall years and a halfe as they of the Church of Rome and some of our owne also would have it And whereas they are said to prophesie all the time in sackcloth while their bodies lie dead and unburied in the streets of Sodom through their malice yet they prophesie against them all the time notwithstanding and the judgements of God which they have spoken with their mouth against the Beast and his Church shall surely come upon them Neither doe nor did their bodies lie dead and unburied in the Church of the Saints at any time though they were never so few or never so disperst into the desart or wildernesse they alwayes retained them alive and prophesying but yet in sackcloth with much opposition And for any Magistrates Ministers Men or Angels to be the two witnesses or equall with them is not possible neither may such an opinion be admitted or thought of for what creature or creatures in heaven or earth may or can be said to empty the golden oyle out of themselves into the golden Candlestick which is the Church of God whereof his true Ministers are part but onely the two Testaments of God those two Olive branches and two speciall Candlestickes being both one which alwayes stood before the ruler of the whole earth as well in the Prophet Zacharies time and before it as now since who have the golden oyle in themselves naturally as the Olive trees have their oyle and doe hold forth their light to all the world as in Zach. 4.11 12 13 14. And who may be said to smite the earth with all maner of plagues so often as they will but they if they say the word it is done All that the holy Prophets and Apostles have spoken and written was their word and testimony not their own Therefore the Lord calleth them his two Witnesses Rev. 11.3 And I will give unto my two Witnesses c. because they are his own word according as the holy Angel answered the Prophet Zachariah when he desired to know what they were saying This is the word of the Lord unto Zerubbabel saying Not by might nor by power but by my Spirit saith the Lord of Hosts Who art thou O thou great Mountain c. Zach. 4.6 7. Neither may any Minister of God Apostle Prophet or Angel say or think when he writeth or speaketh the things of God that he writeth or speaketh his own words Neither may any man in the name of the Lord speak his own words but if he speak in his name he ought alwayes to speak as the Oracles of God as the Lord saith Therefore have I cut them down by my Prophets and slain them with the words of my mouth So then the two witnesses being the two Testaments of God which are his two Candlestickes also that carry in them the light of his truth and power of his Spirit which the Beast at his rising had killed but are now come to life again even the Spirit and life of Gods own word whereby also he made the worlds which name belongs onely to him who sitteth on the white horse The Lamb Iesus Christ the Branch the Stone that hath the seven Eyes which are the seven Spirits of God sent out into all the world spoken of in Zach. 3.8.9 and 4.10 Rev. 5.6 Even that head Stone which Zerubabel was to bring forth he that is King of Kings and Lord of Lords who hath the sharp sword in his mouth He as he hath prevailed thus farre against the Beast and his Armies so he shall go on and prosper in his war let the Beast and the Kings