7. If it were granted that men apart and women apart may be baptized who then shall Dip the women If the Minister there remains still the fore-named inconveniency But since M. Haggar hath Ordained a Cheese-factor to be a preacher may be not Ordain a Daâ—y-maid that the one may Dip the male the other the female-disciples And indeed if women may preach as you hold p. 69. why may they not baptize or dip which in your language is all one So that to me it is evident that you saw your nakedness and was ashamed else you would never have made Aprons of these Fig-leavs of such poor shifts And I wonder what kind of birds your Proselytes are who are caught with such chaffe as you have vented SECT 30. H. H. But M. Baxter doth confidently charge us with baptizing maids naked and tells it for a certain truth therefore saith If M. T. cold baptize all the maids in Bewdley naked and think it no immodesty he hath lost his common ingenuity and modesty with the truth Answer True if he doth so but M. Baxter should first prove that M. T. or any man else did ever baptize any maid or woman naked in any place of England till then he saith all manner of evill sayings on us falsly c. Mat. 5.11 Reply 1. How quickly is the wind turned Here you are M. Tomb's advocate but in p. 45. his accuser I see Herod and Pilate can soon be made friends where Christ is to be Crucified but why did you leave M. Tombs in the open fields to answer for himself p. 36. would not the same Apology serve here He is of age and able to answer for himself I question not Oh! there you were Non-plus'd here you have hit you think on some colour of an answer 2. What would you have M. B. to prove your dipping naked or next to naked Is it not your known practice Doth not M. Tomb's answer in conference proclaim it that in former times it was thought no immodesty c. Your self proves it in the precedent Section saying p. 102. If a man should be baptized naked being none but men together it 's not such an offence as M. Baxter would make it Would you have M. Baxter prove that your Sun is up when it 's Noon-day That M. Haggar is an Anabaptist or would you have Scripture that M. T. and M. Hag. did say or write so what need you hold it lawfull nay necessary for men to bee baptized naked else why do you plead for it and if men why not maids are they priviledged out of your own mouth you are condemned 3. You might have spared you false accusation viz. that he speaks all manner of evill falsly on you to cast dirt on the truth of Christ If a man had a mind to scold as well as you he might dawb you sufficiently and not spartle the truth the truth and you are far enough off one from another 4. You can sooner spy wonders then answer Arguments How could he avoyd the mention of it unless he should have confuted the Anabaptists as you do Mr. B. by saying nothing to most of his Arguments Doth not your practice necessitate him to speak of it he that digs in a dunghill must needs stir in the dirt 5. If insinuating untruths into the peoples hearts do make him a lyar you shall have the whetstone But what Monster have we here p. 103 Is Mr. B. predestinated to be a liar If you take predestination strictly b) Rom. 8.29.30 It is nonsence Mr. B. is as much predestinated to be a lyar as you are reprobated to be a Saint or else it favours of the Arminians cask c) Deus ab aeteâ—no voluit ut reprobi peccarent ad peccatum impellit Ames Antisyn p. 145. 147. for they argue thus against Reprobation And certainly here is a superfetation of Paradoxes in your expression Doth it not imply a d) Quicquid facimus mortale genus quicquid patimur venit ab alto Senec. Stoicall and fatal necessity nay a fathering of impieties on the Almighty and make him the Author of sin Here is little or no difference between that and this you will see venture hard for a jeer reflect on God to revenge your self on man Take heed of such unsavoury expressions SECT 31. H. H. p. 103. He saith again Me thinks Ministers should have regard to themselvs and not go so frequently into the cold water to baptize others Answ Truly they are carefull enough they meddle not with so good a work they have need to take heed that they kill not themselves in the service of Christ c. Reply 1. You have here bundled together some poor shreds of wit such as it is in a few pitiful jeers which deservs no other Reply then that of Cato to Cicero on the like occasion with a little alteration O! quam ridiculum habemus respondentem i. e. O! what a ridiculous Answerer is Mr. Haggar Yet 2. When you prove dipping which yet you have not to be so good a work and a service of Christ I say with Job Chap. 21. ver 3. Suffer me that I may speak and after that I have spoken mock on in the mean time know that it is a good work and service of Christ not which you call so but by Scripture you prove so Now the Scripture no where calls it so It is rather will-worship to place worship in that which God hath no where prescribed in his Word SECT 32. H. H. same p. But to conclude we find that in the days of Christ and the Apostles they baptized both men and women in Rivers Mark 1.5 Acts 1.12 37 38. Joh. 3.23 Now wee will be bold to follow their good example notwithstanding Mr. Baxter's foul mouth c. Reply 1. To say nothing that we have here again your First without a Second what if I deny your conclusion your example at Ellesmere hath taught me but 2. Those Scriptures so often mentioned do not prove either a Dipping over head and ears or men and women apart or together or with or without their cloaths you do not therefore follow the holy example of Christ and his Apostles but you are too bold in following John of Leiden and his Apostates 3. How comes it to pass that Christ and his Apostles are joined with you in the Bill for shame never enter them for Defendents till it 's clear they are of your party All is not hest you say Is Mr. Baxter's mouth foul Doth he belie you and Christ Are you the servant of Christ because you say so As saying and doing with some are two things so is saying and proving with Mr. Haggar 4. To the close of this Section I confess we must all appear before the judgment seat of Christ to give account of all our words and works and then to be sure it will appear whose mouth is foul Mr. Baxter's or Mr. Haggars Your praier the greatest ingenuity in your
Reply 1. In saying Christ is called a rock and Peter a stone Do you not more then insinuate that Christ is not a stone which is contrary to your own quotation Ephes 2.20 Christ himself being the chief corner-stone though I confess it is not the same word in the original d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay contrary to diverse oâ—her Scriptures where Christ is expresly called a stone e. gr Isa 28.16 Behold I lay in Zion for a foundation a STONE Act. 4.11 This is the STONE which was set at nought by you builders Yea in the very place even now by you cited Psal 118.22 with Mat. 21.42 1 Pet. 2.4 To whom coming as unto a living STONE 2. Though I am far from believing that the Church is built on Peter in the Popish sense yet I may truly and safely hold that in some sense the Church is built on Peter for it 's plain that Peter was an Apostle and it 's as plain Ephes 2 20. We are built upon the foundation of the Apostles This is no whit helpful to the Papists nor hurtful to us 3. Admit the Church is not built upon Peter yet your reason is very weak because forsooth Peter is or is called a Stone Sure you had a mind to gratifie your dear mother the Church of Rome notwithstanding your loud cry as the Papists say The Learned give us better reasons To instance onely in one e) Chemn Har. mon cap. 24. Peter hath his name ab illa petra from that rock for two causes 1. Because notwithstanding Sathan's subtilty and his own infirmity Luke 22.31 32 he should adhere to that rock and be as a living stone built on him 2. Because by his Ministry and confession Mat. 16.18 Christ would build his Church on himself the true rock 4. If it be plain in Christs words f) Mat. 16.18 that the Saints ought to build on Christ the foundation then something may be plain by consequence which is not exprest in the text You are for consequences betimes SECT 3. H. H. pag. 2. And who that is a Christian knoweth not that the Church of Christ is built on the rock Christ Therefore David saith 2 Sam. 22.2 The Lord is my rock And Verse 47. Blessed be the God of the rock of my salvation c. all which I suppose will not be denied by any that own Christ Reply 1. You may do well to examine throughly whether your Church be built on the rock Christ 2. To say nothing that you do not cite the words of David as they are in our Bible specially verse 47. If every Christian knows that the Church of Christ is built on the rock Christ and none that own Christ will deny it then I suppose you will own me and the rest of my perswasion for Christians and owners of Christ who are neither ignorant of the one nor deniers of the other This is the best if not the onely piece of charity that is to be found in the Book SECT 4. H. H. But the main question is How the Saints may and ought to build on this rock Christ which is clearly answered by these following Scriptures Mat. 7.24 Whosoever heareth these sayings of mine and doth them I will liken him to a wise man that built his house upon a rock c. Therefore to build on the rock Christ is to hear the sayings and do them and the contrary likened to a foolish man c. lyable to danger and destruction Act. 3.22 23. with 2 Thes 1.8 9. 1 Joh. 2.4 Rev. 21.8 Reply 1. Let the Reader consider whether those words in Mat. admit not clearly a limitation to that Sermon preached by Christ in the Mount for it 's said ver 24. Whosoever heareth THESE sayings of mine and doth them not c. Ver. 26. Every one that heareth These sayings of mine c. In which Sermon Christ spake not one word of the nature or subject of Baptisme and so the design you drive at in alleging these words is quite spoiled 2. Admit the words be of a larger extent because it 's said Luke 6 47. Whosoeuer cometh to me and heareth my sayings indefinitely and doth them and Verse 49 He that heareth and doth not c. Yet this Scripture shews not how the Saints build on this rock as you pretend but who they are that build on him or build not on him 3. You write very rawly and indistinctly For certainly there are some temporary commands or sayings of Christ e. g. Mat 10.8 g) Hoc symbolum pro illotempore praeceptum quo certior ipsis esset divinae providentiae experientia ut reâ—ti Chrysost notavit Grot. Heal the sick cleanse the Lepers raise the dead cast out divels freely ye have received freely give Verse 9. Provide neither gold nor silver nor brass in your purses 10. Nor scrip for your journey neither two coats nor shoos nor yet staves c. Are they all fit to wear a fools coat who do not these commands in these times or do you take your self now obliged to that command Mat. 19.21 Go and sell that thou hast and give to the poor I have been alwaies of this mind that THAT was a command of Trial and not of Obedience unlesse it be when God requires it as in times of publick persecution Or are you bound to wash one anothers feet as Joh. 13.14 or salute one another with an holy kisse as Rom. 16.16 or anoint the sick with oyl Jam. 5.14 and many more which I could mention which neither you nor I do must therefore you and I be likened to foolish men nay be counted liars and be in danger of damnation By this time you may perceive what it is to write at random to shoot at rovers and talk so wildly For 4. What a bloody sentence is this to send to hell all Christians for more then a thousand years who have not been baptized after your mode For we read not of Anabaptists till within this three or four hundred years or thereabouts at most to my best observation CHAP. II. Concerning Christs Precept SECT 1. H. H. pag. 3. Mat. 28.18 19 20. with Mark 16.15 16. whence observe First that Christ commanded the Gospel to be preached to every creature or all nations which words we ought to hear and obey c. Reply 1. Are you bound indeed to obey this command Then you have obeyed it or not If not are not you found in the number of those whom Christ sharply reproves as you mention p. 2. who call him Lord Lord and yet do not the things he saith Luke 6.46 If you say yea I cannot believe you for since Judas h) Act. 1.25 by transgression fell from his Apostleship I cannot find you among the eleven i) Acts 1.13 Secondly but if this command is to be obeyed in the successors of the Apostles as Gospel-Ministers for the Apostles as such have no successors as is clear by the promise annexed
are not Church-members because they are not branches how poorly God knows It should not seem strange to you that M. Baxter proves them Disciples because they are servants specially if you consider to foyle you with your own weapon that Scripture no where calls them expresly Church-members though we believe they are but doth expresly call them Disciples * I. G. Catab p 165. Sidenh exercit p. 126. here and servants too in the place quoted by M. Baxter 3. By your Divinity I may not call Paul a Disciple of Christ whom he calleth a servant and his servant too For you say even in persons wee must not call them Disciples of Christ whom God calleth servants 4. If you had not been wilfully blind M. Baxter prevented this cavill p. 20 which I shall improve Moses and Nebuchadnezzar are called the servants of God but not on the same account Isa 42.1 with Rev. 1.1 Christ and John are called God's servants but not in the same sense when their use and sufferings were so unlike Psal 119.89 90. The Heavens and believers are called God's servants but not in the same sence when their actings do so broadly differ So Nebuchadnezzar and the Churches children He in respect of the work to which he was designed and they in respect of the state wherein they were invested Nebuchadnezzar was never brought out of Egypt nor to have any benefit of the year of Jubilee as is said of these children with their parents Levit. 25.41 42. SECT 11. H. H. p. 79. Another Argument of M. Baxters p 21. If Infants be capable of being Christ's Subjects then of being Christ's Disciples Answer A learned Argument All the children in this Nation are capable of being Subjects in this Commnon-wealth Ergo of being Vniversity-Scholars Reply 1. An unlearned answer There is a capability remote and immediate Now remotely all Infants here are capable of being University-Scholars but not immediately they must first be Country-Scholars before they are University-Scholars An Infant is capable of being an Abecedarian by propinque-power but a stone c. is not either by a propinque or remote power 2. You seem to insinuate that no child is capable of being a Subject in this Common-wealth what truth is in M. B. or yours you leave to the wise to judge your Logick will not save a whore from the gallows who hath been arraigned or condemned for murdering her Bastard SECT 12. H. H. His third Argument is p. 23. Christ would have some children received as Dâ—sciples Loâ— 2 47 48 Mar. 19.5 Mark 9.41 Now what the two first Soriâ—â—ures are to the purpose I leave to all that can read and understant English to judge If the Printer have done him wrong I have not neither is there any in his Erraâ—â—'s and truly I dare be no Interpreter of his meaning withoâ—â— his words I shall therefore onely speak to that in Mark c. Reply 1. What a cunning devised Fable have wâ—here to mis-cite Mr. Baxter's two hâ—d Scripturâ—s and to write them out at large that Mr Baxter might be rendered odious or at least inexpert in the Word of righteousness whâ—n in the very page cited they are Luke 9 and Mat. 18. and for the first you confess you after â—od Luke 9. quoted in that page Would not you think it dis-ingeâ—â—ty to be so dealt with If I should write out in words at length Luke 14.10 so it 's cited by you pag. 42. and then make such a flam as you do What a great crie is here and no Wooll Where were your eiâ—s or your mind rather If seems after you had put on your Spectacies you could see better and read English you seek for a â—not in a Rush SECT 13. H. H. p. 80. I Answer 1. The word Disciple is not in the Text c. 2ly in Mark 9.41 42. It 's evident he spake to the Twelve and of actual believers 3ly To that in Luke 9. ver 48. the Lord Christ himself answers Mat. 18.1 2 3 4 5 6. at large Reply 1. No more is Church-member or visible Saints in all or any one of those 13 Texts which you produce from pag. 63. to 73 and from whence you have drawn 13 doughty Arguments to shew that such Infants as wee baptize cannot be Church-members neither doth Church-membership do them any good but the contrary pag. 63 your answer here might have served for our Reply there But I have replied punctually to every Scripture and Argument there And what if the word Disciple be not expresly found in one or two of these texts yet in Mat. 18.5 which Mr. Baxter had rightly and truly cited for all your audacious out-facing the matter he speaks of receiving one such little child in my name what 's that Mark 9.41 Because ye belong to Christ or as it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 9.41 because ye are Christs and what are both these but in the name of a Disciple Mat. 10.42 Now to receive in Christ's name and as belonging to Christ and as a Disciple of Christ in Christ's language is all one Much more is said in the places quoted by you by Mr. B. which you thought a piece of wisdom to pass by because you could not answer 2. To that in Mark I might say as you a little before The word actual Believers is not to be found in the text Therefore by your divinity it is not Evident that he speaks of Actual Believers or else some things are evident which are not expresly mentioned in Scripture And what though Christians Infants are not actual believers it 's enough if they be habitual believers and then Christ speaks of them But because you utterly deny that any Infants are actuall Believers and challenge any to prove it by Scripture if they can I shall try your strength by these few Arguments though I do not positively assert it 1. David saith God did makeâ—him hope when he was on his mothers breasts Psal 22.9 Now to hope and to believe are all one or very nigh of kin In him shall the Gentiles trust or hope Rom. 15.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. You have taught me that justification of life belongs to Infants pag. 61. out of Rom. 5.18 Now the Scripture knows no justification of life without actual faith even in that Chap. it 's said Rom. 5.1 we are justified by faith What is that but actual faith as appears from the illative particle Therefore being the conclusion of an Argument drawn from a famous example of justification viz. Abraham's which was without doubt by actual faith you dare not deny it 's so evident Gen. 15. with Rom. 4. 3 ly John Baptist in his mothers womb leapt for joy Luk. 1.41 44. which was no natural but a spiritual motion as hath been said now joy is the joy of faith Rom. 15.33 with Phil. 1.25 True you say faith comes by hearing Rom. 10.17 i.e. Ordinarily But though God binds us to the means yet he
do business in great waters same verse and to see the works and wonders of the Lord in the deep c. and are delivered and brought to their desired Haven 6. We say the whole man is baptized when not the whole of man but part is washed Whole Christ was crucified but not the whole of Christ your arguing is very weak to all that have understanding When a man is wounded in any one part we say truly the man is wounded though not all over Circumcision was a cutting off the foreskin of the flesh onely and yet the Jews child was Circumcised Sir when your tongue talks we say Mr. Haggar speaks will it follow that every part of Mr. Haggar speaks By this Argument hee is all tongue * Vox praeterea nihil but if his heels had spoken they might have made as wise an answer 7. Your next instance proves as little that Christ was dipt when hee was baptized for the words may be read comming up From q) Mar. 1 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water and that translation is more proper and suitable because all Rivers for the most part lye in the lower ground in comming to which wee are said to descend and coming from to ascend And indeed the Preposition is so rendered in the verse immediatly foregoing viz. Jesus came r) Mark 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Nazareth yea it 's said The Dogs eat of the Crums which fall s) Mat. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their masters table yea where the same story is recorded Å¿) Mar. 3.7.13 it 's so translated twice as Who hath warned you to flee from the wrath to come and then came Jesus from Galilee and often else where in the New Testament what more ordinary then to say Such a man came from Sea Thames c. Here appears the weakness of your inference and the instance doth not plainly shew that Christ went first down into the water or else how could he come out of it Your text in John comes now to be considered SECT 20. H. H. p. 67. 98. And the Scripture saith Jo. 3.23 John Baptised in Enon because there was much water there But M. Baxter answers that Travellers report that the river Enon is but a little brook that a man may almost step over 1. Surely it is want of the fear of God and love to the truth that he should turne aside his ear from the Scripture that saith There was much water to believe a Man a Traveller and Travellers may lie by authority why may not Sr John Mandevill be believed as well as this Travellers news The Lord be praised that hath delivered my soul from believing him and such as hee is Acts. 2.40.2 If it were granted yet Enon might have much water in another place Though but a little water where the Traveller was As it is with many Rivers in England Reply Travellers may lie but may not some speak truth If not I shall take heed of you and hardly believe you who have been a Traveller and that among the Jesuits the most exquisite Masters of that Art and compassers of Sea and I and to make Proselytes And had you named the book wherein Sr John Mandevill's tale may be found I would shape a sutable reply but let it passe in the mean time for one of your cunning devised fables 2. Your veine of railing at M. Baxter I turn a deaf care to when you prove us an untoward generation for you calling us so doth not prove us so your thanks for your selfe and caveat to others will be seasonable In the interim you do mock both God and man The Turk may as well praise God Luk. 18.11 he is no Christian and the Pharisee t) See 18.11 That he was not as this Publican 3. What this Enon was is disputable u) Calvin in Joh. 3.23 some think it a Town situate in the Tribe of Manasseh Diodate a Citty as Salim was to which the text saith â—t was near Others a Fountain or small brook v) As Grotius Jun. and M. Baxter-Sandys Travells l. 3. p. 141. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Rev. 1.15 and 14.2 Bee it so yet wee are not a jot the nearer for dipping for the phrase is elsewhere usually translated * many waterâ— Now then it signifies many convenient places at the water where John and his disciples might be employed at once Not any deep water or great river which commonly is hemmed in with great bankes which deny an easy accesse for an Administration 2. Many waters are somtimes taken in Scripture and why not here for a confluence of waters on som plain x) Ezech. 13.10 for the watering of medows and some trees as we see in many places in England where the ground is low it 's plashy and seemes to be a little Sea and yet not knee deep 3. Jordane the Prince of Rivers in that Country which hath it's name from Jor and Dan two fountains from whence it riseth was not above eight fathoms deep nor Navigable y) Isa 33.21 what a small water then in comparison was Enon not far distant from Jordane Now though you will not believe travellers reports yet I hope you will notreject these plain reasons 4. You say Enon might have much water in another place although but little where the Traveller was Here you have only probablity for proof therefore as you argue z) p. 28. we read but of 4. or 5. whole households were baptized therefore not likely they i. e. the Apostles baptized whole Nations if they did we desire to see iâ— So I. It 's not likely Aenon was so deep for dipping if so prove it by Scripture if you can and we will believe it SECT 21. H. H. p. 21. Further M. Baxter saith The Jaylour in the night in his house was baptized but the Scripture saith Act. 16.33.34 Now if the Jaylour took Paul and Silas It implies they took them out and the next words prove it plainly viz. Hee brought them into his house Reply 1. Some enemies are sooner foyled then found I know not what to make of these Fiblets of an Answer If the Jaylour took Paul and Silas it implies THEY took them out who can make sence of this It may be you mean the Jaylour took them out as may perhaps be gathered from the Antecedent of your proposition and the proof you bring for the consequence but it seems you know not what to say or what you say you are IN and OUT 2. May not any unprejudiced Reader see this to be the sense of the words as they lye in the text viz. a) Act. 16.24 with 30 32 33. The Jaylour brought Paul and Silas out of the prison yea the inner-Prison into some outward room thereof where he heard the word and was Baptized and then brought them into his house which as it was usuall joyned to the prison 3. You do not tell
speak in the same language as you do 5. We have here your grosse monoply of Christs spirituall presence as if it belonged only to you and to such as are baptized after your mode No marvail for one of your silly Proselytes x) N. G. preached or rather prated lately in private saying Christ is with us here and not yonder pointing to a Chappell near adjoyning but this is a trick of the old Donatists your predecessors who confined as is commonly known the Church of Christ within a corner of Africa abusing that Scripture as you do many Where thou makest thy stock to rest at noon y) Cant. 1.7 the Latine hath it inâ—meridie therefore forsooth they couching in the south it must be with them 6. I wonder you passe by some observations as wise as some of the 5. viz. 1. It 's the duty of every Minister to preach to every man in the world 2. No unbeliever whether baptized or unbaptized can be saved 3. it follows hereupon that Infants who cannot actually believe shall be damned For in Mark z) ch 16.15 16. believing and being baptized are as nearly connexed to salvation as in Matt. * ch 28 19 20. baptizing is to teaching and in order of phrase Faith and Baptisme are as closely joyned together and it is as absolutely expressed He that believeth not shall be damned If I should say from all which I collect these three observations I think I should gather that which the Holy Ghost never scattered SECT 6. H. H. Thus have I shewed the order of the words as they were spoken by the Lord himself Reply Sir by your shewing the order of Christs words and your shaping some observations from them you do more then intimate that Teaching must go before baptizing for if we may believe you the Gospell must bee first preached then believed and then and not till then Baptism administred I confesse Christ mentioneth teaching as our English Bibles have it in the first place and baptizing after a) J. G. Catabaptism p. 167. but this is not to instruct them to teach in the first place and then to baptize them after but only in the first place to instruct them to teach and in the second to baptize 2. Order of things iâ—not alwayes or commonly so exactly exprest in Scripture by the position of the words Therefore from Christs mentioning teaching in the first place and baptizing in the second it cannot be proved that persons must always be first taught before they bee baptized no more then Christ b) Mar. 115. putting repenting before believing proves that Repentance precedes faith or c) Rom. 10.9 naming confession with the mouth before beliefe of the heart proves that confession must go before faith as to salvation beside the second person is mentioned d) 2 Cor. 13.14 before the first and the third person e) Rev. 1.4 5 before the second and I find Daniel f) Ezech. 14.14 named before Job who was notwithstanding a long time after him with many more instances which might be given but perhaps we shall more fully speak to this in it's proper place 3. Though I am of his mind g) Nec admodum refert utrum discipulatus baptismum vel baptismus discipulatum antecedat ne quis hîc more Anabaptistarum vanè sit scrupulosus Muscul in Jo. 4.19 that it is not greatly materiall whether discipling go before baptizing or baptizing before discipling yet let it be granted that this Scripture compared with others hold out that some are to be taught before they are baptized as before p. 4. yet it will not help your cause one jot unlesse there be a concurrence of the like or the same circumstances For a difference is to be made between the constituting of a Church and a Church constituted Some things may be done in in the former which are not requisite to be done in the latter CHAP. III. Concerning Examples SECT I. H. H. same page If it can be proved by ANY word of God that any baptized little babes that cannot speak or understand then I confess they that practise it may be born with and they which cry it down as Antichristian superstition and mans Tradition may be too blame Reply 1. Practise it Cry it down I pray you whither is that Relative IT twice for failing repeated to be referr'd to the Word of God I think you meant not that yet they that practice it are not onely to be born with but to be commended also Or to little Babes That 's both incongruous and non-sensical If to Infants baptisme or the practice of baptizing little babes why did you not say so for there is no such substantive in your expression to which this word It is to be referred You that take upon you to be the great Censurer of other mens writings should have been more exact in your own 2. Infant-Baptism ever since it hath been opposed hath been sufficiently proved by the Word of God many writings of the Paedobaptists remaining yet unanswered as Mr. Baxters Mr. Cooks c. the tythe of whose arguments you have not so much as lightly touched though you make a flourish of an answer to them 3. Have patience a while and it will be proved that those little children mentioned in the Gospel * were baptized I hope that is the word If so h) Mat. 19.13 Mark 10.33 you are too blame and we to be born with SECT 2. H. H. pag. 4. Mat. 3.5 6. with Mar. 1.3 4 5. Of John Baptist Where we read first of the voice of one crying in the wilderness To prepare the way of the Lord and to make his paths straight 2. That John baptized in that wilderness and whom he baptized is evident in the following words And he preacht the Baptisme of repentance for the remission of sins and there went out to him all the land of Judea and they of Jerusalem and were all baptized of him in â—ordan confessing their sins c. Reply You mis-cite the words of Mark by adding to them and diminishing from them i) Contrary to Deut. 4.2 1. By adding to â—hem in saying To prepare and to make Whereas the text hath it k) Mar. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prepare ye the way of the Lord and make ye his paths straight Which words tel us what the people were to do not what John Baptist did 2. By diminishing from them in some respect For the text runs clearly thus l) Ver. 4. John did baptize in the not that wilderness and preach before which you have cast a mist least your Reader should discern that sometimes Baptism precedes Preaching and indeed if there be any strength in arguing from order it will follow viz. That Baptism goes before preaching for it 's said expresly John did baptize and preach Take heed lest those m) Pag. 40. dreadful thunderbolts you shoot against others light on your own pate SECT 3.
H. H. Thus we see that all that were baptized of John were such as could and did confess their sins but Infants cannot confess their sins Therefore none such were baptized by John Reply 1. In saying Infants cannot confesse their sins do not you imply that Infants have their sins What other construction can any rational man make of your words If so how can you call them innocent so oft n) Pag. 60. 2. It 's neither here nor any where else exprest in Scripture that none were baptized of John but such as could and did confesse their sins 3. What if it were granted which I do not it remains on you to be proved that this example is binding to us which I shall believe when I hear or see you cloathed with Camels hair and with a girdle of a skin about your loins and eating locusts and wilde honey For the 5. and 6. verses are connected together with the Conjunction And. 4. But to drive out one wedge with another and to shew the weaknesse of your Argument I thus argue o) Exod. 12.35 The children of Israel borrowed of the Egyptians jewels of silver and of gold and raiment but the Jewish Infants did not borrow c. Therefore none of the Jewish Infants were children of Israel The conclusions of both Arguments are equally false though I dare not be absurd as you are p) Nar. of a Dispute p 6. in denying the conclusion SECT 4. H. H. Thus it 's clear by the Scriptures that John baptized men and women that could believe and confess their sins 2. Of the Apostles and not a word spoken of sucking children Now I proceed to the practice of the Apostles commissionated by Christ Reply 1. It is not yet clear by those Scriptures alleged by you that John baptized men and women that could believe and confesse For in those Scriptures there is no expresse mention made of any one woman baptized by John For though it be said q) Mat. 3.5 6. all Judea and all the region round about Jordan were baptized and r) Mar. 1.5 all the land of Judea and they of Jerusalem were all baptized of him Yet the word all cannot be taken universally for who I pray you were they whom Å¿) Joh. 3.22 Christ baptized or rather whom his Disciples t) Joh. 4.2 baptized no expresse mention made of any ones believing whether man or woman you have foisted the word believing into the text Contrary to the former injunction Deut. 4.2 Ye shall not add unto the Word Is not now that doom due to you which you thunder out against others pag. 40. 2. A little before you tell us of such who could and did confesse their sins now you mince the matter and tell us of those that could believe and confesse you durst not say they did believe for how is it probable that they did believe whom John calls u) Mat. 3.7 a generation of Vipers or that they could believe when Christ saith * Joh. 5 4â— How can yee believe which receivâ— honour one from another And x) Joh. 12.39 43. therefore they could not believe Why For they loved the praise of men more then the praise of God 3. But to shoot in your own bow what a wise argument is this John baptized men and women that could believe c. Therefore no Infants Just like this Abraham was circumcised when he was adult therefore no Infant was circumcised Or Abraham who could and did believe was Circumcised therefore no child of eight daies old was â—crcamcised 4. If you say as you do Not a word spoken of sucking children being baptized by John as there is of their being circumcised I answer As the Argument remains in its full strength for all that so it 's a known rule that y) A non dicti ad non factum non valet conequentia no good consequence can be drawn that such a thing was not done because it 's not recorded There is not one word spoken of the twelve Apostles being baptized nor of the Church of Antioch Acts 11 Nor of the seven Churches of Asia Therefore by Mr. Haggars Logick we must conclude and believe they were not baptized You see by this time you had sorry successe with the practice of John Baptist now proceed to the practice of the Apostles SECT 5. H. H. Same page 1. Instance Acts 2.40 41. Then they that gladly received his word were baptized and added to the Church c. But little babes of eight daies weeks or months old cannot gladly receive the Word of God because they understand it not Ergo none such were baptized there Reply 1. The word Church is not in the fourth verse that is of your own adding Will you yet be guilty of that crime and doom which you charge upon others though to give you your due you have rightly cited the Scripture in your page 24. 2. Your Argument is vicious or faulty For being in the first figure the Assumption or Minor Proposition should not be negative as yours is as Scholars know By the way no marvel you have such an aking tooth against Logick learning for by these means your Sophistry and fallacy comes to be detected and rejected which by your illiterate proselytes are swallowed down and digested as gallant arguments and solid reasons Blow out the light or bring your disciples into a dark shop and you may quickly vend your false or grosse wares SECT 6. H. H. But some will object from vers 39. That the promise was to them and their children and therefore children may be baptized Answ I grant the promise was to them vers 38. that if they did repent and be baptized in the name of Christ for the remission of sins they should receive the gift of the holy Ghost and this is true also to their children if they did repent and obey the Gospell as aforesaid and so it is to us and our children though never so far off upon the same condition of faith repentance and baptism for it is to all that the Lord our God shall call but they must be CALLED first observe that ver 39. And thus is the Objection fully answered Reply 1. In the vers 39. There is no expresse mention made of these words viz. faith obeying the Gospell and condition they are in the number of your own additions though I deny not but they may be implyed 2. By being CALLED do you mean obeying the Gospell that 's true of an effectuall call in such as are adult but not of an effectual call for so many are called who do not obey e. g. Prov. 1.24 I have called and ye refused Mat. 22.3 He sent forth his servants to CALL them that were bidden to the Wedding and they would not come 3. Is it all one with you to obey the Gospell and to be baptized surely then you trusse up Gospell obedience in a narrow compasse 4. In granting the promise
sophistical who judge of things rather as they are then as they seem And it is to be hoped the rest of your answers to this and all the other Scriptures which you passe by as unable to charge them with seeming sophisticalness are solid and satisfactory neither really nor seemingly sophistical Your silence is just ground for such an interpretation 3. In saying to this he answers These words Men and Women are appliable to sexes rather then to ages you do not truly set down the words of that book a) Font uncovered p. 16. which saith Men and Women are names rather noting the sexes then ages and are appliable to Infants as well as to grown persons and some instances are there given Here you discover your falshood and fraud 4. Concerning Eve I pray you look back b) Pag. 5. where this Scripture being urged by you c) Acts 8.12 you should have brought your answer if you had not like to have forgotten it as you say or rather as others may judge if you had intended plain dealing where this evasion of yours would have appeared vain For you put the Emphasis of your proof on Men and Women in saying both men and women in express terms but we read never a word of little Babes Thus you set men and women in opposition to little babes and therefore that answer which shews that little babes may be called men and women according to Scripture is directly to the purpose 5. As for the falseness of Mr. C. Argument c. he that hath but half an eie may see how groundlesly and impertinently you bring it in onely when you have nothing else to say you have the knack to fill up paper with railings and false accusations without either occasion or sense though not without abusing Scripture and profaning God's holy Word SECT 18. H. H p. 7. The last text is in Acts 18.8 that Crispus the chief ruler believed in the Lord with all his house and many of the Corinths hearing believed and were baptized Reply 1. I expected that in the Rear you would have brought up your strongest forces utterly to have routed your adversaries but you do not draw out one Argument that dare look the Enemy in the face Sure you made more haste then good speed 2. To this and the rest of the Scriptures hitherto alleged by you I do roundly answer That they prove onely thus much 1. That such believers who had not been baptized in their Infancy were baptized at more maturity of years 2. That ordinarily Scripture-baptists did admonish and exhort those who came to them to bee baptized to repent and believe neither of these are denied by your Adversaries nor have either of them the least shadow or colour of inconsistency with the lawfulness of Infant-baptism 3. I wonder why in citing this text and saying the chief Ruler believed you left out the word Synagogue SECT 19. H. H. Thus we have seen the command of Christ and the practice of the Apostles agreeing together by which the foundation of the Saints is discovered upon which they ought to build which is the words and sayings of Christ and the practice and examples of his holy Apostles Reply 1. To the first three or four lines I have I hope sufficiently answered in the beginning of this Reply and I would not be guilty as you are of vain repetition 2. Yet I shall take the boldness to add a word or two If you understand the command of Christ and practice of the Apostles in reference to the present controversie I tell you again the command is to be obeyed and the example may be followed in the like case and condition But what is this to your purpose and practice I dare say the command of Christ and examples of the Apostles will not bear you out in the baptizing those who have received the Lord's Supper among us c. which kind of Baptism was neither commanded by Christ nor practised by the Apostles 3. If you understand Christs command and the Apostles practice largely Then in the fear of God and in your cold blood consider whether the lying corning railing perverting of Scripture c. that makes up a great part of your book and I shall present to you view the particulars as I go along be agreeable to the words and sayings of Christ and to the practice and examples of his holy Apostles And then your self shall be judge what foundation it is you build upon 4. Because you said in pag. 6. There 's no ground from Scripture or reason to believe there were children in Lydia's house and here in this 7. p. nor can you find one word in all the holy Scriptures about baptizing little Infants I answer the very notion of baptizing whole housholds is enough to make out an example of Infant-baptism For 1. f) Sidenham of Infant-bapt p. 107. It is confidence beyond example to hold that in all those houses said to be baptized there were no Infants 2. There is stronger ground to believe the Affirmative then the Negative 3. Especially when the word House or Houshold is put for little ones and includes them Gen. 45.18 Take your housholds Now that children were understood it 's plain ver 19. Take Waggons for your little ones 4. Whensoever the houshold is spoken of in the Old Testament g) see also Num. 3.15.1 Tim. 5.8 it alwaies includes children If so it would be strange that the Apostle should borrow that term from the Old Test and use it in the New Test to exclude children 5. In the close of this Section if I knew whither the Particle It relates saying It is none of the counsel of God It is no where declared for you mention Font as well as Infant-baptism in the Antecedent I could say something that perhaps would displease you but till I know I shall be silent CHAP. IV. Of the Font. SECT 1. H. H. pag. 7. Not a word that I can find in all the Holy Scriptures or sayings of Christ the Prophets or Apostles about baptizing in a Font nay not so much as the name of that abomenable Idoll the Font is once mentioned in all the Holy Scriptures much lesse that the people of God should sacrifice their children to it as the children of Israel once sacrificed their babes to Moloch see Jer. 32.35 Reply 1. I did intend to reply to all this in the 9. Sect. of the fore-going Chapter but I have here singled it out Mr. Haggar had so jumbled together the Font and Infant baptism that the Reader might distinctly observe it 1. Mr. Cook saith The Printer put that title and term on his book he nor we will stand to justifie it though it might be against your cavile 2. It 's strange you could not find the name Font in all the Scriptures and yet in the next pag. h) Page 8. you can find it in Jerem. 2.12 13. I pray you is Jeremy no part of the holy
say Here is fulfilled Clap your hands and leap for joy and say with the Philosopher in another case o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have found I have found viz. the Font in Jeremy though I cannot find it in all the holy Scriptures 3. Can you say without blushing Here the words of the Prophet are fulfilled Did the Spirit of God ever intend here Baptismal Fonts and if not intended how is this text now fulfilled In what words are Fonts implied in the word Fountain the Knight indeed saith Fonts or Fountains p) Pag. 8. out the term is appropriated by the Lord to himself They have forsaken me the Fountain c. No man that I know of holds our Fonts to be Fountains of living waters and your self declines at when you make the forsaking of baptizing men and women c. Parallel with the peoples forsaking God the fountain c. Or in the word Câ—stern in which it seems you have found Fonts but the text saith Those Cisterns are broken Cisterns that can hold no water which you have cunningly left out lest your disciples should espie your foul mistake but our Fonts could and did hold water Sir I must tell you had not your brain been cracked you had never imagined our Fonts to be broken Cisterns Therefore let the Reader observe how grosly you abuse this Scripture and consider seriously whether that Scripture be not fulfilled in you being one of those that are unlearned and unstable who q) 2 Pet. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As torturers Put a man on the rack and make him speak that he never thought so these set the Scripture on a rack and draw ouâ— a sense which was never intended Leigh Crit. Sacr. wrest the Scriptures I pray God it be not to your own destruction 4. For the rest cited in your p. 9. and part of the 10. I say no more but this Is the Knights testimony so valid that it must be largely transcribed when it seems to make against us And must it be so sleighted when it seems to make against you as about the Terms Tythe and Church To the first answer shall be returned towards the end of the book And to the second Why may not the publick place of worship be called a Church because the Church meets there as well as it is called the Synagogue because the Congregation of the Jewes met there to perform publick worship CHAP. V. Of the Rise of Infant-Baptism SECT 1. H. H. p. 10. Wee must have the Rise of Infant-baptisme from those Rabbies that did practise it or else not at all because the Scripture is silent in it as they themselves confess So Mr. Hall r) Font guaâ—ded p. 30. literally syllabically terminis terminantibus in expresse terms Infant-baptism is not commanded nor a thousand things more A wretched lye for it 's an hard thing for Mr. Hall to prove that God requireth of the sons of men a thousand or half a thousand things no where commanded Reply 1. To passe by your scornful terms Rabbies c. you are guilty of falshood in saying We confesse the Scripture is silent in it I know not any one that makes such a Confession if you do you might have named him or them But this you passe by in silence in hope your falshood should not be discovered but in vain a general accusation is as good as silence 2. Admit the Scripture were silent herein it makes nothing against us For it is a common and true rule as before a Negative Argument from Authority proves nothing Nay I confesse the Scripture is silent in Mr. Hall's sense i. e. It speaketh nothing of Infant-baptism in expresse terms by way of command but it is not silent in another sense for it speaks implicitly of it E. gr Ministers maintenance is not expresly mentioned in those words Å¿) Deut. 25.4 Thou shalt not muzzle the Oxe when he treadeth out the corn yet it is implied in those words if you will believe the Apostle s) 1 Tim. 5.17.18 for the Scripture saith Thou shalt not muzzle c. And again t) 1 Cor. 9.9 For it is written in the Law of Moses Thou shalt not muzzle c. Now Sir Riddle me riddle me what 's this The Scripture is silent and yet Saith It is Written in the Law of Moses And yet not one word concerning Ministers maintenance written expresly in Deut. quoted u) p 12. Yea to take your own instance A man may pray in his Family because he may pray every where according to 1 Tim. 2.8 Where Family-praier is implied and so the Scripture is not silent in it but not expressed and so it is silent Many more instances may be given but these may suffice without the imputation of a wretched lye 3. Suppose the Scriptures were altogether silent about Infant-baptism it rather proves that Infants were baptized to any unbyassed judgment because we read not of any Controversie about a complaint against Infant-baptism as we do concerning the Widows that were neglected v) Acts 6.1 a businesse of an inferiour alloy in comparison of this in hand 4. What a wretched man are you in saying a wretched lie on the account mentioned by Mr. Hall you shew your self as rude in Ethicks as unskilful in Rhetorick x) Hyperbole so much used in Scripture specially in this case e. gr Cities walled up to heaven y) Deut. 1.28 i. e. very high now because this was spoken by the Spies who might tell a lie therefore compare this text with another viz. Deut. 9.1 Cities great and fenced up to heaven which certainly were the words of Moses So Mat. 23.24 Yee blind guides who strain at a Gnat and swallow a Camel i. e. strain at things of small moment and swallow things of greater concernment So Joh. 21.25 And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written Abundance of more instances which if you can read with Latine eies you may find in Alsted z) Praecognita Theologiae pag. 157 158. l. 2. But if you can look onely with English eies see Diodat on John forenamed I hope you will not give the Wretched Lie to Moses Christ John c. as you do to Mr. Hall who by those thousand things means according to your usual expression a certain number for uncertain i. e very many or a great number as 1 Cor. 4.15 Ten thousand Instructers in Christ. 5. It 's well you say It 's an Hard thing for Mr. Hall to prove that God requires a thousand things of us not commanded It seems you dare not say it 's impossible onely it's Hard. And what if he prove an hundred or half an hundred which is easie to do they are too many for you to answer SECT 2. H. H. There is no express command saith Mr. Hall in the
New Testament for observing a Sabbath giving thanks at Meals praying with our families baptizing of women giving them the Supper baptizing several sorts or degrees of men as Kings Queens Lords Citizens Husbandmen c. Will the Anabaptists therefore do none of them To this purpose saith Mr. Cook a) Font uncovered p. 28. and Mr. Baxter b) Plain Scripture proof for Infant-baptism p. 3 4 8. but I answer This reasoning is the life of all your Religion for without it they have nothing to say as they themselvs confess neither do they know how to delude poor souls which desire to make the Scriptures their rule and to walk according to what is written but by these sleights c. Reply 1. If your conscience were not feared with an hot iron you durst not have said This reasoning is the life of all our Religion I would have you know the greatest part of our Religion is grounded on expresse Scripture 2. If you would be understood concerning the point under debate I do say and that truly you have nothing to prove your own way of baptizing but what is by consequence from Scripture For you have no expresse command in so many words Go and baptize visible Saints or actual Believers Dip or plunge such in Rivers and Fountains c. which you indeavor to prove by consequences wherein also you are miserably mistaken as I shall hereafter shew What now Is not this reasoning the very life of all your Religion I say the very life of all your Religion wherein you differ from us 3. You your self do as good as confess and you must too whether you will or no that without this reasoning viz. by Consequence you have nothing to say for giving thanks at Meals praying with or in our families giving the Lords Supper to Women baptizing Citizens c. As appears in your pages 12 13 14. For where are these in so many words written in the holy Scriptures Are not you one of those who delude poor souls by these sleights and cunning craftiness of men whereby you lie in wait to deceive See Eph. 4.14 But let us hear your answers in particular SECT 3. H. H. Pag. 11. 1. You abuse us much to say that this is our reasoning that we should do nothing but what we have a command for but we say command or example which last you left out Reply 1. If Mr. Hall abuse you much you may thank some of your own party for the objection is so laid by them which was faithfully laid down by him and fully answered also by him sundry waies But as your manner is with Mr. C. and Mr. B. you catch at a piece of his first Answer and passe by the other two wherein two leavs are spent in silence 2. Let the word Example be put in yet it nothing helps you For 1. Your Argument is false in Form consisting of meer Negatives and so nothing is concluded 2. If you mean expressness of command or example then the major Proposition is false you your self being judg in your own Instances If you mean a command or example by consequence the Minor is false also even in your own judgment and practice SECT 4. H. H. page ibid. 2. We do not deny you All consequences although you are pleased to say we do and accuse us falsly in that But we deny your consequences which you bring to make void written commands and examples That dealing we will by no means allow of to you nor to our selves for in so doing we might soon make all the commands of Christ and examples of the Apostles of none effect by our traditions brought in by such consequences and become such as the Lord speaks of Mar. 7.7 to the 14 Verse Reply 1. Indeed all consequences that make for you you allow and grant but ALL consequences that make against you you disallow and deny is this fair dealing Let the consequence be never so clear from Scripture for Infant-baptism you are sure to deny the consequence and it may be the conclusion too You are not fasly accused here 2. It 's a false accusation and a meer calumny that any of our consequences from Scripture for Infant-baptism make void any written command or example The same commands and examples are binding to us in the same condition we baptize Jews and infidells converted to the faith so that in allusion to that Scripture c) Rom. 3.31 Do wee then make void the law through faith God forbid yea we establish the law I may say Do we by Infant-baptism make void the commands of Christ and examples of his holy Apostles God forbid yea we establish them SECT 5. H. H. same pag. It is to be observed that these men are so taken up with your 1000 unwritten things that they seldome read the holy Scriptures if they did they could not be so ignorant of what is written in them For 1. What if a Sabbath be not spoken of in the N. T. yet it is spoken of in the old But Insants baptism in neither 2. For giving of thanks at meals doth not the Scripture plainly speak Jo. 6.11 Acts 27.35.1 Thes 5.18.3 For family prayer 1 Thes 5.17.1 Tim. 2.8 Now let Infant-Baptism be as plainly proved and we will freely grant it and confesse our sin in disowning it which must be done thus Reply 1. The men vou scoffe at and charge so uncharitably read the holy Scriptures oftner then you do I am sure to better purpose then you read and pervert Jer. 2.12 13. p. 8. 2. You falsly accuse us in saying we confesse that Infant-Baptism is no where spoken of in the old or N. T. it is spoken of as plainly as giving of thanks at meals praying in our families c. according to the texts alledged by you Enough is spoken in the Old Testament d) Dent. 29.10 11 12 13. of Infants being in covenant and of your Church-membership which is not repealed in the New A plain ground for Infant-baptism else the Gentiles should be in a worse condition since Christ's comming then before and the Church of Christ not in a better condition then before 3. M. Hall said There is no expresse command in the N. T. of such particulars mentioned and you your self grant it for the Sabbath and you cannot deny it for the other for though the Scriptures speak PLAINLY of such things yet not EXPRESLY but you cannot distinguish between these 4. Let all rational men judge whether the consequence be not as clear for baptizing Infants from Mat. 28.19 because they are a considerable part of any Nation as for Family prayer from 1 Tim. 2.8 For you say If Paul wils us to pray every where then in his Family so say I If Christ bids us to baptize All Nations then Infants 5. It s too much boldness in you to prescribe how or with what weapon we must fight There are more ways to the wood then one yet you say It must be
done thus Le ts see how I pray SECT 6. H. H pag. 12. 1. I prove by what is written Jo. 6.11 Christ took loavs and gave thanks Now let them prove by what is written Christ took little children and baptized them If any object Christ took little children and blessed them I answer So he took the loavs and fishes and blessed them doth it therefore follow that he baptized the loavs and fishes I hope not Reply 1. You should prove that here is an expresse command for giving thanks at meals or else you prove nothing Now such an expresse command is neither here nor any where else in Scripture i. e. Terminis terminantibus as M. Hall saith 2. I grant by what is written here giving thanks at meals is proved or may be proved so do we by what is written prove sc by consequence Infant baptism but what is this to your purpose I commend you for saying you prove by what is written not that it is written in so many words there 3. What an unreasonable task do you put upon us that wee must prove by what is written that Christ took little children and baptized them when it is written e) Jo. 4.2 Jesus himself baptized not but his disciples You would hit us home indeed if you could tell us that it is written in the holy Scripture that neither Christ nor John nor the Apostles baptized any little children 4. It 's your mistake in saying So he took the loavs and fishes for when Matthew f) Mat. 14 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaks of the loavs fishes he useth one word but when Mark speaks of Little children hee useth another word g) Mar. 10.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. And having taken them up in his armes which is proper to babes and Infants but not to loavs and fishes 5. Indeed it doth not follow that Christ baptized the loavs and fishes or that he baptized little children For I nay the Evangelist doth tell you h) Joh. 4.2 that he baptized not but it follows that these little children were baptized already for imposition of hands was never practized upon any persons that we read of in the i) see Acts. 6.6 and 8.17 and 13.3 and 19.6.1 Tim. 4.14 with 2 Tim. 1.6 N.T. but only on such as were baptized except in order to the working of some miraculous cure now the Evangelists neither mention any malady that these infants had nor any cure that Christ wrought on them Is not the Scripture here as plain for Infant-baptism As yours is for giving thanks at meals c Nay 6. It follows that little children may be baptized now by u◠For shal we refuse to pour water on them on whom Christ did put his hands shall not we baptize such persons whom Christ himself blessed Shall not we receive into the bosome of the Church such whom Christ k) The old Latine hath it Amplixans eos embraced in his arms What though these words do not hold out directly an institution yet they do hold forth plain principles and grounds for administration of Baptism For first it 's Christs expresse scope to shew that infants under the Gospell belong to him or to the Kingdom of Heaven 2. They are capable of a spirituall blessing to bee conveighed by an external sign which they understand not else Christ might only have prayed for them but he took them up into his arms laid his hands on them c. 3. It s Christs will that Infants should be brought to him for a spirituall blessing It could not be by believing for children you say while such are without actuall faith and besides the disciples could not hinder that comming therefore it must be some outward and visible comming viz. by their parents tender and offer therefore by an Ordinance and what Ordinance If not baptism But Mr. Cook l) Font uncovered p. 31. c. hath fully spoke to this Argument which together with the rest you have cunningly waved as being unable to answer SECT 7. H. H. 2. I prove that Paul m) Acts 27.35 took bread and gave thanks in the midst of them all Let them prove that P. or any other Disciple of Christ n) 1 Thes 5. ver 18. took little children and baptized them in the midst of so many or one witness if they can and we will grant all 3. I prove by what is written that it 's the will of God that the Saints should give thanks for all things They must prove by what is written that the Saints should baptize all children before they can speak or understand and I will grant all Reply 1. Sir you must not impose upon your adversaries you are no Law-giver yet the Text in the Acts doth not say In the midst but presence of them all It becomes not you to chop and change the Scripture at your pleasure 2. Admit there be no great difference you may as well believe and conclude the Apostles were not baptized because there is no one witness to prove it 3. Giving thanks at Meals is also proved by these Scriptures and that by consequence onely and so have our worthies proved Infant-baptism 4. Which of us do hold the Baptism of All Children You fight against the man in the Moon We are as much against the baptizing of the children of Turks c. while they remain in Paganism as you are against the baptizing of the children of Christians though according to the Scripture we can put a difference between them but you cannot 5. Why may not children be baptized before they can speak or understand as well as circumcised before Your Argument or rather Answer fights against Circumcsion as well as again Baptism of Infants o) Mat. 19.13 14.15 Mat. 10.13 14 15 16. Luk 18.15 16. 6. I have proved that those Infants mentioned by three Evangelists on whom Christ laid his hands were baptized I hope you will now be as good as your word grant all SECT 8. H. H. pag. 13. 4. I have proved by what is written that men ought to pray every where They must prove that men ought to baptize every where or any where if they can 5. I prove by Scriptures that the seventh day was the Sabbath of the Lord in the Old Testament and likewise in the New Testament that the Saints met together on the first day of the week to break bread Exod. 20.10 with Acts 20.7 Now let them prove by Old or New Testament if ever any children were baptized or that the Saints did baptize Infants if they can Reply 1. As to that of praying every where I have answered already and I love not Tautologie as you do 2. In speaking of Saints baptizing Infants you smell too strong of the Arminian and Popish cask p) Quid obstat our in casu necessit at is non potest à fideli Aliquo Infans Aquam tingi Armin. Apol. c. 25. p. 246. as if any disciple of Christ
Sacrament I answer neither do we read the word Sacrament in all the holy Scriptures therefore how should we prove that women did receive it But we read that the Disciples met together to break bread Acts 20.7 And that women were disciples is evident Acts 9.36 There was a certain disciple named Tabitha c. Now let Mr. Baxter or any bring one Scripture that saith There was a disciple in any place or of any name that was a little Babe and they say well Again we have plain words for it That all the body do partake of that one bread 1 Cor. 10.16 17. Now that women are of the body of Christ I think none dare deny Gal. 3.27 28 29. Reply 1. It seems you have a treacherous memory but a Liar as the proverb is had need of a good memory You speak here the same language to Mr. Hall as you did to Mr. Cook v) Pag. 6. and it may receive the same answer 2. Further you lisp in the language of Ashdod The Socinians say as you do viz. The word Sacrament is a barbarous word and no where to be found in holy Scripture What then It 's a true and common saying of our Divines The thing though not the name is in Scripture as the word Trinity c. 3. But what vain jangling is this Mr. Hall did not speak of womens receiving the Sacrament but of our giving them the Supper as it 's recited by your self p. 10. 4. It is not evident by expressness of Scripture but by Consequence onely that women were disciples or that women received the Lord's Supper It is said indeed expresly that Tabitha was a Disciple and that Tabitha was a woman and therefore it follows that a woman was a disciple or if you will women were disciples neither of these consequences or conclusions are expresly in Scripture Nay you do not prove that women received the Lord's Supper but by consequences because the disciples came together to break bread and by consequent to receive the Lord's Supper which none of us deny And is it not as evident that Infants ought to be baptized because they are disciples 5. In the language of Christ who was best able to expresse his own sense to belong to Christ is to be a disciple of Christ compare Mat. 10.42 with Mar. 9.41 and Mat. 18.5 And were not some of them Infants on whom the false teachers would have laid the yoke of Circumcision who are expresly called disciples Acts 15.10 And is it not said expresly that the Disciples Acts 21 4 5. with the wives and children brought Paul on his way Now as the affections and lusts are flesh Gal. 5.24 because it 's said the flesh with its affections and lusts So here wives and children are disciples because it 's said The disciples with their wives and children Do we now say something 6. Answer shall be returned to 1 Cor. 10.16 17. when I come to the page 66.67 in the mean time I say that some Infants are of the body of Christ and I think you dare not deny it For Christ is the Saviour of the body Page 6. Eph. 5.23 And you say that Infants dying in their infancy are saved by virtue of Christs death SECT 12. Hen. Hag. same page Thus having discovered the vanity of all their unreasonable reasonings I commit it even to our enemies to judge between us in these things who hath the Scripture most on their side they or we And thus notwithstanding all their cunning craftiness it is evident they have not one Scripture for Infant-baptism and therefore not of God c. Reply 1. What a pitiful contradiction is here viz. That we have not one Scripture for Infant-baptisme and yet you would have us judge who hath most Scripture on their side For suppose you have the most doth not that imply that we have some Scriptures on our side Sure none and some are contradictions 2. If you mean we have no Scripture by consequence that is palpably false unlesse all this while you have answered not one Scripture for Infant-baptisme If you mean expresse Scripture then you have not one Scripture for Anabaptism Now let all rational men judge whether you have not discovered the vanity of your unreasonable reasoning SECT 13. Hen. Hag. p. 15 16 17. We cannot find Infant-baptism in all the holy Scriptures Therefore to the fountain whence it flows that all men may see that it comes not from the fountain of living waters which is the holy Scriptures Reply I wonder you can find a Font for Infant-baptism in Jer. 2.12 13. pag. 8. and yet cannot find Infant-baptism in all the holy Scriptures Who so blind as hee that will not see 2. You told us even now p. 9. That the baptizing of Believers in Rivers and Fountains c. was the fountain of living waters or else your comparison is lame Now that the holy Scripture is the fountain of living waters Either there are two fountains of living waters or else you miserably contradict and confound your self SECT 14. H. H. ibid. Now that Christ never commanded nor his Apostles never practised the baptizing of Infants even your own Poets confess as Paul saith in another case Acts 17. ver 28. Reply 1. I desire the Reader to peruse the Authors with their testimonies as they are cited by Mr. Haggar because they are too many to transcribe Mr. Hagg. hath empanell'd a July of 22 but I hope he wil do me that favour nay that justice to challenge some of them and to consider if not to demur on the Verdict of the rest 1. Erasmus is one of yours as well as ours If an Anabaptist be a Papist or a Protestant or a Neuter or both For in point of an Oath and Law-suits y) Sâ—e Bâ—zâ— in Mat. 5.34 he seems not z) Id in Rom. 5 14. to dissent from the opinion of the Anabaptists and in point of sin he is a Pelagian or Papist * thinking it proceeds rather from example then from nature yet he seems to be a Protestant For he said that was heresie in Luther which was good divinity in Austin and being promised a fat Bishoprick if he would write against Luther he answered t Luther was too great for him to write against *) Melch Adam de vita Lutheri p. 115. nay so great that he profest he learned more out of one little leaf of Luther then out of Aquina's his volumes But how sleight and unsound he was about the deity of Christ Jesus specially in Phil. 2.6 Tit. 2.13 They that read him cannot but stand and wonder I speak not this to smut his reputation but to shew your vanity scornfully calling him one of our own Poets 2. Bishop Rossensis and Doctor Eck Ludovicus vives c. are or were notorious Papistâ— In calling these our own Poets I may better say to you then you do to a) Foundat p. 10. M. Hall p. 10. A WRETCHED LYE but I
much against Circumcision in Abrahams time and after as it is now against the baptizing of Infants i. e. nothing at all Thus whatsoever is not of faith is sin and without faith it 's impossible to please God but the Infants among the Jews had no faith though faith is the condition of the Covenant of Grace ever since it was set on foot For alas they are your own words b they can professe no Faith c. Therefore the Circumcision of Infants among the Jews was sin If this Conclusion be absurd and blasphemous confesse the other not a jot the better For to use your own words again doth not the word Whatsoever include all matters c Then Circumcision sure as much as Baptism SECT 11. H. H. This your president of the Thief on the Cross will not at all help you except in the like condition Then I confess a multitude of such penitent ones might be reckoned to be in a saving condition though not baptized But neither you nor I are in that streight as yet Therefore it will be no plea for us but if either of us be unbaptized we have time and liberty enough to consider and turn Psal 119.59 60. Reply 1. Here you again yield the cause viz. Baptism doth not constitute a Church-member c. for out of the Church there is no salvation r) 1 Pet. 3.20 with Eph. â— 23 26. Otherwise to use your own expression pag. 29. Secret things belong to God I hope now you will not flinch 2. Your supposal that neither you nor Mr. Cook are in the streight the poor Thief was in is nothing to the purpose Though you intimate that Mr. Cook and his brethren may be and I believe it if you had your will as those Joh. 16.2 for you that unchurch us would make no bones to kill us 3. You say If either of us be unbaptized A needless If. For you granted p. 24. That we were once baptized and you make no question but you have been baptized twice for failing at least you do not think your self unbaptized 4. It 's a miserable begging of the question that baptizing after your mode is the testimony and commandment of the Lord unlesse as hath been said in the like case 5. There is not one word of Baptism in Psal 119. ver 59 60. How pitifully do you pervert and misapply this Scripture also And I may say They who have made haste to be Re-baptized have made more haste then good speed SECT 12. H. H. pag. 26. You tell us that the Church of England was constituted in or anon after the Apostles daies and by the Ministry of the Word were converted from Heathenism to Christianity and then persons of years were baptized upon profession of Faith and Repentance I Answer What then what is your Church now the better for that which was done 1600 years ago if you walk not in the same footsteps which they did then I can prove as well the Church of Rome d) Rom. 1.7 was then a constituted Church according to the order of the Gospel But doth that make the Pope and his Crew now to be a true Church If they be why do you separate from them but they are not neither are you c. Reply 1. I accept of your grant That the Church of England was constituted in or near the Apostles dates and acknowledge we are not now the better for it if we had razed the Foundation relapsed to Heathenism and had been called e) Hos 1.6 7. Loruhamah and Lo ammi But seeing God since the plantation of the Gospel in this Nation hath raised up som faithful witnesses reserved some sincere Professors of his truth and still the Fundamentals of Christian Religion have been owned and Antichrists yoke cast off It cannot without great injury but be acknowledged that the first constitution of the Church in this Land is much to us who desire and indeavour to be built and to build on that Foundation Eph. 2.20 The Church of the Jewes was the better for God's constituting their Church in Abrahams family if we may believe their f) 2 Chron. 20 7. Neh. 9. vers 7 8. plea and though they did degenerate yet the Foundation was never razed nor the first constitution abolished 2. On the former account we are better without question for outward priviledges and possibility of salvation as the Jews were Rom. 3.1.2 with Chap. 9 4.5 or as the poor cripple g) John 5.5 that did lye at the Pool oâ— Bethesda for cure 3. If by our not walking in the footsteps of those who were first constituted a Church in this Nation you mean that wee do not first repent and then bee Baptized You might as wel charge the Jews who circumcised their children on the eighth day for not walking in Abraham's steps and therefore not a jot the better that their Church was first constituted in him for he was circumcised at h) Gen. 17.26 99 years old Nay it seems you charge us for not taking care that all the children in this Nation may live in ignorance and Idolatry that so being by the Gospel converted they may be baptized after their example For they cannot be converted from Heathenism as they were and so be baptized after their example exactly unlesse they live in Heathenisme as they did If this be your meaning and charge I pray Lord lay not this sin to your charge 4. That Scripture doth not prove what you assert unlesse by a far-fetcht and strained consequence And as the word Constituted is not there so neither those words ACCORDING to the ORDER of the GOSPEL there or elsewhere in any one place of Scripture You are wise above what is written though I deny not but the Church of Rome was once a rightly constituted Church 5. Seeing you declare your self so great a friend to the Church of Rome as equalling us with them and also pronounce us no Church and so excommunicate us with your brute Thunderbolt as if you were another Pope and dis-regard the counsell and admonition of the Church so censured and nullified by you I leave you to the judgement of him who is Lord and King Husband and Patron of his Church wishing you if you bee not past hope of profiting by Scripture to weigh what is written Jude 8. to the 17 verse SECT 13. H. H. You say that they and their children were then admitted into the Covenant and Church as Abraham and his family were by circumcision I answer that it still remains for you to prove that they and their children were admitted into Church-fellowship I deny it prove it if you can or else you have done nothing c. Reply 1. As you say of the Sacrament pag. 14. So wee do not read in your sense of the word Church-fellowship in all the holy Scriptures Therefore how should we prove that children were admitted into Church-fellowship But 2 That all the Faithfull are the children or
who saith p) Exod. 20.7 He will not hold him guiltless that takes his name in vain whereof you are in an high degree guilty who to vent your own rage and malice blindly and boldly misapply the Scripture to others and neglect to examine your self by it though not a little concerned therein I cannot but think that word sounds in your ears Is thine eye evil because I am good Here is your envie mentioned by the Apostle 4. For charging Mr. Cook with perverse Disputing c. Do you think that your railing mentioned also by the Apostle will prevail when your reasoning fails I beseech you not complementally but cordially in the fear of God confider it I did not think nor dream that I should have found Mr. Haggar in the Quakers Camp whither many of his Church are gone in Staffordshire SECT 7. H. H. Though we have affirmed a Negative yet you cannot justly apply to us that Scripture 1 Tim. 1.5 6 7. For we desire not to be teachers of the Law therefore Mr. Baxter saith We are Antinomians and deny the Law But I answer both you and he desires â—o be teachers of the Law Witness your running to Moses to prove Infant-baptism and Church-membership from Circumcision and the old Covenant c. Reply 1. It 's plain that the Law in the place mentioned is taken for the Moral Law Now I know no reason why any should be ashamed of being teachers of that Law or of being desirous to be such if their ends in desiring be sincere their call be regular and their gifts for that work be suitable q) 1 Tim. 1.3 The Apostle doth not blame any absolutely for teaching the Law for he saith We know the Law is good if a man use it lawfully but for undertaking a work beyond your call and abilities as those vain janglers did v. 5 6 7. Otherwise this desire is condemnable as 1 Tim. 3 1. A worthy work and the more desirous of and industrious in this work the more they are approved of God and good men And I pray you remember our Lord Jesus Christ r) Mat 15.17 to the end with c 7 12. was a diligent teacher of this Law So was Paul Å¿) Rom. 3.31 13.8 9 10. 1 Cor. 9.8 Eph. 6.2 c. so was James t) Jam. 2.8 9 10 11.14 Now you cannot vilifie us for teaching the Law absolutely but you must vilifie these and if we be desirous to be teachers of the Law we have a good copie to write after good examples to follow 2. If your words bear any common sense you plainly disclaim teaching the Law and assent to Mr. Baxters charge calling you Antinomians I accept of your acknowledgment Let that brand stick on you wipe it off if you can For Mr. Cook saith modestly that you who would be counted great Disputers and discussers of the Truth in so saying give just cause to judge that you are such men who are there described in Timothy and you here speak plainly that you desire not to be teachers of the Law 3. Here therefore was sufficient reason to apply that Scripture to you not onely in regard of your not understanding what you say and whereof you affirm which was the principal thing intended but also in regard of your professed desire to be a teacher of the Law though here you disclaim it Did you never teach against Drunkenness Whoredom Idolatrie Covetousness Profaneness c. and are not these things forbidden and condemned in the Law Did you not do you not teach the people that they must love God and their Neighbor worship God rightly sanctifie his Sabbath c. And are not these things commended and commanded in the Law 4. Though you say you desire not to teach the Law do you not urge the Law when you think it may serve your turn E. g. p. 13. you prove from Exod. 20.19 the seventh day was the Sabbath of the Lord. Without doubt the fourth Commandement is part of the Moral Law And pag. 52. you urge the fear of God and the keeping his Commandements u) Eccl. 12.13 which is the doctrine of the Law Now these and the like things you teach either with your will or not If not who forceth you to teach against your will If with your will how can you truly say you desire not to be teachers of the Law 5. Though you desire not to be teachers of the Law yet you desire to be Teachers for you take upon you to be Teachers witnesse your vocal and printed doctrine it must needs follow that you desire and practise the teaching of that which is against or besides the Law I mean God's Law for of that the Apostle speaks and consequently against or besides the Gospel For though the Law as it was mis-understood and misapplied by the blind and unbelieving Jews was contrary to the doctrine of the Gospel and Law too yet the true doctrine of the Law is agâ—â—eable to the doctrine of the Gospel as appears clearly by many Scriptures v) Matis 17 18 19 20 c. Luk 14.44 From 3.31 10.4 specially by the words of the Apostle immediately following that Scripture * 1 Tim. E. ver 7.8 9 10 11. which hath occasioned this discussion Whence observe 1. All these with the like sins and sinners are contrary to sound Doctrine 2. This sound Doctrine is the doctrine of the Law for it's-said ver 9. The Law is made or rather lies x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavily with its curses 3. This sound Doctrine of the Law is according to the Gospel Now seeing you will be a Teacher and yet disclaim teaching God's Law which so harmoniously agrees with the Gospel that whosoever teacheth the one rightly must teach the other also and whosoever rejecteth the one must reject the other I appeal to your consciences if not seared whether your Doctrine be nâ—t unsound illegal un-evangelical Doctrine And seeing the Law is just holy good spiritual whether your Doctrine be not unholy unjust evil and carnal And if Christ tell us y) Mat. 5.19 That whosoever breaketh one of these least Commandements and shall teach men so shall be least in the kingdom of heaven what think you will become of those who teach men to reject all the Commandements and wole Law and would be accounted Teachers but desire not to be Teachers of the Law 6. For your crimination of running to Moses we do as Christ z) Mark 12.26 with Luk. 10. ver 37. did who did run to Moses to prove the Resurrection against the Sadduces and * 1 Cor. 9.9 with 1 Tim. 5. ver 18. as Paul did to prove the main enâ—nce for Gospel-Ministers and as your self doth who run to Moses to prove a Sabbath pag. 13. fore-named SECT 8. H. H. pag. 31. And thus Mr. Cook I shall at present take leave of you c. Reply Indeed you do for the present take leave of Mr. Cook
is good For Acts 17.28 In him we live c in and through God that gives to all men life c. v. 25. to the end that they might seek him v. 27. Even the wickedest and hypocrites the worst of men have a will and power to do more good then they do and that 's one cause of their just condemnation Moreover it 's evident that wicked Balaam had a will desire x) Num. 23.10 to die the death of the righteous c. And Paul saith plainly y) Rom. 7.18 To will is present with me c. By all which it is evident that Free-will is not such a difficult point as you would make it but it 's an easie matter with you to call light darkness and darkness light Isa 5.20 Reply 1. For the worth of Mr. Baxter's Reputation in your judgment it 's very like to the judgment of the Cock who preterred a Barley-corn before a Pearle I believe M. B. is of the Apostles mind 1 Cor. 4.3 But because you will not speak it out but it sticks in your teeth I shall without flattery or fear tell you my judgment That as Austin was called z) Malleus Pelagianorum the Mall of the Pelagians so may Mr. Baxter be truly call'd the Mall of the Anabaptists * Malleus Anabaptistarum His memory shall be blessed when your name shall rot 2. M Baxt. hath hit it right but you have mist it for all your great swelling words of vanity if the question about Free-will were truly stated 3. If you dissent from Mr. Baxter about the difficulty of the point of Free-will why will not such a brave Champion as you are give or accept the challenge to dispute it with him you must have better weapons then here you fight with or I assure you he will quickly foil you 4. I believe Infant-baptism is easie to him that will understand The spiritual plague is in your head you hear and will not understand see and will not perceive 5. The Papists and Arminians will say as much as you do and yet they are stiff Patrons of Free-will who prank up nature in a proud dresse and derogate from the honor of God and Free grace 6. I wonder you couple together Balaam and Paul for Paul was a Regenerate man and Balaam you confess a wicked man and is there no difference between the will of the one and of the other It savors of the Arminian Cask That as man's will lost nothing by Adam's fall to it gets nothing by the second Adam's grace But because this is beside the point I shall 〈◊〉 no deeper into this Controversie but leave you to Mr Baxter who can handle you without Mittins your calumnis â—esâ—â— vs no answer SECT 9 H. H. I proceed to your fourth Position 〈◊〉 rein you say that if never so clear evidence of truth be produced yet it will hee dark to them that are uncapable of discerning it For it 's Gods work to make people understand Heb. 5.11 12 13 14 I answer We grant you all this The clearest truth will be dark to some But let us shew some clear evidence of truth first and shew us where it is written that Babes must be baptized and then if we do not our blood be upon us c. Reply 1. To passe by another mistake of yours viz. the fourth Position which indeed is the Third It seems the doctrine of Infant-baptism though never so clear a truth is hid from your eies 2. Mr. Baxter and many other of our Worthies have shewed where Infant-baptism is written as clearly and plainly as Women's receiving the Lord's Supper praying in the Family c before-mentioned and many more without a wretched lie Yea as clearly and plainly as you proved pag. 6. Lidra's husband was baptized because the Scripture saith She and her houshold were baptized and yet you are so blind that you cannot sea or held Infant-baptism 3. I fear your blood according to your wish will be upon you as Christ's blood was and is on the Jews according to their imprecation for your pâ—â—de and prejudice ignorance and infidelity which Hear as wilful and affected for in this 34 p. 〈◊〉 professe you will not believe the clear evidence that Mr. Baxter hath brought for the proof of Infant-baptism I see that true which Mr. B. saith in this Position it 's one thing to bring full evidence and proof and another thing to make people apprehend and understand it We may do the one God onely can do the other These words are true and faithful you grant I leave you therefore to the Lord whose work it is to perswade the heart The Well of water was nigh enough to Hagar â—he bond woman who with her son were cast on and yet she could not see till God opened her eies Gen 23. ver 29. SECT 10. H. H. p. 34. As for your saying we had need study the Controversie seven years I Answer What rule have you for that Did the 3000 in Acts 2.41 42. study this Controversie seven years or seven dates either Or those men and women in Acts 8.12 or the Eunuch â— 38 or Lâ—dâ—â— and the Jailor Act. 16 c. Reply 1. Mr. Baxter speaks of most Controversies his words are pag. 6. Most of the best of people have need to read Scripture and books of Controversie seven years at least before they will be capable of understanding most Controversies But it 's no wonder that you who are so frequent in perverting the holy Scriptures as hath been shewed pervert his writings The Reader now may observe how much you have left our 2. Because I concess this is applicable to the present point though not onely I say your instances our of the Acts of the Apostles are nothing to the purpose viz. They did not study this Controversie seven years before they being â—duâ— were baptized Therefore we have no need to read the Scripture and books of Controversie before we understand this Controversie of Infant-baptism A gross inconsequence 3. But you ask what rule for that Mr. Baxter hath given you a reason pag. 5. agreeable to the rule God changeth the wiâ—◠〈◊〉 a sudden but he doth not insure knowledge eâ—pecially of difficult points on a sudden If this like you not I hope you will not recede from your own rule pag. 28. where you confess That we have all need of seven years education at Cambridge and Oxford c. therefore of seven years study for the understanding of this Controversie and that without any danger of incoherence or folly SECT 11. H. H. You say that men think they can understand plain Scripture if they hear it but they cannot Oh that pride would let them know that they cannot understand the plainest Lecture of Geometry or Arithmetick Read the Grammar to a boy in the Primmer and he understands not a word you say Answ Is it possible you would make men believe they cannot understand plain Scripture if
they have it But I pray try us with some first and see I confess we cannot understand this Book of yours to be plain Scripture proof for c. because you have packt it so full of such Whimsies as these Geometry Arithmetick Grammar c. But Sir God's Word is of another nature Psal 19.7.8 119.98 99 100. all which I believe you will find to be true before we have done Reply 1. It 's possible that some men cannot understand plain Scripture if they hear it and Mr. Baxter in this 3d Position gives a reason of it Otherwise one man should know as much as another and all as much as their Teachers seeing they all read and hear the same Word If you will not believe Mr. Baxter nor Scripture nor experience will you believe your own words for a little after the beginning of this pag. 34. you say The Apostles preacht very plainly and yet there were Many hearers which rejected their words though very plain It 's possible and plain that you can quickly contradict and confound your self and yet perhaps it 's not possible that you will believe it 2. You have been tried sufficiently with plain Scripture and we see you will not believe it nor understand it Like those who are complained on a) Isa 28.9 Whom shall he teach knowledg and make to understand doctrine Them that are weaned from the milk and drawn from the breasts c. 3. It 's very strange to say as you do often that in Mr. Baxters book there is no plain Scripture proof for Infant-Church-membership and Baptism and yet you have plain b) See the Title of the Foundation of the Font discovered Scripture-proof for the baptizing of men and women they believ as a standing Ordinance of Jesus Christ I pray you where are those words A Standing Ordinance of Jesus Christ written in the Scripture 4. Yea it 's stranger to say Mr. Baxters Book is packt so full of such Whimsies as these Geometrie Arithmetick Grammar c. 1. I am mistaken if Mr. B. mentioneth these but onely in this third Position 2. You that profess your self to be a Teacher how can you understand many places of Scripture or make the people to understand them if they come to you for resolution without some skill in these things which you call Whimsies E. g. Without c) Maltae sunt in Bibliâ—s quae numerandi scientian quam dicimus Arithmeticam deposcunt multae quae sine Geometria intelligi non possunt Alst Plaecâ—g l. 2. p. 76 skill in Geometrie how can you understand the Cubits of the length and breadth and height of Noah's Ark made by God's own direction And without Arithmetick d) Dan. 9.25 26. Daniel's seven weeks and sixty two weeks And without Grammar whether the Relative e) Gen. 6.14 15. THIS is to be referred in the end of the 20 ver of the 5. chap. of the of John This is the true God Whether to the Father as the Arrians and Socinians say or to the Son Jesus Christ as the Orthodox most truly say Or without Astronomy how can you understand that Text which maketh Arcturus Orion and Pleiades and the chambers of the South Unlesse you look with other mens eies and take things upon meet trust 3. Now let the Godly judge whether it be not a kind of blasphemy wickedly to term these he like Arts by the name of WHIMSIES f) Joh â— 8 But Learning against which you do so often inveigh hath no enemie but him that is ignorant and unlearned 5. We honor the Word of God as much as you and through grace in some measure know by experience the nature and effects of it and I believ we shall discover that light which is in you to be darkness before we have done SECT 12. H. H. p. 35. You sâ—â— Poâ—â—â— 4. When the cause is so dâ—fficult we must follow the most probâ—ble â—aâ—â— Answ â—hen iâ— seems it 's very difficult for you to prove that Infants ought to be baptized by your own confession and indeed so I believ for that must needâ— be difficult to prove that there is not one word of God in all the Bible for I cannot blame you to say That it 's difficult to prove Reply 1. That it 's difficult to prove Infant-baptism is not Mr. Baxter's confâ—ssion but your own collection yet you would make your Proselytes believ who are very credulouâ— taking all for Gospel that you say that it is Mr. Baxters own confession 2. Admit this Confession it makes nothing for you noâ— against us but rather for uâ— if that saying be tâ—uâ— g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Difficâ—â—â— quae puâ—câ—â—a The more difficult the more excellent It 's â—ard to prove by express Scripture the Christian weekly Sabâ—ath Family-praier twice a day Womens receiving the Lord's Supper and the reâ—t mentioned before h) Chap 5. sect 1. c. with many more yet it hurts not us who conscienciously observ the same noâ— help such who are enemies to them and us Such is the case of Infant-baptism 3. It 's but a vain Repetition of 〈◊〉 loud and lewd calumny that there is not one word of God in all the Bible for Infant-baptism To what end have you sweat so much in answering some of those Scriptures which are usually and rightly brought for Infant-Baptism Sure the Scriptures are the Word of God contained in the Bible SECT 13. H. H. But you say we must follow the most probable way Come on then that we will Now whether it is most probable â—hâ—â— that practice which is no where commanded nor written in Scripture should be of God or of Satan Judge yee Now that Infant-baptism is such a practice as is not written in Scripture both M. Hag. and your self confess Therefore it 's not of God but of Satan Reply 1. Your Argument consists of pure Negatives i) Altera saltem praeâ—issâ—rum sit affiâ—mans â—anex duabus praemissis negaÌ„tibus nil pâ—â—est legitiâ—â—e concluâ—i Eu stach de Syllo p 132. and so concludes nothing For this is the sum and substance of it That which is not written in the Word of God is not of God but of Satan But Infant-baptism is not written in the Word of God Therefore it 's not of God but of Satan 2. You father another untruth on M. H. and M. B. They no where confess that Infant-baptism is not written in Scripture for how many Scriptures do they bring to prove the practise of Infant-baptism 3. You do but eqâ—ivocate in the word WRITTEN for if you mean expresly in so many words and syllablâ—s then your Major is falâ—e and rests on you to be proved In the mean time the falshood may be thus discovered to any Reader from your own principle That which is not wâ—itten expresly in the Word of God is not of God but oâ— Satan but womens receiving the Lords Supper Family prayer morning and evening c. are not
as you use c. Nay 3ly you are hereby challenged to prove even by good consequence from Scripture that you have a regular call to preach and baptize I have not heard of any neither do I know that you ever undertook to clear it If your Call be extraordinary as Apostles Prophets Evangelists a proof from Scripture grounds is required of you and we shall own you for such If Ordinary as Pastors Teachers make it to appear according to Scripture-rule c) Acts 14.23 1 Tim. 3 to 8. Tit. 1.5 6 7 8 9. 1 Tim. 4.11 12 13 14 15 16. 1 Pet 5.1 2. and we shall rejoice therein If you cannot prove such a Call What boldness is it in you to cry down our Ministrie c. But they who will bring in a false Ministrie c. have held it their policie to crie out against the true SECT 2. H. H. p. 51. Mr. Hall saith p. 91. That the Scriptures are the chiefest strong holds of the Anabaptists and being pursued hither we run for refuge c. Answ It 's well they do so they are then sure and safe For Psal 119.89 Joh. 8.31 c. Reply 1. Let the Reader take notice that those Scriptures alleged by Mr. Hag. in the middle of this p. have been answered already I forbear therefore the transcribing and answering them least I be guilty of his usual crime Tautologie 2. It makes for the dignity and authority of the Scriptures that men of all perswasions who have owned the Scriptures for a rule have fled to them for shelter yet Hereticks and Schismaticks who have done so were neither sure nor safe but were found faulty even at the horns of the Altar as Joab was 1 King 2.28 3. Mr. Hall doth not blame you simply for running to the Scriptures for refuge d) See Mr. Hall's Font Guarded p. 91 92. but for mis-understanding and mis-applying them and so your running to them is in vain not onely as he saith but sheweth also by six Reasons which you take no notice of and the reason is because you could not frame a reasonable answer to them SECT 3. H. H. p. 52. Mr. Hall hath never a word to run to for Infant-baptism as he himself confesseth p. 30. in his fifth Argument in express terms Infant-baptism is not commanded c. Reply 1. Heaven and earth may be astonished at your impudent charge viz. Mr. Hall confesseth he hath never a word to run to for Infant-baptism 2. Lay your Argument right and it 's your absurd conclusion from his candid confession Thus He that confesseth Infant-baptism is not commanded expresly in Scripture hath never a word to run to for Infant-baptism But Mr. Hall confesseth so Therefore Sir your Major is false which may appear thus to the meanest capacity out of your own mouth The Christian Sabbath and Family-praier twice a day c. are not expresly commanded in the Scripture If I therefore should conclude Mr. Haggar hath never a word to run to for the Sabbath and such praier c. he would crie out that I wrong him For as Mr. Haggar brings Scriptures in his p. 12 13 14. to prove the same by Consequence so doth Mr. Hall prove Infant-baptism SECT 4. H. H. I shall now conclude with shewing ten undeniable Reasons why the Word of God must be understood and obeied as it is written without adding to or taking from I. Because God never without words made known his mind to men Heb. 1. ver 12. Reply 1. Your Reasons may be called undeniable as the Spanish Armado in 88. was called Invincible 2. If all these Reasons were granted yet none of them prove what you undertake viz. The Word of God must be understood and obeied as it is written 3. They conclude as strongly against you as against us who prove many points of Religion by Consequence from Scripture as well as we 4. They are impertinent to the main business and therefore not meet to be replied to but least you should crow I will give you a taste how easily they may be answered To your first If you mean of words written or else you say nothing it's false though it should be Heb. 1. ver 1 2. For God made known his mind to the Patriarchs long before his will was committed to writing e) Gen. 37 41. E. gr To Joseph read the Catechism with the Exposition you mention pag. 96. and you will find God made known his mind diverse waies without words To the third Were not those Scriptures the five Books of Moses wherein the doctrine of the Resurrection was written and might have been read by the Sadduces To the 9th it should be 2 Tim. 4.1.2 compare this with the beginning of your answer pag. 49. and here is another contradiction of yours To the tenth Shall the Heathen be judged by those words they never heard nor read I trow not Rom. 2.12 yet you say Christ will judg All Men by his words which terms All Men are not in Joh. 12.48 Do not you therefore passe that dreadful doom f) Rev. 22.18 19. on your self for adding to the Word SECT 5. H. H. p. 53. Lastly I shall propound these ten following Queries with a desire to have them answered by any who will or can Reply 1. You said pag. 52. I shall now conclude and here you come with your Lastly 2. These Ten following Queries are as impertinent as your ten precedent Reasons though according to the proverb a fool may ask more questions then a wise-man can answer yet I may warrantably g) Prov. 26.5 answer a fool according â—o his folly least he be wise in his own conceit and by the assistance of the Lord I shall answer briefly upon the former account Querie 1. Whether God doth require the sons of men to believe any thing in point of Justification that is not recorded in the holy Scriptures of truth Answ If by the sons of men you understand Infants you answer your self pag. 25. Christ hath no where required them to obey any command before they can understand c. Therefore not to believe But if you mean grown persons I answer If by recorded which yet is no Scripture word you mean contained in the Scripture as in your second and fourth Querie I say No. For the Scripture is the full adequate object oâ— Faith Therefore could the h) Rom. 10.9 word of Faith if you mean expresly written as in the eighth Querie I say Yes And I think you dare not deny that God requires of us to trust in the merits and satisfaction of Christ alone for Justification which is not expresly written in Scripture This instance may suffice among many Qu. 2. Whether God doth require or command us to obey any thing after believing which is not contain'd in the Word of truth Answ 1. If by contained you mean as in the seventh Querie in express terms you answer your self God doth command us after believing to give
thanks at Meals to pray in Families c. I hope you will not eat your own words i) P. 12 13 14. And I say such a trust forementioned is our duty contained in the Word though not expressed as 1 Pet. 2.6 with Isa 28.16 where the Apostle saith It is contained in the Scripture c. and yet those words elect and not confounded are not expressed in Isa 28.16 Querie 3. Whether the Saints have any ground to believe the Resurrection from the Dead and eternal life in glory but as it is recorded in Scripture Answ The Sadduces had ground to believe the Resurrection as it is recorded i. e. contained in Exod. 3.6 and the Saints too as it is expresly written in Scripture elswhere Qu. 4. Whether if a man believe and obey all the known precepts and promises contained in the Word of God as much as in him lieth will God condemn and punish him at that great day because he hath believed and done no more Answ A captious Interrogatory looking towards Quakerism that new-refined Papism about absolute perfection or freedome from sin in this life or toward Arminianism about the salvation of the moral Heathens yet I say God may condemn a man for the least sin of ignorance without Christ k) Levit. 4 2 3 13 22 37. with Luk. 12.48 and for the least defect in duty Nehem. 14.22 with Rom. 6.23 Qu. 5. If the Scriptures ought to be believed and obeied as they are written then how dare some deny faith in and obedience to some part of them and impose things not written in the Scriptures to be obeied in stead of the Ordinances of Christ Answ That phrase as they are written is ambiguous Were your meaning clear answer should be returned however I know none that deny such faith and obedience much less who impose things not written i. e. not contained in the Scriptures as Qu. 2. to be obeied in stead of Christ's Ordinances your Qu. implies a malitious calumniation and so let it pass Querie 7. If the Scriptures be not a perfect rule of faith and obedience without the help of any man's inventions what is Or who may we trust or at whose mouth must we seek wisdom Answ The Scripture is a rule Eccl. 12.10 with Gal. 6. ver 16. and a perfect rule Psal 19.7 and that of faith and manners as Austin doth phrase it God we may and must trust 2 Chron. 20.20 with Isa 7.9 at God's mouth must we seek wisdom Isa 8. ver 20. with Acts 17. ver 11. Qu. 7. Whether there be any sin or corruption incident to man that the Scriptures doth not reprove or make manifest in express terms Answ l) Indeed you answer your self p. 69. Yes 1. Original fin Gen. 5.3 Job 14.4 and 15.14 Psal 51.5 Eph. 2.3 Rom. 5.12 2ly Some actual sins as Incest Buggery Sodomie Polygamie of which last you have cause to examine yourself and many more 3ly There are many Errors and Heresies which in the general are called works of the flesh Gal. 5. ver 19 20. Egr. Euty chianism Ernomianism Nestorianism Arrianism Arminianism Papism with others more without number which surely are corruptions incident to man to use your own phrase and yet which the Scriptures doth not reprove and make manifest in express terms Qu. 8. Whether there be any virtue or praise in any thing that the best of men ever did but what is expresly commanded or commended in the Scripture of truth Answ Yes there was some virtue or praise in the Disciples eating some ears of Corn on the Sabbath-day yet not expresly commanded or commended in 1 Sam. 21.6 To which our Saviour doth refer the Pharisees to whom he said Have you not read what David did c. Mat. 12.3 4. yea you your self imagine at least there is virtue and praise in Dipping in a Meer or Marle-pit or Horse-pool c. and yet no where expresly commanded or commended in Scripture Querie 9. I appeal to every man's conscience in the sight of God whether their consciences do not condemn them when they walk contrary to what is written in Scripture Answ If by what is written you mean as in your seventh and tenth Querie I say yes unlesse the conscience be blind seared or asleep as I fear yours is for your frequent if not constant railing and reviling to name no more is contrary to what is written expresly in Scripture Qu. 10. Whether every man's conscience doth not justifie him when he walks according to what is contained in the Word Answ The answer immediately foregoing will serve here also without more ado SECT 6. H. H. p. 54. If all these Queries be granted as they are stated to be true then those that teach and perswade men to do any thing in matter of justification or salvation more or lesse then is plainly written and expressed in the Word of God are such as add to and take from the Word of God and are guilty of those plagues Rev. 22.18 19. But Infant-baptism is no where written nor expressed in all the Scriptures as Mr. Hall Mr. B. Mr. C. confess Therefore Reply 1. Some of your Queries are stated sillily e. g. 1 3 4 5 6. as is obvious to any 2. How can you suppose all to be granted when some are granted some denied and some in several respects being doubtfully propounded may be granted or denied 3. What a wide door do you open again here to Popery against justification by Faith onely For you say to do A N Y thing in matter of justification more then is expressed in the Word is an adding to the Word this is one of your dictates we must take your bare word without any offer of proof for it but if you make this out both you and I must fling up a great part of our Religion 4. As you pass again that dreadful doom on your self as well as on us so you be-lie in plain English those three Worthies who no where confess in their books that I can find that Infant-baptism is No where written in Scripture though they say It is no where expressed in Scripture which you miserably confound for want of wit or grace to distinguish SECT 7. H. H. Thus I have answered to Mr. Baxters Ten Positions which saith he p. 3. must be necessarily understood before we can understand the point in hand So that if these Positions are not true then the rest of his book cannot be true by his own confession Now if I have fully answered the one I need say but little to the other c. Reply 1. How this comes in by head and shoulders I know not Thus after a long digression he closeth The Reader must not blame me in following the Wild-goose-chase I must follow my leader except into an hors-pool 2. Whereas you say if you have sully answered these Positions you need say but little to the rest of Mr. Baxter's Book I assume But you have not fully answered these
Reply If your Argument run thus They that cannot speak c. are no Church-members But Infants cannot Therefore It consists all of Negatives and it is an undeniable Maxime in Logick From pure Negatives nothing is concluded Or if thus All Church-members can speak c. But Infants cannot c. Your Major Proposition is manifestly false Or thus when improved to the best The Saints at Corinth were such as prayed spake could say every one of them I am of Paul c. Infants cannot do any of these Therefore To this I say 1. It is not said that ALL which were Saints in Corinth did call on Christ's name but thus ver 2. Vnto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be saints with all that in every place call on the name of the Lord Jesus Christ c where the latter is distinguished from the former Neither must those words Every one be taken largely of all the members of that Church as if every one of the Corinthians should say I am of Paul and every one say I am of Apollo c. much less that all of them were schismatical as appears by the Apostle's thankfulness ver 4 5 6 7. and narrative ver 11. Some therefore did complain of those divisions and sought a redresse of them and so were not guilty of them The guilty therefore are exhorted to speak one thing what is this to Infants 2. These Saints when fast asleep cannot put forth any of those acts do they therefore cease to be Church-members Or it a Palfie or Lethargie that takes away the use of speech or understanding when not asleep had seized on any of them were they therefore no Church-members And why not children also who are called holy or saints 1 Cor. 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word used who in time may be instructed in this and other Scriptures to take heed of Schism as 2 Tim. 3.15 Surely Christian parents are bound to instruct their children in the doctrine of the Scriptures no less then the Jewish were Ephes 6.4 Deut. 6 ver 7. 3. To shew to the meanest the palpable weakness of your Argument Every one that doth righteousness is born of God 1 Joh. 2.29 No Infant doth so Therefore no Infant is born of God SECT 5. H. H. p. 65. Fourth Argument from 1 Cor. 6.4 5. Infants cannot judg c. in such cases Therefore none such members in the Church at Corinth Reply 1. This Argument is false both for matter and form as before the meanest may see by this He that loveth not Christ is accursed 1 Cor. 16.22 But no Infant can love Christ Therefore accursed It 's a poor evasion to say the Apostle speaks of a man not an infant when the particle k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one c. is indefinite and the Scripture calls Cain an infant a man as hath been shewed Gen. 4 1. 2. The word rendered least esteemed is but one word l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which might be translated contemptible as 2 Cor. 10.10 or despised as Luk. 18.9 or set at naught Rom. 14.10 Now you your self in your cold blood may be judge whether the Corinthians Infants were contemptible despised or set at naught But if the word least were in the original as certainly it is not it cannot be understood of littleness in regard of stature but of state as ellwhere often Mat. 11.11 25.40 Luk. 9.48 1 Cor. 15 9. Ephes 3.8 c. 3. It 's plain that the Apostle speaks of such who are able to judge doth it therefore follow that Infants are no Church-members at all I trow not Suppose a man being confident of his cause opposed should say he would be judged by the meanest persons in the Town or Country are therefore Infants no persons in the Town or Country 4. Since the Apostle would have such differences composed by them that are least esteemed in the Church rather then judged by Infidel-magistâ—ates therefore I humbly conceive that by the Church is to be understood the ruling Church or Church-guides for such doubâ—less they had 1 Cor. 12.28 the title of the whole being given to the part and the word Church or Congregation is in the Old and New Testament taken for the Officers of the Congregation Exod. 12.3 21. Numb 35.12 Psal 82.1 Mat. 18.17 18 19. Acts 8.1 1 Cor. 5.4 SECT 6. H. H. Fifth Argument from 1 Cor. 10.16.17 with 11. ver 28 29. Reply If I understand your meaning for yet you have no Syllogistical form your Argument is this All Church-members did partake of the Lord's Supper But Infants did not Therefore 1. See the weakness of it as in this very glass e. gr 1 King 8.63 All Israel feasted with Solomon But the Jewish Infants did not Therefore they were none of Israel If this be sophistical or childish yours is no better 2. The Apostle doth not in this or any other place say that all Church-members did partake of the Lord's Supper or of Bread and Wine but speaking of himself and grown professors of Christianity he â—â—sswades Them who had been partakers of that one bread c. and so professedly incorporated into that mystical body of Christ the Church not to partake with Idolaters in Idol-Temples for that were to incorporate themselvs into the body of Idolaters So then when he saith we are all partakers of that one Bread he neither comprehends Infants in the word all nor excludes them from the number of Church-members SECT 7. H. H. p. 66. But if they be Church-members they are to partake of the Bread and Wine Either then they are no members or else they eat and drink damnation to themselvs not discerning the Lord's body Which absurdity let any man avoid it if they can Reply 1. To pass by your calumny concerning our discovery of abundance of ignorance and your misapplication of holy Scripture 1 Tim 1.7 which hath been sufficiently spoken to in your p. 30. you seem to go beyond the Erastians and Prelatical persons who would have no Church-member of age secluded from the Lord's Supper unless juridically excommunicated but you would have Infants also if Church-members admitted thereto 2. Your reasons do not prove it not the first for one and the same body is not to be understood in verses 16 17 as you your self if a man can make sense of your confused expression p. 65. intimate Nor the second for onely those did partake to whom the Apostle did speak as to wise â—â—en and to whom he appeals for judgment ver 15. They that did bless the Cup and break the Bread ver 16. Now you tell us that Infants cannot speak judge c. So our Infants eat not their own damnation because they partake not And they partake not not because they are not Church-members but because they cannot examine themselvs 1 Cor. 11.28 Thus the supposed absurdity is easily avoided and the hâ—rns
and condemn him of weakness therein but I have no reason to do so to M. Baxter SECT 3. H. H. It 's enough saith M. Baxter p. 23. to make them Disciples that they are devoted to learning if they live c. So that he would prove them Disciples or Scholars first and have them taught afterwards strange doctrine and unheard of Divinity Reply 1. You leave out M. Baxter's first answer viz. They can partake of the protection and provision of their Master as the children of those the Israelites bought and enjoy the priviledges of the Family and School and bee under his charge and Dominion and that is enough to make them capable of being his Disciples This is not the first time you abuse M. Baxter and your Reader 2. You are like those mentioned even now Act. 17.18 19. no matter how strange his doctrine be if true 3. I think it is neither strange Doctrine nor unheard of Divinity to call the Jewish Infants Moses Disciples Jo. 9.28 and so Christs to whom Moses was subordinate as M. Baxter p. 22. which you cunningly pass by And were not the Twelve first Disciples and Paul also and taught afterwards Act. 9. Secondly you bewray your ignorance of the Scriptures which you charge on M B. and M. H. c. very insolently SECT 4. H. H. p. 74. But M. B. stoutly backs it with a learned Argument Is it not common to call the whole Nation of Turks Mahometans old and young and why not then our selves and children Disciples of Christ As the man that hired a Philosopher to teach him and his children were they not all then Disciples of that Philosopher Answer But is this M. Baxters plain Scripture proof I admire that a man professing so much seriousness c. p. 2. should resolve to make the Apostles words true of himself 2 Tim. 4.3 4. c. Reply 1. You told us a story of Dr. Story p. 55 56. may not M. Baxter say Is this M. Haggar's plain Scripture proof that he tells us of in the title of his Book Physician heal thy self 2. You need not admire to bee sure not much admire at this story as you call it It 's brought rather for illustration then for probation 3. I rather much more admire that you who profess so much purity should bespatter him with so much impure language as wickednesse folly blasphemy c. with which your book is stuff'd SECT 5. H. H. If I should grant that little children as soon as they go to School are Scholars yet are they then fit to learn the things of God Jo. 3 12. Reply 1. M. B. tells you p. 14. That believers Infants are Disciples relatively long before they actually learn to which you say nothing 2. When they begin to learn their letters g) Prov. 22.6 Eph. 6.4 2 Tim. 3.15 wee are with the soonest to teach them the things of God 3. Though they may not be fit to learn the things of God yet it 's fit we should teach them even grown persons within our charge may and must be taught though by reason of their ignorance sottishness and dulness they are unfit to learn 4. What grosse mis-application of Scripture have wee here again But it 's your guise to apply that to Infants which is spoken to adult SECT 6. H. H. p. 75. He is a man voyd of reason that sends his child to School before it can speak or understand yet M. B. affirms such to be Christ's Disciples and would have them sent to Christ's School But the comparison should be thus As little children when first they go to school to learn their letters are called mens Disciples so those babes in Christ 1 Joh. 5.12 the first day they go to Christ's School to learn the Principles c. Heb. 6.1 are Christ's Disciples or as we call all the Turnks old and young that are born of the flesh Mahometans so all born of the Spirit Christians i. e. such as are spoken of 1 Joh. 2.12 13. with 5.21 As for M. Baxter's man that heard the Philosopher I passe it over as a cunning devised Fable c. Reply 1. If M. B. affirm such to be Christ's Scholars how can you for shame say he would have them sent to Christs School their being Scholars presupposeth a sending 2. You set up again a man of straw and then fight with it Valiantly done Comparisons you know do not run on all four Here is the piety and prudence of Christ to count and own them who cannot speak or understand his Scholars belonging to him the Master of the Church Mar. 9.41 3. Why do you say they that are born again c. are Christians and not Disciples Are not all Christians Disciples Acts 11.26 Now if some Infants are born again by the Spirit into the kingdom of Christ they must be Christians or Disciples especially by your former Doctrine viz. Dying in Infancy they are saved by Christ Are any saved by Christ but such as are sanctified born again Disciples Here you plainly yield the cause 4. If that concerning the hired Philosopher be a story how is it a Fable This cunning devised answer of yours is not worthy of a reply SECT 7. H. H. p. 76. Mothers say M. Baxter can teach their children partly by action and gesture and partly by voice c. And me thinks you should not make an Infant less teachable then some bruits But nurses will tell you more in this then I can Answer Oh excellent Divinity and plain scripture-proof whence it follows that Nurses are better Divines then M. B. 2. That some bruits are capable of being Christ's Disciples I am sure that his words imply noless Therefore his answer to M. T. for want of a better may be more fitly applied to him then to M. T. viz. Oh what cause have we c. m) M Baxter's plain Scripture p. 19. Reply 1. I have given the Reader the sum of this 76 p. leaving the bibble-babble to your self and silly Proselytes 2. Your arguing is so â—idicâ—lous that I may justly cry out Oh excellent Divinity and plain Scripture-proof promised in your title page For Nurses can tell better then I saith M. Baxter how teachable Infants are Therefore you infer Nurses are better Divines then M. Baxter which is just like this Banks can tell you how teachable his horse was and an Huntsman how teachable his doggs are Therefore Banks an Huntsman are better Divines then M. Haggar Or if those please you not a Black-Smith or a Butcher can tell you how teachable their Apprentices are Therefore a Black-Smith or a Butcher are better Divines then M. Haggar Again M. Baxter saith ye should not me thinks make a child less teachable then some bruits you infer here and you are SURE his words imply no less that some bruits are capable of being Christ's Disciples I deny your Major or consequences viz. If Infants are not less teachable then some bruit beasts then some bruits
about the subject of Baptism manner of Administration c. Reply 1. We are agreed as to the first It were well if in the main we could hit it too 2. Those differences in the Church of Corinth and between the Apostles will not justifie yours unless they were of the same kind howsoever they might be impediments to Faith and practice for a time and to some 3. You are too lavish to say wee differ about Cross Altar Font c. since these things are laid aside your Argument out of Jerem. 2.13 where you took the broken Cisterns for Fonts may make us quite out of conceit with them You might have forborn the Rails if you had not loved them dearly and loth to part with them and the Scotch-Directory as you scornfully call it but your tongue and Ink must be of a colour If Reformation be so far advanced as that the shooing-horns of Popery be cast out of door I wish you and your Proselytes in your universal Redemption Original sin Free-will Falling away from Grace do not bring in Popery at the window SECT 17. H. H. p. 96. Mr. Baxter denies Dipping of Believers to be the custom of the Church in the primitive times and he is not ashamed to give the Scripture the Lie before all men saying It 's not proved by any And why It may be because our Translators have not put the word Baptize into English and called it Dipping Reply 1. You are too full of your tongue Before you had charged Mr. Baxter for giving the Scripture the Lie you should have proved it But this is an usual scrap of your passionate Logick 2. Your sore back makes you kick at every one that comes near even at our Translators who yet according to the customary use of the Word and sense of the place have truly and rightly translated it For in reference to common actions it cannot signifie a total plungeing over head and ears therefore well Englished Wash Mark 7 4. Luke 11.38 Heb. 9.10 and in reference to the Sacramental action the Holy Ghost doth never use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Dipping but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore well rendred Baptizing which is become English by use as well as Hallelujah and Amen c. 3. Mr. Cook o) Font uncâ—vered p. 4 5. would have you prove it if you can that the word Baptize imports Dipping either from the proper signification of the Word or from the nature of the Ordinance or from Apostolical practice c. All which with his reasons you have clearly past by 4. Suppose which is not yet granted that the word at first did signifie Dipping not exclusively to all other yet it 's ordinary in Scripture to have words used in their Derivative not Primitive acceptation E. gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its prime signification is taken for an Opinion or Sect Acts 26.5 yet the context elswhere puts this meaning on it Heresies Gal. 5.20 So there is a word that signifies Catechizing properly but used of any kind of Teaching and so translated twice Gal. 6.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taught teacheth Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Messenger but custome an Angel Fashion put an estimate on cloaths as custome doth a sense on words or as waters lose the taste of the Fountain from whence they flow and retain that of the Mineral through which they pass Thus Mr. B. is clear from a Lie and the Translators from a fault but take notice Mr. Haggar confesseth the Translators to bee on our side 5. It is strange that is answering the Qu. why is it not proved You say It may be because our Translators have not put the word Baptize into English and called it Dipping To delude your Reader you bring your dream and conjecture It may be whereas Mr. Baxter allegeth expresly other certain Reasons which shall be defended anon SECT 18. H. H. But Mr. Baxter confesseth p. 135. the word signifieth to wash as well as to Dipp and so in the Catechism Water wherein the person Baptized is Dipped Therefore 1. They can no more blame us for Dipping then we may them for Washing 2. How are they to be blamed that do neither but onely sprinkle a few drops of water on the face of a child and so delude the people 3. Then it must be Washing by Dipping or wetting all over for who can wash a thing that is not wet Reply 1. Mr. Baxter hath granted more then he needed For the word signifies generally no more then Washing r See Mr Leighs Critica sacra as the learned shew out of many Authors 2. We do not blame you simply for Dipping but for making it Essential to the Ordinance No Dipping no Baptizing is your crie Jesus Christ hath no where limited Baptizing to the mode and externality of Dipping And the Catechism which you cite saith expresly the party is baptized by Dipping or Sprinkling which disjunction you have left out 3. Though I may safely say with Mr. Blake and Mr. Baxter that I never saw a child sprinkled ours being rather a powring of water then sprinkling yet it 's false that you say sprinkling is not washing and therefore our people are deluded and a third part of the Nation unbaptized The Israelites were baptized in the Cloud 1 Cor. 10 ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that they were dipt in it but because it dropt on them There sprinkling is baptizing If sprinkling you say be neither dipping nor washing then we have deluded the people all this while c. But I assume sprinkling is washing as is proved Then by your own arguing we have not deluded the people as being still unbaptized but rather you delude the people by your silly sophistry and bearing them in hand that baptizing signifies onely dipping 4. Your third Inference is as weak being without Scripture and reason 1. You bring no Scripture to prove the word baptizing signifies a washing by dipping but onely It must needs be which is not a sufficient much lesse a Scripture proof Thus your great weapon Necessity is soon blunted But I will give you a Scripture or two that holds forth a Washing but not by Dipping or as you say wetting all over It 's said Mark 7.4 When they come from the market except they wash the word is they baptize Mark 7.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they eat not Can any rational man imagine the Pharisees when they came from the market plunged themselvs over head and ears No it 's clear they washed but their hands from ver 2. yea in this verse mention is made of washing of cups pots and tables or beds which is not usually by dipping but sprinkling or powring water 2. Your inference is with some reason but a silly one For who can wash a thing that is not wet It stuck in your teeth you durst not speak out All over as immediately before For you can wash off a spot from the face of
Humane Learning is an excellent gift of God and needs not my patronage being able to plead for it self against all the friends of ignorance and the works and workers of darkness yet I shall speak something of it in this place according to my promise and others expectance As I desire to bless God for the gifts which he hath richly bestowed on many of his servants and to bewail my own defect therein So I know God the Author of it hath and will execute severe vengeance as on the abusers so on the contemners of it But tell me 1. Doth not wise Solomon though he acknowledged wisedom i. e. humane learning in natural moral and political things in comparison of the fear of God to be but vanity and vexation of spirit Eccl. 1.17 18. 12.13 yet tells us That wisdom excells folly as far as light excells darkness Eccl. 2.12 13.14 Was not Moses learned in all the wisdom of the Egyptians Acts 7 22. which sure was humane learning * Just Mart. Râ—sp ad Qu. 25. viz. in Geometrie Astronomy Astrologie c. which out of your profound ignorance or profane scornfulness you are pleased to term Whimsies pag. 35. Was not Daniel and his Companions skilful in all the Wisdom which was famous in the Court of Babylon Dan. 1.4 5 6. Was not Paul brought up at the feet of Gamaliel Acts 22.3 and endowed with all the improvements of humane learning which those times could afford What should I say of Isaiah e) Isa 50.4 The Lord hath given me the tongue of the learned Luke Apollos c. who had eminent acquired endowments which all were made serviceable to God in the work to which they were called And whatsoever some others of the Prophets and Apostles wanted in acquired endowments was supplied by infused in that they were enabled to speak with tongue without study Acts 2. 2 Cor. c. 14. What would you have separated from Moses's Church or Daniel's or the rest because they stood so much in humane learning If you say that though they used humane learning they did not ground their religion on it no more can you say and prove truly of us We ground our Religion on the Scripture but make use of humane learning to know the meaning of the Scripture knowing it is a means sanctified of God for that purpose as of humane eies to read it humane reason to understand it desiring the Lord to sanctifie this humane ability but not casting away eies ears reason or learning If you say we abuse humane learning so did not the Apostles and Prophets Be it so But will you reject good things for the abuse then must you cast away eies ears reason meat drink apparel If you will separate from societies where good things are abused you must separate from all societies and your selves too 2ly Hath not God's providence made special use of the Exactness of the Hebrew Scribes Scholars and Rabbins for the preservation of the Scriptures of the Old Testament even in the least points and tittles Yea how could the Scripture of the Old and New Testament have been conveighed to us without Humane Learning unless wee must have had continual miracles Was not humane learning both amongst the Heathen and the Jews the means of the first Translation of the Old Testament to the spreading abroad of Divine Truth amongst the Nations and to make way for their call to the Gospel And hath not this been the blessed means which God hath used for communicating the knowledge of the whole Scripture to you and many thousands more who must for ever have been ignorant of them if they had continued sealed and locked up which they must for ever have been had not the Key of Humane Learning opened this Treasure to us Oh monstrous ingratitude to spurn at so happy an instrument of conveighing the knowledge of God and of the Scriptures to us 3ly Do you not know that the times of greatest ignorance and decaies or neglects of Humane Learning in the Church were the times of greatest Superstition Idolatry and Deformation when the Prince of Darkness uncontroulably ruled by his substitute Antichrist who was in those times especially as great an enemy to humane learning as you your selvs loth to be at the pains to get it himself and disdaining that any under him should bee more knowing then himself Under whom that illiterate herd of Monks and Friers bore the greatest sway and the blind led the blind into the pit Mat. 15.14 And if here and there a learned man was found in those times their humane learning was counted a sufficient ground to charge them with Heresie or some other hainous offence And can you be ignorant that the grand design of Antichrist is to keep the people in ignorance and illiterateness concerning the Scriptures that they may neither be able to understand them in their original languages which indeed were a work of greater learning then ordinary capacities and the generality of the people can attain to nor yet so much as have them translated into known languages which cannot be without much humane learning at least of some choice men least the light of the Scripture shining forth to the people by means of humane learning the abominableness of their Darkeness should be discovered 4ly Know you not that the breaking forth of Humane Learning about 200 years ago was a preparative and introduction to the breaking forth of the Gospel from under the Cloud and restauration of Religion Doubtless the Spirit of God stirred up those generous spirits impatient of the torpid ignorance which by the cunning of Antichrist and his instruments had over-spread the world with indefatigable industrie to recover learning out of the rubbish in which it had laien buried a long time So that in a while the knowledge of the Greek Hebrew and Chaldee tongues in which the Scriptures were first written and of the Syriack and Arabick into which there were most famous and antient Translations and other Arts and Sciences by which the Writings of the Learned might be better understood were speedily brought to a wonderful splendor and perfection And then presently after these dawnings of Humane Learning Christ the Sun of Righteousness arose in the sincere preaching of the Gospel and expelled the darkness of ignorance and superstition out of many Nations in great measure 5. How is it possible that the Scriptures confessedly the rule of true Religion should be understood by us English-men or any other Christians without the help of humane Learning unless by immediate inspiration and the miraculous gift of speaking with and interpreting of strange tongues and other sudden Revelations which were peculiar to the Prophets and Apostles and those primitive times which none of you as I know pretend to and which to expect now were high presumption if not tempting of God The Original Languages of the Scripture cannot ordinarily be understood without Grammar Learning there is much Oratory in
them which cannot be understood and improved without skill in Rhetotorick specially the knowledge of Tropes and Figures is necessary least men affixâ— monsters on the Scriptures as the Anthrapomorphits Transubstantiaries and Consubstantiaries do There is the strongest reasoning and arguing therein and excellent method which cannot be rightly discerned without skill in Logick In a word there are none of the Liberal Arts no part of genuine Philosophie but may be useful and helpful for the more clear and solid understanding of the Scriptures Indeed these Arts and Sciences the Scriptures do not professedly teach but presuppose in those who will be expert in the word of righteousness 6. Must not those gallant Monuments of Learning and piety antient and modern lie without use as to us and be utterly lost as some of you have burnt all your books save the Bible if we have not Learning Indeed you may think it no loss but scorn us for using them though in our private studies yet sure it is great unthankfulness to God and those his instruments pride and sloth in our selvs and injury to the Church if we should wave such helps for the understanding of the Scripture and the state of the Church in several ages and places And tell me what do you think of this your book whether learned or unlearned let others judg Is it worthy to be read or no If no To what purpose was all this waste if yea how can it bee read and understood without humane Learning Though there are a thousand of books besides more worthy to be read then yours Nay the blessed Bible it self is wrested by them that are Vnlearned 2 Pet. 3.16 7. How could you have attained to any knowledge of the Scriptures of which you boast with the Jews Rom. 2.17 18 c. without the help of Humane Learning or have read them translated without it or heard them read as some of you know not one letter in an English Bible without it For I pray is not the learning of the A B C a point of humane learning And yet I am sure you cannot read the Bible without the knowledge of the Letters And if to be able to read and write English be a good gift of God though a small piece of humane learning sure much more to be able to read and understand the Scriptures in some good measure in the Original Languages Nay how could you hear of Jesus Christ and know the meaning of those learned words without humane learning The one being an Hebrew i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifying a Saviour the other a Greek word k signifying Anointed 8. Doth not this inveighing against Humane Learning proceed from a three-fold spring Dominus noster Jesus qui liberat nos à peccatis morte inferno Schind Pentaglot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. From Carnal Lusts Jesuites and Satan 1. From Carnal Lusts as 1. Pride which as it is usually accompanied with and cherished by ignorance for such as are proud know nothing 1 Tim. 6.4 but doat about questions and the most knowing the most humble Psal 19.13 1 Cor. 13.12 so who insult over Learning and Learned men more then the ignorant and unlearned Oh how sweet is it to proud Diabolical natures to sit in the Throne and make Learning stand Acts 25.16 as arraigned condemned and presently drawn to execution at their command Though this bee done but in your fancy yet it mightily pleaseth them But because Pride is scarce counted a Lust of the the flesh what say you of ease and sensuality They who have tasted Learning to purpose have found by experience that much study is weariness to the flesh Eccl. 12 13. and the work of the Ministry a painful work when men must give attendance to reading exhortation and doctrine meditate on these things give themselvs wholly unto them c. 1 Tim. 4.13 14 15 16. Now what an easie pleasant life have these who count humane learning so needless that they judg it dangerous and execrable You need take little or no pains for the instruction of the people Nay Mr. Haggar is not ashamed to say Take away humane learning and all men may preach as well as we nay better Is not this the singing of a Requiem But the lust of Covetousness and desire of filthy Lucre is another bitter root of this opinion and practice Though you have the cunning to cite Whore first who knows not that mean Artificers Day-laborers and broken Tradesmen who usually have large Parishes or rather Diocesses who say Sirs you know that by this craft we have our wealth Acts 19. ver 25. have got more by unlearned preaching or railing against Learning then by their Callings and if they follow them too they have two strings to their bow however they need not lay out their moneys on Books on their supposal Secondly from the Jesuits those Emissaries of the Prince of Darkness If the hand of Joab be not yet the head and hand of a Jesuits is in this though not discerned by all Jesuites and Pâ—â—â—â—s know well enough what deadly blows their Kingdom and cause hath received by the sword of the Spirit wiâ—â—â—d by Learned Arms I mean the tongues and pens of 〈◊〉 Learned as well as pious Champions which our Lord Christ â—â—th made usâ— of again and again to rout the Antichristian forces But in decrying Learning and Universiâ—ies you carry on the Jesuites design *) See Jus Divinum Ministerii Evangelii by the Provincial Assembly of London p. 62. c. Adam Conizen a politick Jesuite in his Politicks among other things prescribed for the reducing of Popery this is one To banish Learning out of the Common-wealth and that at once if it can conveniently be if not insensibly and by degrees And if you have not learned this subtilty of the Jesuite I pity you if you have borrowed it from Julian r) Speed's History p. 168. Primum vetuit ne Gaâ—iâ—ae sic Christianos â—umcupabat Poericam Rhetoricam aut Philosophiam discorent Theatot l. 3. c. 7. the Apostate who among other designs to root out Christianity forbad Christians the publick Schools and study of the Arts and Tongues Thirdly from Satan who hath a principal hand in this which I think needs no proof beside what hath been said but this His great design is to hinder the glory of God the Kingdom of Christ and the salvation of men he knows all this is done by keeping people from Christ that is done by keeping them from Faith that is done by keeping them from Scripture and the right knowledg of it This will be certainly done if prople be deprived of right Translations and Interpretations of Scripture which must needs be wanting if there be no Learning nor Learned men For it is as possible for people to see the letters and words wherein Scripture was written without open eies or to hear the sound of them without open ears as to understand the
Scripture without some skill in the original or without Translation by others In the former we see with our own eies in the latter with others but neither can be ordinarily without Learning So that it 's plain Satan will set up his Kingdom of Darkness where ever the light of humane learning is suppressed 9. To convince you and the rest of your Gang Suppose you meet with an Arrian that denies the Godhead of Christ you bring for your faith those words The Word was God he replies this Text onely proves that Christ is God by office as the Angels and Magistrates are but not by nature and gives this reason because the Article is wanting in that Text * John 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How without Learning wil you confute this Heretick I marvel These things I thought good to say to this unreasonable and unlearned opinion which would explode humane learning though much more might have been said if the opinion or opinionists deserved it knowing that if people be possessed with this perswasion that humane learning is unlawful whatsoever is done in way of indeavours to reduce simple seduced people from their errors will be in vain for they say All this is but the fruit of humane learning therefore to be sleighted yea abhorred SECT 2. H. H. p. 126. But you plead Humane Learning to be the glory of your Ministry sleighting all who have not served an Apprenticeship at Cambridge and Oxford calling your selvs Orthodox Divines and the other illiterate Mechanick men Reply 1. Reader I thought good to take in this which Mr. Haggar calls his second reason of dissenting from us in this place as properly belonging to this head under consideration which he hath miserably confounded in the building of his Babel Therefore 1. Where is it written that it is a sin to plead Humane Learning next to grace to be the glory of our Ministry To use your own words in the next pag. If there be such a place let us see it but if there be not for shame leave this idle fantastical reasoning 2. That Humane learning sanctified is a glorious ornament to us and our Ministry none but inhumane and illiterate men can deny since it 's no small piece of Moses his honor that he was learned in all the wisdome of the Egyptians as was said before i. e. in Mathematicks and Physicks c. Acts 6 22. as Doctor Hammond shews Now though we glorifie God for humane learning bestowed on his servants yet I say with the Apostle Gal. 6.14 God forbid that we should glory save in the cross of our Lord Jesus Christ c. 3. To say nothing of your scornful term serving an Apprenticeship c. It is false that we sleight all that are not University men for we do not onely honor some godly and learned Ministers who never were brought up at the feet of Gamaliel but the Reverend Commissioners for Approbation have upon examination approved some to be publick Preachers who never saw Cambridge or Oxford 4. It 's as false that we call all those Orthodox Divines who have as you scoffingly say served an Apprenticeship at Cambridge or Oxford we know some to be Heterodox the more is the pity as your brother Brown sometime u) See his Answer to Mr. Troughton Title page of Oriel Colledge in Oxford and it is as true that we call some other illiterate mechanick men and why should not we call a Spade a Spade SECT 3. H. H. p. 27. When you are put to it you will confess that Learning is but the Handmaid and Grace the Mistris But where is this written It 's one of your cunningly devised Fables 2 Pet. 1.16 Grace in the heart can do her work without a Maid 2 Cor. 12.9 Mark 16.15 16. Mat. 24.13 John 10.27 28. He doth not say if they have Humane Learning or been educated at Cambridge or Oxford Nay God threatens to destroy the wisdom of the wise 1 Cor. 1.19 and whom doth he chuse see 1 Cor. 1.26 27 28 29. And the Lord is so far from setting up learned men above unlearned that Christ saith Luk. 10 21. Jam. 2.5 Reply 1. You might have had the wit or honesty to have told us who they are that confess Learning is Graces Handmaid I confess I have heard it acknowledged that humane Learning is an Handmaid to Divinity But be it as you say yet we say withall that the maid must not perk it over the mistris as Hagar dâ—d over Sarah 2. When you shew us in what Scripture it is written that Christening of Children is a couzening of Children and that when we have done we make them seven times harder to be converted to the Faith c. pag. 121. we will shew you where that Apophthegme is written nay this is one of your cunningly devised Fables 2 Pet. 1 16. The word is rendred by some artificially composed by others as our Translation subtilly devised that they seem to bee true which indeed are false Store we have of such in your book as is obvious to the judicious Reader 3. What if Grace can do her own work without a maid yet a gracious Minister cannot do his work handsomely without humane Learning A Minister must be able to convince gain-saiers Tit. 1.9 Now how an unlearned Minister should ordinarily convince a learned Heretick I am yet to learn 4. I cannot but express some pangs of holy indignation at your gross but usual abuse of Scripture cited by you in this pag. out of Matthew Mark Luke John and the Epistle to the Corinthians 1. None of these places expresly speak of or against humane Learning what you speak from them is but by consequence onely and that very miserably 2ly Most of these places speak nothing directly in reference to Ministers as such but to people under a Gospel-ministry 3ly It 's granted that grace saves a man without learning though learning cannot without grace yet Ministers are to be considered in a double capacity As Christians and so it 's confessed grace can do his own work without the handmaid of humane Learning or as Ministers and so it must be acknowledged that grace cannot do the work of a Minister without humane Learning unless perhaps weakly and bunglingly This is no blasphemy against the God of Grace nor disparagement to the Grace of God 4. Because I hinted a little before in the general Mr. Haggar's miserable consequences I shall present some of them to the view of the Reader which indeed I had thought to have passed by in silence as unworthy to be named Mark 16.15 16 e. gr 1. He that believeth and is baptized shall be saved John 10 27 28. Therefore grace in the heart of man or woman can do her work without the maid of humane Learning 2ly Christs sheep hear his voice and follow him and none shall pluck them out of his hand Therefore grace can do her own work without a maid Beside what a
them so 1. From your own confession you make them all one with a forced maintenance but this wageâ— was not forced but free being a voluntary gift Numb 22.5 7.16 17. or tender sent from Balack and that by the Elders of Moab v Abutensis and of Midian who lived many hundred miles from Mesopotamia where Balaam lived who was killed * Diodat the Eâ—glish Annot on Num. 24 25. in the way as he was returning homeward Numb 31.8 And I pray which of the people pay or of the Ministers that receive and gather Tythes live at such a distance Secondly this wages is called a reward nay rewards of Divination Numbers 22.7 the Elders of Moab the Elders of Midian departed with the rewards of Divination in their hand and though our Ministers are called by some Divines yet they use no Divination nor inchantment against Israel Thirdly this reward whatsoever it was is called the wages of unrighteousness x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Critica Sacra or Calvin which word unrighteousness signifie all such injustice as is joined with injury to ourneighbour Now what injury is it to take from the people that which was never theirs when they buy or take leases of their Land it 's onely the nine parts they pay for if the tenth were sold them they should pay themselves a tenth part more or if it be so calâ—ed because it was again y) Lucrum ex scelere quaesitu Beza in Loc. sought for by wickedness being ready if it could have been done without impurity to curse the people of God whom hee knew to be blessed or because z) Estius it was a reward loved desired and expected for an unjust and impious work And are our Tythes for a flagitious and impious work Fourthly this unrighteousness without doubt is the same with iniquity a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insolentia legibus repugnans nequi ia improbitas iniquitas contra leges fas aequum commissa Scap. Lexicon mentioned in the 16 verse following Now that word signifies a transgression and so rendred by Beza whereby one doth willingly violate the Law Such was the sin of Balaam who knowing the will of God would fain have done the contrary Now to use your own words on some other account p. 60 and 58. whosoever committeth sin transgresseth the Law for sin is the transgression of the Law 1 Joh. 3.4 you can never make that a sin till you shew us what command we have broken in taking Tythes for all sin is the transgression of som Law Therefore the Apostle saith where there is b) Rom. 4.15 no Law there is no transgression beside Answer to your seventh Querie p. 53. Whether there be any sin or corruption incident to man That the Scriptures doth not reprove and make manifest in express terms 3. You have asserted but not proved that Tythes are wages of unrighteousness For now all may easily discern your abuse of Scripture but I assert and by the assistance of the Lord shall prove that Tythes are wages of righteousness * Certum est ea quae Ministris ratione sui Ministeâ— ii Debâ—ntur five DECIMA RUM nomine veniunt five ali insis deberi ex JUSTITIA Rivet in c. 14. Gen. exercit 80. p. 326. I will not wade into that controversie whether Tythes now are due jure Divino ye cannot deny That Tythes were once devoted to God for his service and whether they be of Divine institution still I believe it 's more then you can disprove Sure I am when Christ tells them of Tything Mint and Cummim he saith these ought ye to have done c) Mat. 23.23 and not to leave the other undone And I am as certain that the Apostle saith Do ye not know that they which Minister about holy things d) 1 Cor. 9.13 14. live of the things of the Temple And they which wait at the Altar are partakers with the Altar Even so hath the Lord ordâ—ined that they which preach the Gospel should live of the Gospel i. e. The Levites that did e) M. Mede p. 325. Grot. in Lâ—c. Minister about holy things there was their office did live of the things of â—he Temple i. e. of Tythes belonging to the Temple there was their maintâ—nâ—nce and the office of the Priests was to offer Sacrifice on the Altar and were fellow-sharers with the Altar i. e. with the Sacrifices offered thereon there was their maintenancâ— well therefore as in the Protasis of the similitude the wages was compared with the work So it must be in the Apodasis too and consequently to live of the Gospel must here express the wages as to preach the Gospel doth the work Indeed the word Gospel is no where else used in the New Testament for the wages and reward of good tidings but onely in this place yet the Septuagint f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so take the word in the Old Testament 2 Sam. 4.10 He thought I would have given him a reward for his tidings Now as the Levites and Priests had their maintenance out of that which was offered to God in the Law So God hath ordained that is appointed or given order that the Ministers of the Gospel should be maintained of that which is coÌ„secrated to him in the Gospel or else to use your own phrase p. 61. It is not EVEN SO. g) Ordinavit ergo Doâ—inus non praecipiendo ut accipiant sed dando potestâ—tem accipieâ—di Estius in loc Not that Gospell preachers are here commanded to receive but are allowed a power and liberty to receive as is manisest by the example of Paul and Barnabas ver 6. with 12.15 But to leave this Is not that Righteous which is equall Now is it not equall b) â— Cor. â— 11 that they who sow sprituall things should receive carnall things Augustine tells us that i'ts equall and reasonalbe that Tithes be paid because all things are the Lords by whom wee live c. Again doth not the law of this Nation ¶) Aâ— civill government is an ordinance of God Rom. 13.1.2 but this or that form or sort is an ordinance of mar 1 Pet 2.13 So is maintenance for the Ministry peremptorily enjoin the due payment of Tythes It 's so evident I need not prove it which makes H. H. c. grin their teeth at it But they need not The same Law of the Land that makes the tenth part ours doth make the ninth part theirs If we have no title to the tenth they have none to the Rest And are not the wholesome laws of Magistrates to be i) Rom. 13.1.7 1 Pet. 2.13.14 obeyed Indeed the Law of the Land permits 6l. in an 100l. but withall cautions that therefore usury is not to be concluded to be lawfull c. But it cautions no such thing in point of Tithes and till Mr. Hag. proves the sinfulness of Tithes They are not
the servants were that would have pluckt up the tares as not pertinent to the signification of the parable yet he tells us who the tares are c. ver 38. The children of the wicked one yet ver 29 30. do not forbid either excommunication of hereticks for you say you cast such our p. 109 or execution of malefactors as murderers thievs c. by the civill power as you insinuate but rather foretell that such shall be in the Church til the end of time as our Saviour expounds it vers 39 40. The Ark e) Aug Ep. 146. containes the Raven as well as the Dove till the deluge passe away Neither doth the housholder absolutely forbid the pulling up of the tares but least the wheat be rooted up with them but whâ—n there is no such danger it 's clearly implyâ—d the tares may be pulled up but if they cannot be beâ—d stinguished or safely separated from the wheat both are to grow till the harvest But I professe I cannot see to what purpose you bring in this place unlesse you and your paâ—ty be the beasts that tread down the Tyth-corn unlesse you be of that mind to let it continue till the day of judgment 3. Let the Reader observe that H. H. cannot deny Gospell-maintenance to Gospell Minâ—sters the Apostles Arguments are so clear f) Cornel. à Lipid in 1 Cor 9. 1. From the example of other Apostles ver 5.2 From the simiâ—itudes of souldiers shepherds and husbandmen v. 7.3 From the Law of Moses v. 8.4 From the example of Priests and Levites in the Old Testament v. 13.5 From the Ordinance of God and Christ v. 14.6 From the nature of the thing it self v. 11 As a labourer is worthy of his wages yet he concludes this Section with rayling which he cannot do with reaâ—onâ—ng which shall have no other reply THEN WHAT IS MADE except it be The Lord Rebuke thee CHAP. XX. Of the Magistrates Power SECT I. H. H. p. 124. The fourth Reason of our separation is the Magistrates sword by which you have been upholden these many years c. Reply 1. In your 52. p. falsly printed 24. you truly cite diverse Scriptures to prove we ought to be subject to Magistrates 1 Pet. 13 14 15 Tit. 3.1 1 Tim. 2.1 2. Rom. 13. Now wheâ—her you do not contradict your self in denying here their power and drawing us from it I leave it to any rationall man to judge 2. Whether you do not or would not wind in another piece of Popery concerning the exemption of the Clergy as it 's called from the secular power let the wise consider But. 3. The Ministers of Christ have as clear an interest in the Magistraticall power of this Nation for the preservation of their persons and prevention of their wrongs and provision for their rights as any of the good people of the Common-wealth of England For 1. It s our birth-priviledge g) Act. 22.28 we have not bought it but were born to it and therefore if unjust persons do injustice to us we are free to complain and to make use of the Mâ—gitrates power for justice against them for he beareth h) Rom. 13. â— no the sword in vain But you would have the Ministers of the Gospel moâ—e miserable then the meanest English-man in this land who by birth-priviledge may implead any that detain their Rights from them 2. As it is our birth priviledge as men so it is our perogative as we are Christians nay as we are the Ministers of Christ The Law and Authority of the Magistrate reacheth to us and to our right as well as to any other For this end among others are they set up and ordained of God that we as well as others as occasion serves may seek to them for justice It hath been said by an antient Father i) Decimae ex debito requiruntuâ— c. Agustin Tythe is required as due debt And they that will not give the tithe to whom it is due invade upon the right of others which is not theirs 3ly As Ministers faithfully and freely submit to all their lawful commands so are they tyed by the law of God and this nation to protect us in all lawfull and just complaints and therefore they are called Gods k Psal 82.6 with Joh. 10.34 now God regardeth not persons Deut. 10.17 but without respect of persons judgeth according to every mans work 1 Pet. 1.17.4 The Low-Dutch confessiâ—n â—uns thus We believe that Magistrates are not only to believe the civill state but also the Ministers of the Word that THEY be maintained c. Indeed when there was no Christian Magistrate to relieve his wronged Ministers God then as Lord chief Justice did punish the sin of Sacriledgeas on Ananias and Saphira c. SECT 2. H. H. Ibid. Unto the Magistrates sword you have applyed your selves when poor souls out of conscience have denyed you to eat of the milk of that flock which you never fed and to tast the fruit of that vine-yard which you never planted c. Reply 1. This hath been answered before in Chapter foregoing s 8. concerning the flock and milk Vineyard and fruit 2. If fruit and milk be denyed by your poor souls I fear it is not out of conscience but covetousnesse That may swim in the top but this lyes at the bottome and yet too vâ—sibly discovers it self Though I grant they may deny out of conscience too but erroneous 3. Our Application to the Magistrate is no sin I trow when people out of malice or avarice not out of want or weaknesse refuse to pay us our dues for what law have we broken thereby since sin is a transgression of the Law Indeed the Apostle saith It is a fault m 1 Cor. 3.7 Camero â—nd Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word there signifies a defect or failing or low pitch of a Christian but not such as can be absolutely and universally counted a sin as not being against any precept All you can have from that Scripture is to use your own words p. 125. is that it is a diminution a lesse degree of Christian perfection But if it were a sin then it lyes in this in that one Christian did implead his Fellow-christian before Heathen Tribunalls or as the Apostle saith v. 6. before unbelievers or infidells not using that method prescribed by Christ to Christians Mat. 18.15 c. If our Magistrates were Heathens we would swallow our complaints though perhaps you count all heathens that are not baptized after your new mode and according to the Apostle suffer wrongs and be defrauded but ours blessed be God are not such SECT 3. H. H. You plead you have right to it Tithes I suppose you mean from Scripture and that you can prove the right from Scripture Thus have you made the Kings and Rulers of the Nations drunk with the wine of the wrath of the fornication c. Revel 17.13.14 Reply 1. Hath
M. Haggar no right to his house or horse c. unlesse he can produce an expresse place of Scripture where he hath fair evidences for the one and toll'd in the Fair for the other 2. You have been told that we have as good a right in the tenth part as the people have in their nine parts and if our people have liberty to seek redresse in case any shall wrong them in the nine parts or any part thereof then have we the same in case of the tenth 2. I discern your cunning craftinesse whereby you lye in wait to deceive what Scriptures we have brought justly against Antichrist you bring unjustly against us that your holy Father of Rome may not be so called This is your design Gallant service Sure his Holinesse will reward you with an hallowed sword or a Phoenix-feather as he hath done some other of his Champions As you cry against our carnal weapons p. 132. When your predecessors at Munster used those carnall weapons n) Sleid. com â—â—â—o A. D. 153â— you falsly father on us What is set down in H. H. two last leavs is but an idle repetition of the samethings or else Quakers and Billingsgate language and therefore I will not trouble my self or the Reader with any farther reply Only let him take notice thaâ— if all his four Reasons were granted they are no grounds for Separation from us For the strength if there be any of his Argument may be thus discerned That Church which is built on humane learning Infant-baptism Tythes and the Magistrates sword may be lawfully separated from but such is the Church of England c. Therefore I say the Major and Minor are both false and H. H. can never make them true while the world standeth I will give his Argument again if he will be beholding to me whosoever doth causelesly and unjustly separate from a Church is a Schismatick But Mr. Hag. c. do causelesly and unjustly Separate Therefore The Major is true by the unanimous consent of antient moderne Divines to say nothing of Scripture who describe Schisme by an unjust separation c. The Minor is proved because there is no Scripture to warrant a separation on all or any of those fore-mentioned grounds which H. H. calls four Pillars c. But enough of this which hath learnedly largely and Religiously been spoken to by others and left to the Candid Reader to consult and consider with Prayers to the Throne of grace that it may find favour in the hearts of Gods people and be crowned with his blessing FINIS Solides Honos Gloria Books Printed for Tho. Paâ—khurst at the three Crowns c. A Learned CoÌ„mentary or Expositiâ—n upon thâ— I Chapter of the second Epistle to the Corinthians by D. â—â—ch Sibbs published for the publick good by Tho. Manton Fol. The dead Saint speaking to Saints and Sinners living in severall Treatises viz. The fulness and greatest evill that is in sin on 2 Sam. 24.10 The love of Christ to his spouse on Cant. 4.9 Nature and Royalties of Faith on Joh. 1.15 The slowness of heart to believe on John 1.50 The cause figns and cure of Hâ—pocrisie with motives and helps to sincerity on Isa 58 2. The wonderfull workings of God for his Church â—nd his people on Exod. 15.11 Never before published by Samuel Bolton D. D. late Mr. of Christ Colledge in Cambr. Folio Four profitable Creatises very usefull for Christian practice viz. The Killing power of the Law The Spirituall Watch The New Birth Of the Sabbath By the Reverend William Fenner late Minister of Rochford in Essex Mr. John Cotton his practical Exposition on the First Epistle of John the second Edition corrected and inlarged A theatâ—e of flying Infects wherein especially the manner of right ordering the Bee is excellently described with discourses Historical and Physicall concerning them with a Second part of meditations and observations Theological and Moral in 3 Centuries upon the same subject by Samuel Purchas M. A. in 40. Catechizing God's Ordinance in sundry Sermons by Mr. Zachary Crofton Minister at Buttolphs Aldgate London the second Edition corrected and augmented The godly mans Arke in the day of his distresse discovered in Divers Sermons the first of which was preached at the Funeral of Mrs. Elisabeth Moore Whereunto is anexed Mrs. Elisabeth Moores Evidences for Heaven composed and collected by her in the time of her health for her comfort in the time of sickness By Ed. Calamy B. D. Pastor of the the Church at Aldermanbury Peoples Need of a living Pastor at the funerall of Mr. John Frost M. A. by Mr. Zach. Crofton The Gale of oportunity and the Beloved Disciple by Thomas Froysell in 80 The Wedding Ring sit for the Finger in a Sermon at a Wedding in Edmonton by William Seâ—ker Enchiridion Judicum or Jehosaphats Charge to his Judges Together with Catastrophe Magnatum or King David's Lamentation at Prince Abners Incineration By John Livesey Minister of the Gospel at Atherton The Journal or Diary of a thankfull Christian a Day-book of National and publick personal and private passages of Gods providence to help Christians to thankfulness and experience By John Beudle Minister of the Gospel at Barnstone in Essex large 8. Mr. Robinsons Christian Armor in large 8. Book of Emblems with Latine and English verses made upon Lights by Robert Farly small 8. A most Excellent Treatise concerning the way to seek Heavens Glory to flye Earths vanity to fear Hells horror with godly prayers and the Bell-mans summons 12. Johnsons Essayes expressed in sundry Exquisite Fancies Sion in the house of mourning because of Sin Suffering being an Exposition on the fifth Chapter of the Lamentations by D. S. Pastor of Vpingham in the County of Rutland Groans of the Spirit or a Trial of the truth of Praier A Handkercher for Parents Wet-eyes upon the death of their Children or Friends The one thing necessary by M. Thomas Watson Minister of Stephens Walbrook 8. A Plea for Alms delivered in a sermon at the ' Spital before a solemn Assembly of the City on Tuesday in Easter week April 13 1658. by M. Thomas Watson Minister of Stephens Walbrook 8. Moses unvailed or those figures which served unto the pattern and shadow of heavenly things pointing out the Messiah Christ Jesus briefly explained whereunto is added the Harmony of the Prophets breathing with one mouth the mystery of his coming and of that redemption which by his death he was to accomplish To confirm the Christian and convince the Jew very profitable and full of comfort By William Guild Minister of God's Word at King-Edward in Scotland ΤΑ ΔΙΑΦΕΡΟÎΤΑ or Divine characters in two parts acutely distinguishing the more secret and undiscerned differences between 1. The Hypocryte in his best dresse of seeming virtue and farmal duties And the true Christian in his reall graces and sincere obedience As also between the blackest weeds of daily infirmities of the truly godly eclipsing saving grace and the reigning sins of the unregenerate that pretend unto that godliness they never had By that late burning and shining Lamp M. Samuel Crook B. D. late Pastor of Wrington in Sommerset Folio There are going to the Press some new pieces of Mr. William Fenners late of Rochford in Essex never yet Printed preserved by a special Providence one of which is a Second part of his wilfull impenitency being five Sermons more that he preached upon the 18. of Ezekiel and the 32. ver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Saint's Worthiness and the world's worthlesness both opened and declarad in a Sermon preached at the funerall of that Eminently Religious and highly honoured Knight Sir Nathanael Barnardiston August 26. 1653. By Samuel Faireclough Pastor of the Congregation at Ketton 40. The Agreement and resolvtion of several Associated Ministers in the County of Cork for the Ornaining of Ministers The Sacred Ordinance of Ordination by Imposition of the hands of the Presbytery As it was lately held forth in a Sermon preached at the solemn Ordination of Ministers in the City of Norwich June 11 Anno 1656. By John Brinsley Minister of the Gospel at great Yarmouth 80. The Life and Death of M. Ignatius Jurdain one of the Aldermen of the City of Exeter who departed this life July 15 1640. The second Edition published inlarged by Ferdinan Nicolls Minister of the Gospel at Mary Arces Exon. The dangerous rule or a Sermon preached at Clonmel in the Province of Munster in Ireland upon Aug. 3. 1657. before the Reverend Judges for that Circuit By S. L. Master in Arts and lately fellow of C. C. C. in Oxon. The womans glory a Treatise first asserting the due honour of that Sexe By manifesting that Women are capable of the highest improvements The second Edition inlarged By Samuel Torshell Holy things for holy men or the Lawyers Plea non-suited c. In some Christian reproof and pity expressed towards M. Prynn's book Intituled The Lord's Supper briefly Vindicated by S. S. Minister of the Gospel Divine Principles or a Scripture Catechism c. Good Company being a collection of various serious pious Meditations usefull for instruction consolation confirmation By J. Melvin Minister of the Gospel at Vdimer in Sussex A Religious Treatise upon Simeon's song or instructions how to live holily and dye happily by T. Woodroffe B. D. Pastor at Kingsland in Hereforshire An Antidote against H. Hagger's poisonous Pamphlet Intituled The Foundation of the Font discovered or a reply wherein his audaciousness and sophistry in arguing against infant baptism Discipleship Church-membership is detected his cavils against M. C. M. B. and M. Hall are answered c. By A. Houghton Minister of the Gospel at Prees in Salop. 4. Five Sermons in 5 several ways of preaching the 1. in B A. way the 2. in B. H. way the 3. in Dr. M. M. C. way the 4. in the Presbyterian way the 5. in the Independent way of preaching by A. W. Minister of the Gospel The Reformation in which is reconciliation with God his people or a Catechism unveiling the Apostles Creed with Annotations in which Faith Ordinances and Government are professed as in the Primitive times in oppositon to all Errors and Heresies by W. K. Minister â—f the Gospel FINIS