Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	new_a	scripture_n	testament_n	8,305	5	8.0705	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86599	An antidote against Hen. Haggar's poysonous pamphlet, entitled, The foundation of the font discovered: or, A reply wherein his audaciousness in perverting holy scriptures and humane writings is discovered, his sophistry in arguing against infant-baptism, discipleship, church membership &c. is detected, his contradictions demonstrated; his cavils agains M. Cook, M. Baxter, and M. Hall answered, his raylings rebuked, and his folly manifested. By Aylmar Houghton minister of the gospel of Jesus Christ, and teacher to the congregation of Prees, in the county of Salop.	Houghton, Aylmer.	1658 (1658)	Wing H2917; Thomason E961_1; ESTC R207689	240,876	351

2.13 14 15. Tit. 3.1 1 Tim. 2.1 2. Rom. 13. Is not the Scripture full of these things and yet you do call for Scriptures Surely you read so many other books that you forget to read the Scriptures c. Reply 1. Mr. Baxter said The new Testament speaks sparingly of an Oath before a Magistrate War Sabbath c. not as if he held it made no mention at all of them as you would make others believe For if it speak sparingly it 's not a total silence 2. It seems you are not gotten yet into the highest Forme of the old Anabaptists s) Sleid. Comment lib. 10. Docent non licere Christianis fo●o contendere non gere●e Magistratum nonjus●urandum dicere non habe c quod proprium sed omnia debere esse omnibus communia who denied a Christian Magistracy 〈◊〉 Mr. Baxter saith and you make no Apologie for them and an Oath before a Magistrate concerning which that place in the Hebrews speaks nothing and the lawfulness of War too I am glad you are not so high flown but how soon you may be the Lord knows t) 2 Tim. 3.13 for evil men and seducers shall wax worse and worse 3. I appeal to your own conscience whether Peter or Paul when they wrote sp●ke of Christian Magistrates in the places cited by you though we are bound to those rules since the Lord hath blessed us with Christian Magigrates 4. You bring us no Scripture in the New Testament for the Sabbath as you did for the other particulars mentioned by Mr. Baxter I might therefore draw ●s ●igid a conclusion against you as you do in other things against Mr. Cook Mr. Baxter c. but I had rather be a pattern of Christian charity then of groundlesse jealousie In this then either you subscribe to the main of Mr. Baxter's position or else you have said enough as to the Sabbath in your p. 13. as peradventure you imagine 4. As for the charge upon Mr. B. that he forgets to read the Scripture in reading so many other books and your counsel to lay them aside c. they are both unworthy of any answer The one savoring of Pride and uncharitableness the other of ingratitude at least for the labors of the Learned Onely Sir before I part I pray tell me if you had never read any book but the English Bible how could you have empanell'd two Grand Juries v) Chap. 5. sect 14. 16. consisting the one of 22 and the other of 21 as hath been said to serve your ends or have confuted as you think Mr. C. Mr. B. M. Hall c. And to what purpose was your book written if we must give our selvs wholly to read and ●●●dy the Scripture● SECT 6. H. H. In your Second Position you say That the great difficulties of a point is no proof that it is not truth and a thing is not therefore to be rejected as not of God because it is not easie to understand You affirm also that multitudes of silly Ignorants do the same In all which I shall not oppose you Reply 1. I am glad that Mr. Baxter and you can hi● 〈◊〉 in any thing Here it seems you can shake hands and 〈◊〉 friends It 's well if it be not like Joah's ●iss 2. Will not any sober judicious Christian conclude from hence without breach of charity that you are one of th●se ●●●y ign●rants whom Mr. Baxter 〈…〉 or four lines following For because 〈…〉 no● spoken plainly in your sense of Infant-baptism therefore you neither believe it nor practise it SECT 7. H. H. You say If a subtil Pagan should come amongst the people and dispute that your Scriptu●e is not the Word of God and that Christ Jesus is not the Son of God he would silence them more ●hen the Anabaptists can do Answer Here Mr. Baxter rather si●●th with Pagans and Atheists that deny both God and Christ and the Holy Scriptures then with those which are fa●sly called Anabaptists Though we honestly ow● God and Christ and the Scriptures and desire to plead nothing else for our practice for which cause he crieth out against us in his ●enth Position calling us bruit beasts and nothing 〈◊〉 because we call to him for Scripture to prove his practice yet now hee makes as if Atheists and Pagans had more to say for themselvs then we All which I leave to God and the impartial Reader to judge Reply 1. How dare you say without blushing that you are f●●sly called Anabaptists if you truly say that you are baptized again p. 24. If you speak truly in one place you speak falsly in the other u) Chap. 6. sect 3. but this hath been hinted before 2. If you did honestly own the Scriptures you would not so dishonestly wrest them as Jer. 2.12 13. p. 8. nor so dishonestly play with them as Rom. 3.12 Isa 45.5 Joh. 1.20 p. 29. to say nothing of the Scriptures abused by you in this very 32 p. and many other in your book 3. It 's an unchristian charge that Mr. B. rather sides with Atheists then Anabaptists now truly so called When he pities or reproves with pity a multitude of silly ignorant Christians who are less able to answer a subtil Pagan about the authority of the Scripture and Deity of Christ then an Anabaptist about rebaptizing Are not those more difficult points then these present under debate What siding is imaginable in this Must Christ be said to side * Mat. 11.10 21 22 23 24. with Tyre and Sidon and Sodom rather then with Corazin Bethsaida and Capernaum because he tells them it shall be more tollerable for the former then for the latter in the day of judgment what blasphemy would this be 4. It 's a notorious untruth that Mr. B. calls you bruit beasts onely because you call for Scripture to prove his practice No but for renouncing reason or evident consequences drawn from Scripture which you do in the present case All which I also leave to God and the impartial Reader to judge SECT 8. H. H. pag. 33. Mr. B. speaks great swelling words of vanity viz. He will hazard all the reputation of his understanding on it that there is ten times more to be said for Free-will then can be said against Infant baptism yea it is twenty times more difficult and yet you offer to dispute it with any man and must it therefore be true Answ 1. As for the reputation of your understanding I will not say what I judge what it 's worth 2. If you had said There is ten times more to be said for Free will then for Infant baptism you had hit it right Lastly whereas you say Free-will is such a difficult point I am not of your judgment in that For I believ it 's easie to them that will understand to know that no man in or of himself without God hath any free will or power to think or do that which

the end of the Law for that is the Commandement l) 1 Tim. 1.5 7 8 9. as appears by the coherence is love out of a pure heart a good conscience and faith unfeigned What more can be said of the Gospel-Covenant as now dispensed then to bring us to Christ Faith unfeigned c. SECT 3. H. H. p. 55 56. The old Covenant did properly belong to the fleshly seed which had but the promise of an earthy Canaan under the curse bringing forth children to bondage Gal. 4.24 25. sealed by the blood of Bulls c. Heb. 9.19 20. and found fault with Heb. 8.6 c. Reply 1. Here is another piece of pure Socinianism viz. The old Covenant had but the promise of an earthly Canaan But by you● leav● i● held forth also spiritual and eternal blessings by Christ E. gr beside the foregoing instances m) Ames medul●l 1. c. 38. n. 23. Redemption in Melchizedecks person and b●essing Gen. 14 with Heb. 7 Vocation Heb. 11.8 9 10. Justincation Rom. 3.3.9 Sanctification Deut. 30.6 with Col. 2 11. and Glorification in heaven whe●eof that earthly Canaan was a Type Heb. 4.1 and Chap. 11. ver 13.14 15 16. 2. The Covenant of Grace though it hath been one and the same for substance since Adam's fall yet it hath been dispensed gradually as plants bruits and men come to their perfection in their kind by degrees as is evident if we consider how little at first was revealed to Adam fallen more to Noah more yet to Abraham far yet more to Moses and the Church in his time c. and yet more plentifully in David's and Solomon's time and more fully in the latter Prophets E. gr A Child is put into a Covenant for a Living enjo●es the benefit of it and is educated answerably though for the present he understands but little of the privileges and engagements of the Covenant but when at years is more fully instructed in the nature of the Covenant that he may perform the Articles and reap the benefits of it So was Israel n) Ezek 16.34 36 c. Hos 11 1. Gal. 4.1 23. owned in Covenant with God from its Infancy c. So then it 's true the Covenant of Grace is now more clearly and perfectly dispensed yet it follows not that the former Covenant was not a Covenant of Grace but rather the Covenant of Grace in another dresse Hence the New Covenant is a better Covenant i.e. gradually not specifically and the Old Covenant o) Heb. 8.7 8. faulty not simply for it was the institution of God but comparatively God complaining p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word signifies of it's imperfection in respect of man's corruption and promising an higher dispensation 3 We must distinguish between the right use the godly made of the Old Covenant acording to God's primary intention and the misapprehension and the misapplication thereof by most of the Jews On the former account it was a Covenant of Grace as the foregoing instances shew on the latter it was lookt on as the Covenant of Works most of them expecting Justification c. by the works of the Law or partly by Works and partly by Faith which indeed are inconsistent For they were bound to take God for their God for justification which could not be but by Christ though not so clearly known and then to square their lives according to the Law as an evidence of that Faith Notwithstanding it 's granted that those commands in that Covenant were needful to drive them to the promise as well as the promise applied by Faith was to draw them to obedience of those commands But when they mistook the proper use of this Covenant and sought for justification by the Law they fell under the curse and condemnation of it q) 2 Cor. 3.6 ● 9. thus separating the letter from the Sprit it became a ministry of Death and condemnation but taken with the Spirit and used by Faith it was a Ministry of life and salvation to the faithful in those times yet this doth not make it a Covenant of Works no more then now the New Covenant among us because too many professing to embrace that covenant seek righteousness by their own works without a lively faith in Christ SECT 4. H. H. p. 56. Paul knew as well the intent and meaning of the Covenant of God with Abraham as Mr. B. and Mr. C. and yet he applieth it not to a fleshly seed Gen. 17.7 with Gal. 3.16 29. Rom. 4.13 9 7.8 c. Reply 1. You do not offer any proof that one and the same seed is to be understood in Gen. 17.7 and Gal. 3.16 your bare word will not be taken and that for these ensuing reasons to the contrary 1. The seed in Gen. 17. is called r) Gen. 17.7 8 9 10. four times Abraham's seed after him and twice after him in their Generations implying that Abraham was the primary party in covenant and his seed the secondary succeeding in time and dignity but Christ as to his person ſ) Joh. 8.58 was before Abraham and in the Covenant of Grace his Superior yea his Lord s) Psal 110.1 with Mat. 22.44 as well as Davids 2ly That seed imports many as ver 8. I will be their God but Christ is one as the Apostle urges in that place 3. That seed had their several generations or births successively springing up as ver 7. and 9. Their generations so had not Christ 4ly All the males of that seed were to be circumcised which were great multitudes but we cannot say properly that all the males of Christ were circumcised The coherence would afford more reasons if there were need 2. Admit which is not yet granted that Christ mystical i. e. the members with Christ the Head make one Christ * 1 Cor. 12.12 or blessed seed it makes nothing against their being of many in covenant visibly who fall short of justification and salvation Our question is not concerning the saving benefits of the Covenant certainly known to the seacher of the heart onely but concerning external being in Covenant according to God's gracious grant Now the place in Gen. ●7 shews that not onely Abraham and his children but Proselytes and their children were taken into covenant which grant was never repealed by God but often confirmed in the Old and New Testament the proofs whereof stand firm in Mr. C. book which you pretend to answer 3. The Apostle refers to Gen. 15. u) Gen 15.6 9 10 c. where after Abraham had professed his faith in that promise ver 5. and thereupon was accounted righteous ver 6. The covenant was confirmed by sacrifice God saying ver 18 In that same day Vnto thy seed have I given c Now this confirmation was 430 years before the Law Whereas that which is mentioned Gen. 17.7 was not so long a time as is v) See Pareus on Gal. 3.16 exactly and largely shewed

and may for the future also for you leave the substance of his book unanswered CHAP. IX Of Mr BAXTER'S Ten Positions SECT 1. H. H. pag. 31. You say pag. 3. It hath pleased the Holy Ghost to speak of some things in the Scripture more fully and of others more sparingly and where God spake more sparingly the thing must needs be more difficult and yet truth still Answ But he never speaks of Infant baptism in all the Scripture neither fully nor sparingly Then none of his truth nor ever was Reply 1. If you could or would speak properly you would or should have said Either fully or sparingly but as you express your self you grant that Infant-Baptism is spoken of in Scripture one way or other For two Negatives in our language make an Affirmative but I will not insist on this 2. Whether the Scripture speaks of Infant-baptism I hope it appears already in part to the impartial Reader and afterwards will be further cleared 3. The Scripture speaks neither fully nor sparingly of baptismal boots baptismal breeches and other shifting garments used by your party therefore by your arguing your Mode of Baptizing is none of God's truth nor ever was SECT 2. H. H. You instance in 4 particulars but that which is pertinent to the matter in hand is your fourth viz. The New Testament speaks more sparingly of that which is more fully discovered in the Old What need the same thing be done twice except men should question the authority of the Old How silent is the New Testament concerning a Christian Magistracy which made the Anabaptists of old deny it where find you in the New Testament a Christian that exercised the place of a King or Parlament man or Justice of the Peace or the like And so of an oath before a Magistrate of War and of the Sabbath how sparing is the New Testament and why because enough is said of them in the Old To all which I answer you have spoken many words to no purpose c. Reply 1. How pittifully you contradict your self the meanest may see by comparing together the beginning and close of this Section For you said Mr. Bazters fourth Instance is pertinent to the matter in hand and here in the end you say he hath spoken to no purpose How can it be pertinent and yet to no PURPOSE 2. Why are not the other pertinent and to purpose because you could not answer pertinently and to purpose For in Mr. Baxters 1 Case he saith p) Plain Scripture proof for Infant-Baptism p. 3. the word is not spoken to Infants therefore it speaks more sparingly of them yet for the comfort of godly Parents God hath much more fully revealed his mind concerning their children then of wicked and open enemies In the first that Infant-baptism is not so great a point as many make it except by the dangerous consequences ensuing therefore more sparingly mentioned In the second Infant-baptism was not controverted then as some other points yet Scripture is sufficient to direct us for the determination of this too if we have wisedom to apply generall rules to particular cases and have senses exercised to discern the Scope of the Spirit Your silence to all which wee will take for consent SECT 3. H. H. Where as you say That which is spoken on in the Old Testament need not to be spoken of again I Ans●er Infant-baptism is no where spoken of neither in the Old nor New Testament therefore you ought not for shame to speak of it Reply 1. This Answer of yours might have been spared if you had read Mr. Baxter a little further q) Pag. 4. The main question is At what age members are to be admitted into the Church Now this is as fully determined in the Old Testament as most things in the Bible and therefore what need any more 2. It 's horrible audaciousnesse for you to say Infant-baptism is no where spoken of in the Old or New Testament If you mean in so many syllables it 's granted already If you mean not so much as by good consequence we say so it 's spoken of as womens receiving the Lord's Supper giving thanks at meals praier in and with our Family c. and therefore you ought not for shame speak against i● SECT 4. H. H. p. Ibid. As for your saying Where find we a Christian Magistrate in the New Testament I Answer Surely you have forgotten the Deputy Acts 13.12 and the Eunuch Acts 8.27 37 38. and what say you to Erastus the Chamberlain of the City Rom. 16.2 3. and likewise those Saints of Cesar's houshold Phil. 4.22 Reply 1. Answer hath been made to your two former instances r) see chap. 5. sect 9. which may satisfie any judicious Reader I wonder at this vain repetition of yours unlesse it should be to make up the number of your sheets I know not the caus 2. In your p. 13. You think you have found a Lord Deputy and a Lord Treasurer and you would fain find here a Lord Chamberlain too Would you set up these Officers again if you were to model and mould the State a new But to give you your due you do not dare not affirm Erastus to be a Lord Chamberlain or a Christian Magistrate onely you speak very gingerly What say you to Erastus c. Therefore I say 3. I find mention made of Erastus in Rom. 16 23. not 2.3 where in the Greek ſ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called a Steward Now that a Steward of any Town or City is or hath been called usually and properly a Magistrate is more then I know or perhaps you can tell Onely this I must tell you you might as well call Gaius a Christian Magistrate of whom in the same verse honorable mention is made viz. that he was Paul's Hoste and of the Church and then he that lately or heretofore in these parts have entertained Mr. Haggar and his Church must be a Christian Magistrate too 4. I dare not say that the Christians in Rome specially they that belong to the Emperors family call'd Saints of Cesars houshold Phil. 4.22 were Christian Magistrates If so speak out and prove it if you can 5. You wrong Mr. Baxter in charging him to say Where find we a Christian Magistrate in the N●w Testament Indeed he saith How silent is the New Testament concerning a Christian Magistracy but presently after within three lines explains himself How sparing is the New Test c. And you that take upon you to find so many Christian Magistrates in the New Testament cannot find one Christian there that exercised the place of a King or Parlament man or Justice of the Peace c. and so his Quest for all your fair flourish is quite left unanswered by you SECT 5. H. H. p. 32. For an Oath did you never read in the New Testam Heb 6.16 And for War did you never read Luk. 3.15 Act. 10.1 For subjection to Magistrates 1 Pet.