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
whom you bring in the right order according to the Centuries wherein they lived 3. You repeat one and the self same Author twice and make a needlesse distinction to increase the number of your Jurers as Cassander p. 18. numb 7 10. 4. You set them together by the ears and make them contradict one another as is obvious to any judicious eie that will compare v) Pag. 18 19. your Origen Cassander and Cyprian together Thus with a flourish of humane learning you would blear the eies of the world but especially your silly Proselites If you are guilty of dissembling your learning it may be well suspected that you are a Wolf in a Sheeps skin and the rather because you say p. 39. We know you are Scholars SECT 17. Hen. Hag. p. 20. Thus out of the mouths of your own Poets you have it and by them confessed That baptizing of babes is will-worship c. Reply 1. I will forbear to say to you as you to Mr. Hall p. 10. A wretched lie But I dare say that not any one of the aforesaid Authors do so much as mention will-worship This is your own absurd and ridiculous inference * Page 19. you rack the holy Scriptures as Jer. 2.12 13. p. 8. no marvel therefore mens writings 2. You said p. 19. That it is Will-worship and Idolatrie appeareth by their own confessions as followeth But as no mention is made of will-worship much lesse of Idolatrie least of all that we confesse it For shame give over lying and if you love your soul think seriously of that Scripture which is brought by you p. 2. All liars shall have their part in that Lake which burns with fire and brimstone which is the second death Rev. 21.8 3. Lay aside those that are challenged neither have you here a sufficient number to make a Jury unlesse on the former account if there be yet they are not agreed upon the Verdict SECT 18. H. H. Thus having discovered the foundation of the Font and having shewen whence and when and by whom Infant-Baptism came I leave it to the view of all Onely for better satisfaction the book is suddenly to be reprinted and is intituled as followeth A very plain and well-grounded Treatise concerning Baptism c. Reply 1. How many untruths are here tackt together You have neither shewed whence nor when nor by whom Infant-baptisme came in 2. You have discovered your own vanity folly want of ingenuity peity and learning to the view of all 3. Were we with Child you would make us long after your Treatise else you would not give such timely advertisement of it unlesse it were to spare the labour in a Diurnal But either it is stifled in the womb or will come forth with sharp teeth as x) Speeds History of Great Brit. p. 882. Richard the third was born for it is now four years since you hinted the sudden reprinting of it by whom to be sold where and what title But for my part I have neither seen nor heard the printing of it much lesse the Reprinting CHAP. VI. Of Constituting Churches and Church-members SECT 1. H. H. p. 23. In this our stating the Question you say diverse things must be animadverted that we deceive not our selves and others through darkning the truth by words without knowledg For we deny that Churches are constituted by baptizing or sprinkling of Infants I Answer It 's to be observed that Mr. Cook can say nothing nor give any answer in the least to our Writing as we wrote them and therefore he cunningly saith That in stating the Question many things must be animadverted or changed in the mind and then he states the Question according to his own mind c. Reply 1. I desire the Reader to peruse the Narrative of Mr. Hag. p. 21 22. concerning an offer of reasoning with some Ministers at Stafford about Baptizing which Narrative is too long to transcribe But this I say it may be justly suspected to be untrue because of Mr. Haggar's misrepresenting Mr. Baxter and Mr. Cook in other particulars as hereafter shall be made evident And whereas he saith not without abuse of Scripture y) Psal 53.5 They were in great fear where no fear was as appears by Mr. Cooks Epistle Truly no such thing pppeareth to my best observation but rather the contrary as appeareth by his eighth Reason z) See Mr. Cooks Epistle before his Font Uncovered which together with the other seven you might have done well to have answered if you could 2 Do not abuse Mr. Cook and triumph before the victory It 's rather to be observed that you can say nothing to Mr. Cooks Answer in three particulars at the least there mentioned or else you would not have passed them by in silence 3. All orderly reasoning requires the right stating of the Question at first yet our Writings are fully answered though as you wrote them they needed clearing For I am perswaded you know not what is meant by Constituting Churches which you stick to as if it were done by Baptism And if you were put to define or describe Constitution perhaps you would give us as wise an account thereof as you do of the word Animadverted which you interpret changed in mind whereas the word signifies considered by serious turning the mind to a thing e. gr a) Haggai 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider your waies i. e. Set your hearts on or turn your minds to You may then be as grosly mistaken in the word Constituted as you are in the word Animadverted and argue for a word the meaning whereof you know not It had been well therefore if you had cleared your own meaning if you could seeing you are so offended with that book which endeavours to clear the state of the question SECT 2. H. H. same pag. First if you deny the Churches are constituted by baptizing you differ from the rest of your brethren and forefathers who generally with one consent till within these ten or twelve years did conclude that children were made members of Christ c. in Baptism witnesse the old Catechism then they were not so before Reply 1. Since you have not proved that our brethren and forefathers said That Baptism did Constitute a Church or give it its being and form which is the usual and proper signification of the word you have not shewed any difference between Mr. Cook and them 2. Though we are not bound to own every expression in those Writings which for the main are sound yet that phrase of being made a member of Christ may admit a good Construction according to that good rule b) Bains help to true happinesse Things are said to be or made when they are declared manifested and acknowledged so to be e. gr c) Joh. 1.12 with 1 Joh. 3.1 To be the sons of God is expounded to be called the sons of God And the Jews charged Christ d) Joh. 19.7 that he made
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
that gift which is common to elect and reprobate doth in title to Baptism much more that gift of Union Adoption Regeneration proper to the elect puts the party into a capacity of receiving Baptism If you say such received the Holy Ghost as well as the Apostles and therefore the text to be understood of the same kind and degree Then by this text you have no more ground to baptize grown men for which of them I pray you spake with tongues y) Ver. 46. in the Apostles sense then you say we have for baptizing Infants that cannot speak at all But the Apostle explains himself in the following Chapter z For as much then Acts. 1â— 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God gave them the like gift as he did to us Like for quality though not for quantity Yea it 's said a) Heb 4.2 unto us was the Gospel preached as well as unto them I think no man dare say that the Gospel was as fully and as clearly preached to the Israelites in the wildernesse for to them the Apostle speaks as to us since the coming of Christ in the flesh SECT 11. H. H. same page The next is Lidia and her houshold 5. Instance Act. 16.14 15. Reply 1. I do Mr Hagger no wrong his fifth Instance as I set it down to help him is thus nakedly proposed I wonder we had not a taste of his Logick here as in the preceding instances It may be the man was not in a good mood and therefore could not set it in a good Figure having so often failed before 2. But I suppose you meant this Enthymem Lidia and her houshould were baptized Therefore no Infants Or thus If Lidia and her houshold were baptized then no Infant was baptized But Lidia and her houshold were baptized Therefore To this I answer I deny your consequence and will give you time till Dooms-day to prove it In the mean season this place is more for the baptizing of Infants then any thing that can be at least hitherto is said against SECT 12. H. H. Some may say thus Who knows but she might have little children To which I answer If none knows then all ought to be silent and not to believe and affirm things they know not for that is wickednesse and folly But thus much we know 1. That Christ commanded them to baptize them which believed 2. Hitherto we have found them baptizing of none else 3. The Scripture speaks of no children she had nor yet of any husband and therefore silence gives no commands to obey nor no promises to believe nor no example to follow Reply 1. Here you set up a man of straw and then fight with him you frame an objection out of your own head and then answer it bravely done 2. Is it not wickednesse and folly in you to believe and affirm things you know not The necessity of dipping in the Administration of Baptisme the salvation of Infanâ—s without actual faith by virtue of Christs death when no such things are exprest in so many words and syllables in Scripture and many other bold assertions in your book which shall be examined as they are met with 3. For the two first particulars which you professe you know they have been already spoken to and for the third the Scripture you say speaks of no children shee i. e. Lidia I suppose you mean had nor yet of any husband neither doth the Scripture speak I say of any servants she had I pray you then who were they that were of her houshold which were baptized for it 's said distinctly b) Acts 15.16 she was baptized and her houshold 4. As for the silence you speak of it is as good as silence or the speaking of nothing Instances are obvious and frequent E. gr There is no expresse mention made in the N. T. of any command for Womens receiving the Lord's Supper nor of any promise of comfort in or upon receiving nor any example of any one woman that did receive Nor is there any expresse mention made in the Old or New Testament of any command for mens or womens relying on the merits and satisfaction of Christ nor of any promise of peace and pardon on such relying nor of any example of any one man or woman that did rely on the merits and satisfaction of Christ yet there is sufficient warrant in Scripture by clear consequence for both these c. which is satisfactory to us but what is this to you who must have expressness of Scripture By this taste you may perceive what an unsound and erroneous maxime you have vented viz. That silence gives no commands to obey nor no promise to believe nor no examples to follow SECT 13. H. H. pag. 6. Again if she had an husband he was baptized for she and her houshould were baptized Now if he had been baptized he would surely have born the name in the history rather then she being the bead of the house Reply 1. Now fair fall your heart if she had an husband he was baptized for she and her houshold were baptized you say well might you not as well say as we do If she had children they were also baptized for she and her houshold were baptized and so if she had servants they were baptized for it 's said She and her houshold were baptized If you include husband and servants in her houshold how can you for shame exclude Infants or if you conclude the baptizing of her husband and servants on this account because she and her houshold were baptized why may you not as well conclude that her Infants or children were baptized on the same account were you not wilful and partial in your self 2. To say nothing that you should have said but not now if he had been baptized he would surely have born the name c. Your confidence is as high as your ignorance is great Surely Zerviah was a woman for she is expresly called c) 2 Sam. 17.25 Joabs mother and d) 1 Chr. 2.15 16. Davids sister Now you might have said as well It Joab had a father and Zerviah an husband he would â—urely have born the name in the history rather then shee being the head of the house whereas the name of Zerviah is onely mentioned in the history to my best observation and remembrance in those and other e) 1 Sam. 26.6 2 2.13 18. 3.39 8.16 14.1 16.9 10. 18 2. 19.21 22 21.17 23 18 1 King 1.7 2.5 22. 1 Chron. 11.6.34 18.12.15 26.13 27.24 places SECT 14. H. H. Lastly we read verse 40. That when Paul and Silâ—s came out of prison they entered into the house of Lidia and comforted the brethren but little babes are not capable of such comforts Therfore no such such brethren in Lydea's house nor any ground at all to believe it from Scripture or reason Reply 1. The word HOUSE is not in
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
Nations and in compassing the Camp of the Saints will not bee after the full glorifying of the Saints in the highest heavens 2. If these things are too hard for Mr. C. to understand though a Scholar are they easie to you why then do you hold the Light under a Bushel But he that hath but half an eye may see the impertinency of the Scriptures a) Luk. 20.21 with 1 Cor. 2.8 9 10. alledged by you SECT 7. H. H. You say from Rev. 21.24 that the Nations of them that are saved That walk in the light of the New Jerusalem I answer That 's granted but that New Jerusalem is not yet here below for drunkards and wicked persons to walk by but Paul saith b) Gal. 4.26 that it 's above and is free and is the Mother of all the Saints Reply 1. To what purpose do you mention drunkards c. when Mr. C. according to the text Rev. 21.24 expresly mentions them that are saved 2. Paul doth not say expresly neither do you undertake to prove that this New Jerusalem in the Revelation is the Mother of all the Saints That 's your glosse and not the Apostles words But whether by this New Jerusalem is meant the Church Triumphant in heaven which is improbable because it 's said c) Rev. 21.2 to descend from heaven and expresly The Kings of the earth do bring their glory and honour into it which you cunningly left out or 2. The Church of truly sanctified ones on earth which are hid in the visible Church as the Wheat in the chaffe or 3. of a Future glorious Church on earth at the Jews conversion Iâ— holds forth that National Churches are nâ—t to be accounted absurd to those who are acquainted with the Scriptures For they that are saved are Churches or members of Churches but Nations are saved Therefore Churches or members of Churches 3. The Apostle saith not the Mother of all the Saints as you cite him but of us all as you truly cite it p 56. I believe you have a mind to canonize all the Anabaptists for Saints and I doubt not but there are some reall Saints among them but if there be not drunkards and wicked persons members of your Church you are foully belied Such surely are of Agar SECT 8. H. H p. 29. Lastly you say If a company of believers in one house have been called a Church Domestical then a multitude of believers in a Nation maâ— be called a National Church I answer That 's granted if they be all believers as you said at first but little babes are not believers c. Râ—ply 1. Sir review your Answers from p. 27. to this 29. and you grant seven times at â—east what Mr. C. proves viz. a Nationall Church in a Gospel-time which was the end of citeing the forenamed Scriptures d) See Font uncovered p. 2 to shew that there is no cause of being ashamed of the Title of a National Church nor of your accounting it odious and absurd Now blessing on you I hope you and Mr. C. will shake hands and be friends But yet 2. You curtell Mr. C. Arguments and Scriptures That immediately precedent and this present citation of the words of that Book witness specially this last where you have not only left out ten parts for one very material to clear the consequence but so cited here and there a word as to make it speak little better then non-sense which I refer to the judgment of those that will read the Book and mark how you have abused both it and him 3. If there were some babes in those housholds which could not actually believe and some adult too who did not professedly much lesse sincerely believe the like must be granted concerning National Churches viz. Though every particular person therein doth not actually believe or professe Faith yet the major or better part may give the Denomination e. g. The Infancy of some the wickedness of others hindred not but the Jews might be warrantably called a Nationall Church 4. Though you quite and clean mistake Mr. C. who by the by proves a National Church and here meddles not with Infants yet if little babes be no believers not so much as virtually c. as Mr. C. saith how e) Mar. 16.16 shall ye escape damnation CHAP. VIII Of Affirming a Negative and teaching the Law SECT 1. H. H. You say in your 6 p. we affirm a Negative viz. that the Baptism or sprinkling of Infants is not the Baptism of Christ c. And here you follow us on to purpose and tell us we are such as the Apostle speaks of f) 1 Tim. 1.5.6.7 understanding not what they say nor whereof they affirm Here you think you hit us home I must confesse now you have catched us out of our own element and in your own for we know you are Scholars and have learned to contend about words to no profit c. Reply 1. There is no cause of making this din of being pursued to purpose c. For in that Book there are very few lines spâ—nâ— about this your absurdity But you have bestowed almost two pages in pleading for it with more absurdities Nay this is not the only ground as you untruly relate of your charge there but one among those verall grosse mistakes which may give just cause to judge that you are such as the Apostle saith know not what they say nor whereof they affirm 2. What vanity and audaciousness did you then discover in urging for disputes when you confesse the terms of Art which are needfull to be known in all regular dispuâ—ings are things out of your element To dispute without Legick and to reason in points of learning without Scholarship is as wise as to undertake to judge of colours without sight and light or to challenge to run a race without leggs SECT 2. H. H. Seeing we erred in saying we affirm a Negative we will either confess our errour or shew you a president which may justifie our practice Paul saith g) Kom 3.12 There is none that doth good no not one Here Paul affirmeth a Negative for there is an Affirmative c. Reply 1. It had been far better for you ingeniously to have confessed your error or to have passed it by in silence as you have done many more materiall things in Mr. Br. and Mr. C. Books for you are like to a beast in a Quagmire the more you stir the deeper you sink What intollerable impudency is this instead or confessing your error and resolving to keep within your own element to go about to justifie your self of fathering your folly on the Scripture 2. In that proposition of the Apostle the negative particle is in the h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originall set before the Verb so that according to your interpretation it would be rather a denying of an Affirmative then affirming a Negative They that understand know that where the predicate is affirmed
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
miserable Comforter for when you have done you fall a railing on us calling us Sensless ignorant wretches that will call for express Scripture when we have your Consequences But I have told you already we dare not trust your Consequences Indeed Scripture-reason is good reason and it 's that we would have from you for which you call us ignorant sensless wretches Reply 1. It seems a just reproving in pity is a railing with you If so you are far-gone and very high-flown indeed 2. It 's your subtil sophistry to call evident Consequences drawn from Scripture Our Consequences 3. If Mr. Baxter say true and you do not disprove him that evident Consequences drawn from Scripture are as true proof as the very express words of a Text which you cannot but grant p. 12 13 14 you may trust them better then or as well as your own Consequences which you often bring SECT 38. H. H. p. 45. We call Scripture-reason written reason now if you would shew us where your reason is written in the Book of God the holy Writings the Controversie were at an end but till then you have done nothing But you might do well to inform the ignorant wretches that the holy Scriptures in English are holy writings And thus the people would know what you mean by Scripture-reasons i. e. written reasons Reply 1. If I mistake not here is a pure Socinian Principle viz. Nothing is written in Scripture but what is exprest in so many words Then farewell the doctrine of the Trinity justification by Faith onely trusting in Christ's satisfaction c. All which and many more particulars are not written in your sense in the book of God but written in our sense therein because drawn by evident consequence from thence 2. Christ saith Joh. 5.46 That Moses wrote of him m) Gen. 3.15 Deut. 18.15 which is true in our sense but Truth if self must have the Lye given him in your sense For there is not one expresse written word of Christ in all the book of Moses I mean the person of Christ God-man 3. We do inform the ignorant wretches as you advize us nay we have done it before you advized us and they do or may know that Infant-baptism is written in the Book of God as plainly as womens Receiving the Lord's Supper and those particulars mentioned in your pag. 12 13 14. Will you now stand to your word and say with Mr. Saltmarsh in another case An end of a Controversie SECT 39. H. H. You say we disdain reason and therefore not to be reasoned with and if we once renounce reason we are bruit-beasts and who will go to plead with a beast It 's reason that differeth a man from a beast c. Answ You put me in mind how lâ—ke one of your forefathers you are for to my best remembrance you speak his very words and I question not but if you had an opportunity you would do his deeds viz. Doctor Story to Mr. Philpot see Fox Martyr p. 1972. Reply 1. Mr. Haggar brings in a long story of Dr. Story his conference with Mr. Philpot the Martyr I desire the Reader to view either Mr. Haggar or Mr. Fox which for brevity take I cannot transcribe Yet I say truly that a Liaâ— had need have a good memory Mr. Baxter doth not speak Dr. Stories words This Doctor called Philpot a beast simply and absolutely M. Baxter calls you so hypothetically and conditionally if reason be renounced nay he includes himself as wel as Anabaptists on that supposition as you transcribe him IF WEE SECT 40. H. H. pag. 46. See how like your forefather Dr. Story you speak and behave you self or would do if you had but liberty You are children of one father whose works you do Joh. 8. ver â—4 Reply 1. No more like then an Apple is like an Oyster as they say the parallel is not right for beside the forementioned difference Dr. Story was a Papist M. Baxter a Protestant Henry Haggar an Anabaptist and railer Mr. Philpot neither but a meek Martyr That learned and godly Mr Philpot was no Anabaptist it's plain n) Sâ—e Fox vol. 3. p. 600. c. Anno 1555. for in a Letter to a fellow-prisâ—ner thus he writes The Apostles of Christ dâ—d baptizâ— Children And in another The Apostles baptized Infants since Baptism is in place of Circumcision In a thiâ—d The Apostles did baptize Infants and not onely men of lawful age And again Why do not these rebellious Anabaptists obey the Commandement of the Lord Mark 10.13 14 15 16 Now let the Reader consider whether you or Mr. Baxter is most like to that blessed Martyr and whether you are more like to Dr. Story if you had libertie o) Sleid. l. 10. your predecessors at Munster shew of what spirit you are 2. Guilt of Conscience make you fearful of punishment and uncharitably censorious of your betters who without vanity may say p) Mat. 23.9 One is our Father which is in heaven SECT 41. H. H. Where as you say we disclaim reason I Answer It 's but one of your false accusations we own all things written in the Scripture c. Reply 1. You disclaim the plainest and clearest reason deduced out of Scripture and so it 's no false accusation 2. If you did own all things written in the Scripture the Controversie were at an end as you say p. 45. 3. What perversness and partiality is this that you can own Women's Discipleship and their Receiving the Lord's Supper c. aâ— p. 14. as things written in Scripture and yet disclaim some Infant 's Discipleship Church-membership and Baptism which are written in the Scriptures of truth as well as the former and many other instances which might be given SECT 42. H. H. pag. 47. Mr. Baxter saith Do you think the Lord Jesus knew a good Argument or the right way of Disâ—uting Why how did he prove the Resurrection to the Sadduces from that text I am the God of Abraham c. Answ The Lord Jesus knew a good Argument and the right way of Disputing better then Mr. Baxter or my self or any man else I humbly confess to his praise and therefore I desire to make use of his words that he hath already spoken knowing that he hath reasoned and proved all things better then I can Reply 1. Then you grant that there can be no arguing from Scripture but by deduction for in all Arguments there must be a Medium and a Conclusion a Proposition and an Inference as appears by your own Arguments p. 63 c. 2. You grant as much as is desired that to argue by evident Consequence from Scripture is a right way of disputing as Christ's was Humbly confess this also to Christ's praise and join hands and hearts also with Mr. Baxter and say I shall think it no weak arguning which is like to Christ's nor shall I take my self to be out of the way while I follow him SECT 43.
We would have Mr. Baxter and all men know that we take all the sayings of Christ to be as good Scripture and of as great authority as any part of the Bible Therefore now Mr. Baxter and Mr. Cook 's folly and wickedness is manifest who would insinuate into peoples minds that Christ did not bring Scripture to prove the Resurrection of the Dead but they must help him by their Consequences But their deceit lies in this that because Christ did not bring some other Scripture to prove the Resurrection therefore they conclude he proved it by consequence never minding that what he said was Scripture and what he approved of is approved and ought to be of all without murmurings and disputings Reply 1. Do you take all the sayings of Christ to be as good Scripture and of as great authority as any part of the Bible If you understand it of Christ's sayings left upon Record in holy Writ I am of the same belief but because you speak so largely and indistinctly I imagine without breach of charity your design is to open a wide door for unwritten Traditions to come in and be received as the Council of Trent hath determined pari pietatis affectu * Vide primuâ—â— Dâ—cretum qua tae sessionis Comcilii Tridentiâ—â— Pet. Suar. l. 2. p. 127. i. e. with the like affection of piety as any part of the Bible And this is not a groundless imagination for both your tenents and practices speak a promoting of the Catholick cause as it is so called for which it's strongly suspected and rumor'd that you are an Agent I pray call to mind the Jesuit who pretended to be a Jew and converted and was admitted a member of an Anabaptistical Congregation at Hexham in the North. 2. Your silly evasion a Cole wort more then twice sodden is as apparent now as the detection of that Jesuit and needs no further reply 3. It 's a notorious slander that Mr. Baxter and M. Cook c. would insinuate into peoples minds that Christ did not bring Scripture to prove the Resurrection of the Dead For they say plainly u) Mr. Cooks Font uncovered p. 24. that Christ proves the doctrine of the Resurrection against the Sadduces by Consequence from that Scripture I am the God of Abraham c. you are one of those men as Mr. Baxter saith p 8. who have reported abroad That Christ was not able to confute the Sadduces or to bring any Scripture for his Doctrine What say you now for you say nothing in this page to Mr. Baxter's motion Will you allow of such an Argument for Infant-baptism as Christ here brings for the Resurrection Will you confess it to be a sufficient Scripture proof 4. If what Christ approved of is and ought to be approved of all and it 's certain that Christ approves this way of arguing from Scripture by Consequence as you cannot deny then do you approve it without murmurings or disputings This was Christ's usual way E. g also he proves the lawfulness of his Disciples v) Mat. 12.3 â— 5 6 7. pulling the ears of corn and eating them on the Sabbath day by consequence from Scripture viz. from David's eating of the Shew-bread 2. From the Priest's sacrificing on the Sabbath And 3. From that Expression in Hos 6.6 I will have mercy and not sacrifice To conclude this I see you are like a bird in a net the more you stir the faster you are held notwithstanding your fluttering SECT 49. H H. p. 48. But now to make their folly manifest I will reason with them another way and if they prove as plainly that Infants are to be baptized as Christ did there prove that the dead should rise they shall have it and I will confess my self in an error And now to the matter Reply 1. Here is another confession of yours that Christ plainly proves there the Resurrection of the Dead now either it is Expresly or by Consequence x not Expresly for there is not one word of the Resurrection in Exodus 3 6. Therefore by Consequence will you now confess your error and say That some doctrine is contained plainly in Scripture which is not expresly written therein 2. You will Now make their folly manifest You had said but a little before in the same page that it is now manifest Surely you have manifested your own folly in indeavoring to do that now which you said was done before 3. It seems all this while you came not to the matter but fell short or beside the mark for you say And now to the matter SECT 50. H. H. Mark 12.25 When they shall rise from the dead they neither marry Now do you shew a Scripture that saith And when they shall baptize little children they shall c. Reply 1. This is but the same answer in another form 2. When you bring a Scripture that saith When they shall dipp actual believers or visible Saints they shall c. we will shew you then a Scripture that saith as you say SECT 51. H. H. vers 26. As touching the dead that they rise have you not read c. Now do you produce such a Scripture if you can that saith As touching little children that they may be baptized have you not read c. Bring you but Striptures that come but thus near the matter and we will grant you Infant-baptism but till then you are unreasonable in your reasoning Reply 1. Produce you a Scripture out of Exodus that saith The dead shall rise and then you shall have such a Scripture That children shall be baptized 2. You say and unsay Even now you approved of arguing by Consequence from Scripture and now nothing will serve turn but Express Scripture 3. You would make the people believe that we deny the Resurrection of the Dead God forbid We hold Christ proves the Resurrection by Consequence which you cannot deny 4. When you cannot answer then you fall a railing you accuse and condemn your self nay Christ as well as us as unreasonable in our reasoning SECT 52. H. H. pag. 49. Some will object that I tye Mr. Baxter and Mr. Cook to plain Scripture but I my self have written many words in this book that are not plain Scripture Answ It 's one thing for a man to use words to express himself to those that will not believe the Scriptures as they are written and another thing to bring the Scriptures to shew men a rule to walk by and what their duty is in matters of faith and obedience The former we allow but not the latter either to our selves or others c. Reply 1. You take to your self that liberty which you deny to others who may not without a check from you use the word Sacrament p. 14. nor Negative p. 29. c. 2. The phrase of not believing the Scriptures as they are written is dark and doubtful you had need of an Expositor yet I know not who those are that will
Positions therefore you had need say more to the rest All which I leave to the consideration of the judicious Reader CHAP. XI Of Believers Infants being in Covenant in Gospel-times SECT 1. H. H. p. 55. Mr. Cook and Mr. Baxter make the Covenant with Abraham and his natural seed under the Law all one with the Covenant made with Abraham and his spiritual seed born of the Spirit under the Gospel In answer to which I thus reason Reply 1. In stead of answering Mr. Cook and Mr. Baxter you wisely wave their Arguments with the illustrations and confirmations and argue against some of those Mediums used by them to prove Infants right to Baptism which whether it be not contrary to the rules of reasoning your promise and Title of your book and whether it import not your inability to answer those Arguments I leave to the Reader to consider of 2. That which you charge of Mr. Cook and Mr. Baxter is pal pably false you find no such things in their Books specially Mr. Cooks which you undertake to answer and that 's the reason perhaps that you named neither book nor page as you have done elswhere and at other times For we know 1. That the Covenant made with Abraham and his seed o) Gal. 3.17 was four hundred years and more before the giving of the Law 2ly Abraham's servants also were taken into that Covenant p) Gen. 17.12.13.14.23.27 viz. such as were bought with mony and those that were born of them in his house who were circumcised with him Nay strangers of any Country whatsoever becoming Proselytes were allowed and bound q) Exod. 12.44 48. to be Circumcised and to eat of the Passe-over both ordinary seals of the Covenant sure these could not be called properly Abrahams natural seed 3. If Abraham in any good sense may be said to have a spiritual seed then he had such E. gr Isaac r) Gal. 4.29 who was born after the Spirit 4. Of these who are called Abraham's seed under the Gospel being by faith and the profession thereof Å¿) Rom. 11.17 to 22. planted into that Olive from which the Israelites were broken off by unbelief Many are but carnal fleshly s) 1 Cor. 10.1 to 12. Gal. 3.26 27 28 29. with verse 12 13 14. as sundry of the Jews were and I think you dare not profess that all your Church-members are born of the Spirit sad experience would confute such a presumption Now let us hear your Reason SECT 2. H. H. That there is two Covenants it 's evident Gal. 4.24 If so then either we are under the old Covenant still or else the new is come in place Reply 1. To pass by your improper expression there is two Covenants The text you cite and the Grammar which you call a whimsey p. 35. might have taught you better I grant two Covenants in a â—ight sense in the same Church * Deut. 29.1 and in the same age yea and with the same person Gen. 15.18 17.2 But that is the most famous distinction of the Covenants 1. Old which was made with the people of God in Christ to be exhibited and who was signified by Types c And 2ly New made in Christ exhibited and who hath fulfilled what was so prefigured Yet these as different in manner of Administration are two and therefore called u) Eph. 2.12 Covenants in substance are one and therefore called v) Actâ— 3.25 the Covenant As the same comman clement of love * 1 Joh. 2.7 8. wiâ—h Joh. 13.34 in diverse respects is both old and new and the same Church servile and free Gal. 4.1 2 3. The same person that was a child is now a man as we use to say So the same Covenant of grace in regard of essentials was the Old Covenant as is the New the faithful under that x) Acts 15.11 being saved by the grace of God even as we 2. You might have saved your labour in proving that the New Covenant is come in place of the Old It 's granted as the Gospel-ministry People Sabbath Sacraments or seals of the Covenant are come in the place of the Levitical and Jewish as manly age in tract of time comes in the room of child-like but all this makes against you and for us 3. We do not bring our proof for Childrens right to the seal of Initiation from that Covenant in Sinai of which the Apostle y) Gal. 4.24.25 expresly speaks and sers the Covenant as perverted by the Jews expecting righteousness from the work of the Law but from the Covenant made with Abraham 430 years before that time z) Gen. 15.18 17.7 8. Gal. 3.16 17. so that though it were proved by you and granted by us that the Covenant on Mount Sinai was a Covenant of works yet our Argument from the Covenant made with Abraham which was undeniably a Covenant a) Gal. 3.8 16 17. of grace stands unshaken 4. Yet I humbly conceive that that Covenant on mount Sinai though it was attempered to the condition of an unbroken people for their humiliation and therefore said to b) Gal. 4 24. gender to bondage and grace was revealed therein more darkly and temporal prouâ—ises and threathings expâ—essed therein more â—ully â—et it was a Covenant of Grace according c) See Dr Holmes Epist Preface to Mr. Craddocks Gâ—spel-liberty Dr. Reynolds 3 Treatâ—ses to God's primary intention and as used by the godly for whose sake it was principally made Because 1. God â—elâ—s lirael if they will keep that Covenant d) Exo. 19.5 6. they shall be his peculiar treasure a kingdom of Priests and an holy Nation which â—ame tides are given to God's people in e) Tit. 2.14 1 Pet. 2.9 Gospel-times what though all dâ—d not keep Covenant no more than any visible Church now yet some dâ—d as Moses Aaron Joshua Caleb and many others with whom God was well pleased as is implied 1 Cor. 10.5 which could not be without faith f) Heb. 11.6 aâ— you your self confess p. 25. 2. God calls himself their God g) Exod. 20.2 7 10. not of their bodâ—â—â— onely but of their souls also h) Mat. 22.31.32 with Heb. 11.16 and that not temporally but eternally 3. It was confirmed by sacrifices c. Psal 50.5 by which they had communion with God which could not be without Faith Heb 11.4.6 and Faith looks at Christ the object though then not so clearly revealed yet signified by those sacrifices and all the Levitical service 4. They that kept this Covenant sincerely as many did i) Exd. 20.6 34.6 7. Psal 32.1 2. Rom. 4.6 7 8. Psal 103.17 18. were partakers of pardoning beatifical and everlasting mercies 5. All those Worthies hinted at from Moses to Christ were famous for their faith k) Heb. c. 11. Acts 15.11 and saved by grace 6. To name no more Christ is the end of the Law c. Rom. 10.3 and
according to the mind of Christ was and is onely by Ministeriall teaching Secondly That none but such so discipled were or are to be baptized But on the contrary are not examples obvious in Scripture As the thief on the Crosse who was a Disciple yet not Discipled by Ministeriall preaching the Gospel whom yet you acknowledge to be in a saving condition p. 25 26. and baptized in will though not in deed and to omit many instances Paul was a Disciple o) Acts 9.22 yet not by the preaching of the Gospell and was baptized too and I trow both according to the mind of Christ to say nothing of p) Euseb Eccl. Hist l. 6. c. 2. Origens and Austins q) Confess l. 8. 〈◊〉 12. Discipleship the one by his parents education the other by a Voice from Heaven 5. For your confession c. It had been more ingenuity to have confessed your own errours with which your book is stuffed as may appear by this reply or your impudence with a witness in denying that which you cannot but know to be the custom of the Churches of God for more then a 1000 years See your p. 3. or your uncharitableness in disowning them for the Churches of God who have owned Infant-baptism What your custom is I matter not you shall be none of my presidents though God may make you an example and then I shall remember you as I do Å¿) Luk 17.32 Lot's wife SECT 8. H. H. p. 91. But to retort M. Baxter's Argument this Doctrine of M. Baxters and the rest of the Priests of England viz. That all Children should be Baptized in their None-age according to their practice doth turn the Baptisme of Christ which is to baptize men and women when they believe quite out of the Churches of the saints therefore c. This his Sword is turned with the edg against himself Reply 1. In generall you should have given no more then his own you have made so little use of the Argumenâ— that you deserve to pay no interest but how have you put the sheep in Wolves clothing and besmeered M. Baxter's modest and meek expression with the excrements of your own passion 2. In particular 1. You call us Priests in derision you shew your selfe to be the Son of Hagar by your scoffing that Nick-name neither gaines you not loses us any thing Secondly we do not say all children but the children of believeing parents are to be baptized And those I trow are not All children s) Isa 28.15 Thus you make lies your refuge and under falsehood have you hid your self Thirdly you say that our Doctrine turns Christ's Baptism out of the Church because the baptizing of men and women when they believe is the baptisme of Christ This is bâ—t a pittifull begging of the Question and yet without Question both the Baptism of Infants of the other are consistent It 's well known that many Jewes Heathens converted to the Faith have been Baptized by us as well as the Infants of believeing Parents Thus indeed the edge of M. Baxter's Sword is so turned that for very bluntnesse it hath not so much as pierced the skin SECT 9. H. H. Same p. His Sixth Argument is against the mannes of Baptizing by Dipping as being a branch of the Sixth Commandement because it doth ordinarily tend to the overthrow of man's health and lives therefore no Ordinance of God but an hainous sinne c. Answer In order First Observe M. Baxter useth not one Scripture the ground of faith to prove it murder c. he hath used many vain words which prove nothing c. Reply 1. Here is a fair promise of aningenuous proceeding t) Quind dignum tanto seret hic promissor hiatu partuturiunt montes nasceturridicuâ—is mus Horat but not a suitable performing seeing folly marches in the Van rather let it be observed that you suffer the ground and foundation of your practice to be undermined and razed and yet you make no stir but what a great bussle do you make when M. Baxter comes to the Manner This is Lapwing if not Jesuite-like to cry loudest when furthest from the Nest 2. You will not be kept from your old custom of Fly-blowing mens writings with your corrupt breath M. Baxter doth not exhort the Magistrates p. 134. and 136. to destroy the Anabaptists as well as High-way murderers M. Baxter and I have so much charity u) Sic Diligendisunt homines ut non diliguntur eorum errores Prosp for you and yet Zeal for the truth that we would have noâ— your persons but your erroneous practises destroyed if so be the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 3. It was needless for M.B. to bring senseless for you to demand Scripture for the proving of usual dipping to be murder Hath not God made us men as well as Christians and given us reason as well as Religion Is there not a morall as well as a divine Faith And is there an incompossibility of both these Cannot we act the one but we must decline the other If therefore M. Baxter had proved dipping to be murder by a morall-convincing Argument I might have believed him and yet made the word of God the ground of my Faith as it is granted to be yet 4. Who did ever produce Scripture-testimonies for the proof of a bond Or Gospel-evidence for title to Land Hath the Grand Jury Scripture for to prove matter of fact e. g. Murder yet the bill is found and the murder justly condemned I have heard it considently affirmed that Mr. Haggar hath been married to two wives which are both yet living Now unless he can bring Scripture to prove the contrary by his own Logick none is bound to believe him Let him therefore take heed of such arguing 5. But Mr. B. proves it by Scripture If the sixth commandement be the word of God which forbids the ordinary use of any thing which tendeth directly to overthrow health and life how else can you prove the tortures inflicted on the primitive Christians to be murder but by such a Medium as this is unless it be your opinion That their tormenters were no murderers Though the tormented were indeed Martyrs Nay you your self allow the lighting of one candle by another v) Gospell worship no wrok for Infants p. 38. So the first be lightted by the fire of of the Altar i. e. The pure word of God You see Mr. B. doth so it is then a Scripture-argument by your own grant So that you might well have forborn that peremptory charge that Mr. Baxters proof is by affirming from out of his own mouth only c. 5. The Reader may do well to observe your First without a Second only when you cannot answer then you fall to your old haunt to cavill c. SECT 10. H. H. p. 92. But he proceeds I dare not say that in Cities like London and
God hath opened the mouth of the Ass to reprehend the madness of these Prophets 2. When we accuse the Anabaptists our Bill is against ALL we say and that truly there is not a man of them that is not guilty of some of those fore-mentioned crimes Now though you have face enough yet you dare not say all the Ministers or all the people of the Church of England were guilty of some of those wickednesses the voyces of a few are not the qualifications of all m) Tantum in propriis essentialibus à particulari ad universale valet consequentia 3. You say you have playd the fools part I think so too it had been pity such a Comedy should have been Acted without you and so unawares you have given us thirteen to the dozen 4. Did the tongues and pens of M. Baxter and M. Hall flye at more uncertainties then yours Are not the writings of Calvin Bullinger c. as true as the first Century of Scandalous Ministers c. and is not M. B. as faithfull a reporter as M. Haggar SECT 48. H. H. p. 117. to 120. Now let the impartiall Reader consider whether this generation of men are not those spoken of 2 Tim. 3.1 2 3 4 5 6 7 8 9. Jer. 23.14 15 16 17. Ezek. 22.26 27 28. Mich. 3.12 Phil. 3.18 19. 2 Pet. 2.9 to 19. So that I may say with Jeremiah 5. ver 30 31. Reply 1. To all this I will say only thus much The Lord will cut out the proud tongue and the monthes of Lyars shall be stopped I shall spread all before the Lord as Hezekiah did Rashake's letter and the Lord be Judge between us Withall know Sir that you must one day answer for this * Jude 15. and for abusing Scripture to the venting of your own wrath bitterness and malice for which end the Scriptures were never written That such Scriptures may be used out of a holy zeal against the known enemies of God his Church against false teachers I deny not but it 's not fit you should vomit up your gall in them this is but to put Satans brats in God's childrens cloaths and to raise up the Devill in Samuel's mantle Yet 2. You say p. 117. we are false accusers for we accuse you and are in fault our selves A wise reason If reduced into form They that accuse the Anabaptists and are in fault themselvs are false accusers But we accuse you c. 1. Your Major is notoriously false Those Scribes and Pharisees accused the woman taken in Adultery in the very act yet they were not false accusers of her though they were in fault in themselves Joh. 8.3 to 12. The penitent thief accused the other thief for railing on Christ and yet he was no false accuser of him though as deep in robbery as the other 3. You say also the Lord hath promised they shal proceed no further c. 2 Tim. 3.9 It 's to be considered whether it be not a threatning rather then a promise we have only your bare word for this last which I cannot credit for it 's said their folly shall bee made manifest as theirs also was i. e. Jannes and Jambres now that was a judgment executed and is not this then a judgment threatned 4. Other Fopperies mentioned in the close of this answer are but repititions to a loathing I 'le say no more SECT 49. H. H. p. 120. Thus having made an end with M. Baxter I shall conclude with M. Cook 's last end of his Font uncovered p. 46. where he seems to answer this Objection Reply And have you done with M. Baxter Truly then you have done your work but by halves What do you say to his tryall q) c. 15. p. 152. to 160. of the strength of your cause by antiquity what not a word to all this what 's become of your old way of disputing never an Odium to cast upon him no clawing Apostrophe to the Reader or people never a mist to cast before mens eyes that they may not see the truth Cannot you tell M. Baxter hee lyes and all that he writes are but lyes why are you thus cowardly without any noise to quit the field Is not this to acknowledge you are conquered But you are about to encounter with M. Cook again Let 's see how you charge here if any whit better then before CHAP. XVI SECT 1. H. H. p. 121. He saith The truth oft lyes deep and will not easily be sound out As it is more pretious then Gold and Silver so it requires more diligent search Gold mines are not obvious to every eye much skill and labour are requisite to find them out and bring the Gold to light Answ Sir I am afraid that this is your Gold that you have deceived so many poor souls withall which you have taken great pains to dig out of the mountains of antient Fathers the mines of mens inventions you may well compare your work to Digging for Isa 29.15 c. Reply 1. That you might be thought it seems to have fully answered that little Book Though you never spake to the substance of it as you have nibbled at some few words in the beginning so now you take notice of some few words in the close of that Book But whereas you say you are afraid I tell you the wicked fear where none pursues and Hypocrites pretend to fear the sins of others when they intend most to hide and dissemble their own 2. It appears indeed you were afraid of somthing when you keep at such distance from the body of that little book which you pretend to encounter only making a few slieghty velitations first at the van and then at the rear and presently run away not daring to come near the main body which stands still in it's full strength and sees you running away only giving some bragging and rayling words as you look behind you which any coward may do 3. If you did discern any counterfeit Gold there why did you not discover it by the touch-stone of the Word to bee so 4. What occasion you have to complain of Ancient Fathers c. I know not for they were not urged in that book But what was there asserted was confirmed by Scripture Though we blesse God for any help we have from ancient or modern writers and their inventions For the finding out of the truth and understanding the Scriptures you that stand not in need of the help of others may scorn them if you please being sufficient of your self 5. You may perceive now your perversenesse in abusing Scripture r) Diodat on Isa 26.15 for they carried on their design secretly with in themselvs never informing themselvs of the wil of God nor commending their said designs to him in prayer for a blessing Malice it self cannot charge M. C. thus Nay rather he is like those who have digged deep to find hid treasures and to expose them to open view which all
the dust you have raised and noise you have made can neither hide from him nor plunder him off SECT 2. H. H. same p. What have you to do to call Christ Lord and yet will not do the things which he saith Luk. 6.46 Which is to preach the Gospell to all and baptize them that believe and gladly receive it Mark 16.15 16. with 2.41 8.12 This Gold will endure the fire when your Rantizing babes will perish Though you plead for cozening poor Children in their Cradles and when you have done you have made them seven times harder to be converted to the Faith of the Gospel then they were before Reply 1. There is no 41 verse in Mark. 2. nor any thing to your purpose in Mark 8.12 I suppose the Printer hath abused you for Acts 2.41 and 8.12 But those and the other Scriptures have been Answered before though you please your self in singing the Cuckow 's song 2. All verily is not Gold that glisters your Gold you brag of proves but gilded brasse Infant-Baptism will last when your mode shall vanish like smoke in the air 3. It 's well known and may be spoken to God's glory that many after Infant-Baptism and still owning it have been converted from their natural and sinfull estate to the obedience of the Faith Now if Infants before your Baptizing were seven times more easie to be converted then after what is become of all your noise concerning Infants capacity to repent and believe Is your mind changed now Are you indeed perswaded that Infants unbaptized are seven times easier to bee converted to the Faith then after Baptism But your rage carries you on to rail on us not without abuse of Scripture in most of your 122. page which is unworthy of any other answer but silence and patience SECT 3. H. H. pag. 122. We are not to be blamed if we declare nothing but the Word of God 2 Tim. 4.2 and if we have answered in eighteen sheets c. Reply 1. To the first I need say little True if you have such a Call as Paul and Timothy had or any just call warranted by the World to preach and declare God's Word but you have not yet proved that you have any such call Now then if you preach before you are sent and run without Commission the speaking of some truths will not justifie you Sathan spake sometime truth and that according to God's Word but having no Call had no thanks nor was justified therein Mat. 4.6 8.29 Acts 16.17 18. And his slaves have taken upon them to imitate the Apostles of Christ in these things whereto they had no call Acts 19.13 14 15 16. 2 Cor. 11.13 14. 2. How punctually you keep to the Word of God in your teaching and writing I hope appears by this time Papism Arâ—inianism Socinianism c. with which your book is more then sprinkled are not parts of the word of God 3. I do not marvel at your briefness in answering when you promise to answer all and indeed answer nothing Besides Tares are sooner sowen then gathered up and the ground rid of them poison is sooner prepared and devoured then the body cleansed of it An hundred houses are sooner burnt then one built yet I have transcribed you and replied to you SECT 4. H. H. p. 133. It is said wee are they that subvert whole housholds but I answer as Elijah did Ahab 1 King 18.18 We do not subvert whole Housholds for we baptize none but those that believe according to Mark 16.15 16. Acts 8.12 37. But it 's you Mr. C. that subverts whole housholds when you baptize children and all for lucres sake c. Reply Sir it 's not your Nay will serve when your practice proclaims the contrary neither can you shew any call from God to do what you do as Eliah could shew for what he did and therefore you still abuse Scripture What warrant have you for re-baptizing those that have been baptized Christ's command and his Apostles practice was to baptize Jews and Gentiles of ripe years that had until that time been Jews and Gentiles your pretending that warrant is confessing that whom you baptize are Jews or Gentiles and if you make them that were professed Christians to become Jews and Gentiles that you may baptize them after the example of the Apostles you subvert persons families and countries to purpose CHAP. XVII Of Humane Learning in a Minister of Christ SECT 1. H. H. pag. 123. I shall now shew the reasons of our dissenting from the Church of England and all other Churches which stand upon these four pillars viz. 1. Humane Learning for take away that which you had at Cambridge or Oxford and you have no Ministry but all men may preach as well as you nay I might say better Reply 1. It is a notorious untruth confidently enough asserted by you without the least colour of proof that the Church of England is built on the four pillars mentioned by you These are of your own framing and daubed with untempered mortar No Sir it 's built on that Rock against which the gates of Hell shal not prevail Mat. 16.18 and on the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Ephesians 2. ver 20. 2. If that we had at Cambridge or Oxford were taken away it doth not follow that we have no Ministry How many pretious Ministers are there in the Church of England eminent for piety and learning who never were matriculated in Cambridge or Oxford God having blest their private studies in the Country with the attainment of excellent abilities Violets may be found and gathered in the Field as well as in the Garden 3. It 's a Paradox that all men may preach as well as we * Multi imperitorum magistri sueâ—int priusâ—uam suerint doctorum discipulâ— Wittenberg Conles Artic. 20. suppose University Learning were taken away for herein you dissent from your own Church if a Church which hath been of this mind hitherto that none but gifted men may preach mistaking that Scripture * Ye may all prophesie Unless you mean that Women and Infants may preach for they are comprehended in those terms All men But Infants cannot speak you often say and Women may not 1 Cor. 14.34 as hath been shewed before 4. It 's worse to say you might say better x) Non sacile de Artibus rectè jâ—dicat qui Artes ignorat Cyprian 1 King 12.31 You know in the Fable who judged that the Cuckow â—ung better then the Nightingale It was Jeroboams sin that hee made Priests of the lowest of the people and it is your sin and shame to make Preachers of Mechanick and unlearned men Alas we would have learned Lawyers for our estates The Apostle saith who is sufficient for these things 2 Cor. 2 16. but H. H. saith who is not sufficient and learned Physicians for our bodies and not learned Ministers for our souls 5. Though
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
have them void of all humane learning Truly when I see the boldness and confidence of Mr. Haggar and perceiv that he is an unlearned and ignorant man I cannot but marvel 5. Thus all men to be sure judicious may see whether the Priests of this Nation as M Hag. scornfully calls them do walk contrary to Christ and his Discipes SECT 5. H. H. same p. Object Christ was able to teach them all wisedom and did give them extraordinary gifts for the perfecting of his work but now there is none such Therefore men must get abilities by humane learning Answer This is a gross mistake for we have nothing else to do but to believe and obey that Word which was by them preached when they were so endued with those gists aforesaid And now if any man preach he must preach that Word 2 Tim. 4.2.3 4. For that is able to do all the work of conversion and sanctification and to make us wise to Salvation c. 2 Tim. 3.15 16 17. See whom the Apostle accurseth Gal. 1.8 9. Therefore we are commanded 2 Thes 2.15 and Christ prayeth Joh. 17.20 Therefore they are the preachers by whom 〈◊〉 do believe and the Word is already preached that I must believe and obey Therefore no need of a little dirty humane learning to make a man a preacher of that which is so plainly preached already but every Englishman man declare it to his native Country-men and so may men in all Nations Reply 1. Here we have again some ropes of sand if that word must be preached which is able to convert sanctifie and save Then the preacher hath no need of Humane Learning 2. They are accursed that preach any other Gospel c. Therefore no need of Humane Learning 3. We must stand fast and hold the traditions we have been taught 4. Christ prays for all those that shall believe in him c. Therefore no need of Humane Learning Are you not ashamed of such absurd Arguings If you will not serve and Apprenticeship at either of our Universities I will give you twice so many years to prove the consequence you may delude your unlearned ignorant Proselytes but not us who can distinguish between a Syllogism and a Paralogism 2. What nothing else to do but to believe and obey that word which was by them preached must not I read and meditate on that word And must not you work at your calling in the week day or ride up and down the Country to make a Proselyte May not any man preach and declare the Word by your doctrine Nay why did you write print and publish this Book if you had nothing else to do but to believe and obey that Word c. If any of the particulars be expressed or implyed in that Word I would fain know how without Humane Learning the Scriptures could have been translated out of their Originalls into known tongues Suppose English or how you could have read and preached in English without Humane Learning but enough of this before 3. Me thinks I see you in Hieram's temper p) 1 K 9.13 who called the Land that Solomon gave him Cabul which word in the Phaenician Language q) Jun. Tremel Bercho of Humane learning saith justi â—ecipiunt docti respiciunt stulti despiciunt signifies displeasing and by some of the Jews it signifies Dirty So that Humane Learning which Christ greater then Solomon hath given to some of his Ministers is displeasing to you and therefore you call it DIRTY Learning in scorn and indignation No marvel it makes your folly manifest 4. Whereas you say any English man may declare the Word to his Country men and so may men in all Nations either you lispe in the language of the Quakers who cal even the holy Scriptures but a Declaration or if by declaring you mean preaching as in your page 64. women may preach or declare the mind of God to others then least women should want tongues by your doctrine men in ALL Nations may preach by virtue of M. Haggar's Ordination or Approbation CHAP. XVIII Of Infant-Baptism H. H. Secondly your Rantizing or Cozening of poor babes in their Cradles take away that and you have no Church But others who have Faithfully preached the Gospell and converted souls to the Faith and baptized them too in the name of Jesus Christ have a far greater Reply 1. How many crude Allegations do you here assert without any proof at all as that we Rantize babes nay cozen them nay in their Cradles c. all which are as truly denied by us as they are confidently yet barely affirmed by you 2. If baptism according to your Doctrines confuted be essentiall to constitute a Church then take away that and we have no Church but the Antecedent is false and therefore the Consequent 3. If by others you mean the Anabaptists I deny that you or they have faithfully preached the Gospell witnessed the many errours vented by them and discovered to be such in this book or that you have converted souls to the faith I never heard of an ignorant profane person wrought upon by your Ministry only you build on our foundation and gather where you never scattered subverting simple and unstable souls 4. How pitifully do you again contradict your self For if you have a far greater Church then we how is it that we have no Church If Goliah be a greater man then David doth that hold out that David is no man 5. I suppose you mean that Infant-Baptism is one of our pillars on which our Church stands The answer to the first may suffice here But whether Infant Baptism be according to the will of Christ hath been the main subject of this debate And therefore let the Reader compare your Answer and this Reply together and judge accordingly Only I will close with this This Pillar remains unshaken or is more settled by being shaken CHAP. XIX Of Tithes SECT 1. H. H. p. 123. Thirdly Your Tithes or forced maintenance The wages of unrighteousness 2 Pet 2.15 after which you all go astray take away that and wee may preach who will for all you By which it appeareth you are all Hirelings and will labour no longer then you are payd for it neither do you care for the Flock any longer then you are paid for it by all which you make that old Papisticall Proverb good upon your selves viz. No penny no Pater Noster So say you all in effect no mony no preaching c. Reply 1. If our Tithes be the wages of unrighteousness in the place cited by your corrupt gloss r) Numb 23.23 and 24. with Josh 13.22 a Soath-sayer or Magician The Prayers of them must be Balak's the receivers of them must be Balaam's then preaching must be cursing of God's people and what then must H. H. be who speaking with man's voyce Å¿) 1 Pet. 2.16 rebukes But 2. Our Tythes are not wages of unrighteousness neither doth the Holy Ghost call
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
book I heartily return SECT 33. H. H. p. 104. Your eighth Argument followeth viz. Because the Anabaptists way and practice is such as hath been still branded and pursued with God's eminent judgments but never evidently with his blessings Therefore not likely to bee of God Answ By this Argument the Amorites were the children of God for they enjoied Canaan four hundred years and the Israelites were not the children of God for they were in bondage and misery Christ and his Disciples were branded for Hereticks c. Joh. 7.34 as you brand us but do you say they were not God's people Reply 1. You are all the Country wide Mr. Baxter spoke of God's branding and you of man's branding The Reader may see your answer is not to the purpose 2. The Israelites were oppressed in Egypt Christ and his Apostles persecuted yet God evidently followed them with his blessings They had Sun-shines as well as showers beams of mercy as well as clouds of misery The Israelites the more they were afflicted f) Exod 1.12 the more they multiplied and the more Christ his Apostles and Church were persecuted the more the Gospel flourished g) Phil. 1.12 3. a strong argument h) Graecam Philosophiam si quis Magistratus pâ—ohibuerit eaâ—tatim perit at Doctrinam Christianam oppugnant reges terrae tamen crescit Dâ—vn in Col â— 6 ex Clemente of the truth of the Gospel But the Anabaptists were never attended with any evident blessing of God but rather eminent judgments of God How hath this opinion been visibly blasted Had it been a plant of God's own setting he would have made it flourish in spite of opposition The Lilly hath grown in the midst of Thorns Thus you see your parallel is not right and therefore your answer is wrong SECT 34. H. H. The Prophet had like to stumbled at the prosperity of the wicked and to have said that they were God's people Psal 73.3 4 5. But you so stumble and fall as to speak evil of God's people because of their sufferings Reply That the prosperity of the wicked and adversity of the godly is a strong temptation to Atheism i) Cum rapianâ— mala fata bonos Solicitor aullos esse putare does Ovid I confess But you say and not prove that you are the people of God Thus did your forefathers the Donatists thus doth every Sect as Socinians Antinomians Arminians Quakers Ranters c. style themselvs the people of God till you prove the Anabaptists God's people I shall look on those judgments wherewith they are branded as on the fire and brimstone which fell on Sodom SECT 35. H. H. p. 104 105. You say further the Anabaptists hindred the Gospel in Germany there be few Divines of note who do not bear witness of it did live idly forsake their wives and children abounded with abominable lusts c. Nor can any man shew you one of the Anabaptists who is not blemished with some of the fore-named wickednesses c. Answ Now by this time I hope you have vented your deadly poison against the Anabaptists but if all this were true which is not yet it seems M. Baxter's Religion is so tottering that it must be underpropped with the Anabaptists failings or wickedness of those who have apostatized from us as if none of us were free Reply 1. Your reviling of M. Baxter will not serve your turn you are now at the Bar and now or never must plead the Anabaptists cause in the present charge drawn up But it may be this was the Preface to the Plea and you onely spit that you may speak out and what you speak is not an answer but a rambling discourse made up of fraud and folly 2. Your Etes or Spectacles or both are naught when Infant-baptism seemed to you to be Mr. Baxter's Religion Part it is but not all he looks upon it as an Ordinance yet comparatively k) See Insâ—it Bâ—p 10 11 of inferior consequence It 's truer that Anabaptists place their Religion chiefly in Re-baptizing and are gone so far in Popery that they make it necessary to salvation and Dipping essential to that Ordinance 3. Were this his Religion and ready to fall yet it needs not to be propped by the rotten posts of the Anabaptists weakness or wickedness such are rather fit to build a Babel then a Temple This hath stood many hundred years before Anabaptism was dream'd of and I should be ashamed to own the cause were Paedo-baptism onely good because Anabaptism was bad your principles and practices being so vain and vile that they are able almost to justifie any Heresie and to canonize an Atheist Infant-baptism is not onely comparatively but simply just and lawful on Scripture grounds as hath been shewed and therefore we need not the wickedness of your Apostates to support our Religion This Diamond hath a native lustre and needs no such foyl 4. You fillily shift off your charge by saying The worst of men apostatized from you c. Adam's excuse was as good when he laid the fault on Eve for they still mainteined their principle and practice of Anabaptism even when they wrote their blasphemous lines and led their beastly lives So that Mr. Baxter's light received no advantage as is pretended from their darkness That Sun will shine notwithstanding a spitting candle SECT 36. H. H. p. 106. 2. That the Anabaptists hindered the preaching of the Gospel in Germany his proof is nothing but telling us most writers of those times testifie it Answ He might as well have asked his fellow Priests if it had been lawful to take Tithes and he had been sure of their testimony for it as he hath now against the Anabaptists who had rich and potent enemies that wrote those Histories against them Zuinglius disputed with them and could not stop their mouths the Senate banished them c. Such arguments that neither Paul nor Peter nor John could answer Act. 24.5 Reply 1. What other witnesses should be brought but the writers of those times Is not that enough if there be truth in the History or Moral faith in us Would you have Scripture to prove that John of Leiden had three Wives 2. Your scornful term Priests I pass by being on my journey every bark and snarle must not stay me and for the lawfulness of Tythes that shall bee spoken to anon God willing your exception against the witnesses is insufficient for they were the most famous Orthodox Divines in those times and parts viz. Luther Melancthon Zuinglius Bullinger c. Now let the world judge which is the more creditable your Nay or their Yea and it 's a wonder to me that if those Histories were false neither you nor your brethren have discovered the falsness of them to the world since they are still on every occasion produced against you It 's not your poor evasion Ask your fellow Priests c. will bring you off 3. These potent enemies you say wrote