Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	jew_n	keep_v	turk_n	1,166	5	10.0215	5	false

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

any Saint might baptize in some cases for in Acts 20.7 you distinguish between the saints or disciples that met together and Paul that preacht to them 3. The Jews were to keep the seventh day of the week as the Lord's Sabbath therefore we Christians are bound by virtue of that command to keep the first day of the week as God's Sabbath This consequence you seem to grant to be good though in the New Testament there be no expresse command or example for it I now appeal to all Divinity and Logick whether this consequence from the command of Circumcision to Baptism be not every way as strong and good viz. Infants were circumcised in the Old Testament Ergo Children are to be baptized in the New For as the first day of the week comes in room of the seventh day of the week so Baptism in the room of Circumcision as the Apostle plainly q) Col. 2.10 11 12. holds forth (r) Spanhem part 3 Dub. Evang. 27. p. 94 else the Apostle should not prove what he intended viz. Circumcision is not to be retained 4. That Children were baptized I find in some of Paul's writings f) 1 Cor. 10.2 And were all baptized All the Jews that passed through the sea are here expresly said to be baptized now that there were among them children ●nd little ones it 's as clear in Pharaohs speech to Moses Exod 10 24 Let your little ones also go with you And in the Narrative of Moses Exod. 12.37 Six hundred thousand men beside CHILDREN SECT 9. H. H. 6. I prove by the Scriptures that Christians were Magistrates or men in Authority which Mr. Bax●● desireth to see in bis first position p. 3. for the Eunuch that was baptized Acts 8.38 was a man of great Authority under Candace Queen of the Ethiopians who had the charge of all her treasure ver 27 which title in our daies is no lesse then Lord Treasurer And Sergius Paulus was the Deputy of the Country which men we commonly call Lord Deputies Acts 13.7 to 13. Now let them prove as plainly that any children were baptized c. Reply 1. How you bring in these instances I know not unlesse by head and shoulders as they say Mr. Hall doth not question a Christian Magistracy so far I can see in what you have transcribed from him unlesse perhaps it be comprehended in and concluded from you c. p. 11. 2. You indeavour to prove that which Mr. Baxter denies not neither desires to see He saith How sparing is the New Testament and instanceth in four cases all which you have here cunningly concealed save one I desire you to see your mistake in the position and p. cited by you 3. You disprove the Anabaptists your fellows who cried Where find you a Christian in the New Testament that exercised the place of a King or Parlament-man or Justice of the Peace and the like You can find a Lord Treasurer and a Lord Deputy it seems but none of the other can you find but of this in your 31 p. 4. If the Eunuch was a Lord Treasurer and Serg●us Paulus a Lord Deputy which is but your conjecture yet they were not Christian Magistrates in Mr. Baxters sense 5. But come I desire to see how you prove by the Scripture that Christians were Magistrates Was the Eunuch a Christian Magistrate because he believed with all his heart So you say your disciples believe and yet none of them Lord Treasurers or Christian Magistrates that I know of or because he was baptized then Sergius Paulus was no Lord Deputy for we read nothing of his being baptized s) And the Eunuch had these Titles before he was baptized or because he was a man of great Authority under the Queen of the Ethiopians so is every Bassa under the great Turk Beside the word signifies one that is eminent for birth or wealth t) B●zi in Luk. 1.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And were they Christian Magistrates of whom the Virgin Mary makes mention Hee hath put down the mighty where the same word isused Or because he had the charge of all her treasure Then the Treasurer of the great Cham of Tartaria is a Christian Magistrate u A quatenus ad omne valet consequentia I deny not but the Eunuch was a great Officer while he was a Jewish Proselite for it 's so in the same verse He came to Jerusalem to worship but whether hee continued in his office after he was baptized it 's more then I know or you dare affirm 6. Let it be observed supposing the Eunuch was a Christian Magistrate you make use of a meer consequence to prove it by for neither the word Christian nor Magistrate is in that history Acts 8.27 SECT 10. H. H. Lastly as for their saying we cannot prove that men of all ranks and qualities were baptized I answer It 's a meer Fable a cunning devised Fable which they have invented with many more like it to turn aside mens ears from the truth 2 Pet. 1.16.2 Tim. 4.3 4. For we can easily prove that God calleth or commandeth all men every where to repent Acts 27. ver 30. And those that did repent were baptized Acts 8.12 as many of the Corinthians Acts 18.8 And the Corinthians were citizens of Corinth a City Therefore Citizens were baptized and that Cavil answered Now let them prove by the Scripiures that children of any degree or quality were baptized before they could speak or understand and we grant all if they cannot let them for shame be silent Reply 1. I am ashamed of your railing and therefore am silent to that onely I say The Lord rebuke you 2. There 's no command to repent in Acts 27.30 but in Acts 17.30 I might deal with you as you do with Mr. Baxter but I spare you and blame the Printer 3. Our Worthies have as easily proved Infant-Baptism Foundation p. 79 80. as you do that men of all ranks and qualities were baptized which is by consequence and not in exprest terms e. g. If all that did repent and believe the Gospel were baptized then men of all ranks and qualities but the former is true therefore the latter And the Corinthians were baptized the Corinthians were Citizens therefore some Citizens were baptized Very good but where is it written That men of all ranks and qualities were baptized Though Mr. Hall spake onely of several sorts or degrees of men or is the word Citizens in Acts 18.8 Wipe your eies and look a little better you may as well prove Kings Queens Lords Husbandmen c. as Citizens baptized that is to say by Consequence How partial are you in your selfe not allowing the same way to us for proof of Infant-baptism for which there is as plain and clear Scripture as for any of your fore-mentioned instances SECT 11. H. H. pag. 14. One thing more I had like to have forgotten viz. They say that we cannot prove that women received the

they fall from false grace if you go out of one false way must you need go into the true way the by-paths are many the true way but one Nay some fall from a false and c) Luk. 8.18 John 15.2 seeming apprehension of the graces and blessings of the Covenant to anapparent rejection loss thereof being not onely stript of common gifts and graces as they are called whereby they are kept from shameful practices and rewarded with common blessings as Ahab's d) 1 King 21.29 humiliation was but also of common Church-privileges as C ham enjoied while he was in the Ark with Noah and which is worse are deprived of possibility of conversion and salvation being cut off from the visible Church by total Apostacy which thousands who were at first but external Church-members onely obtained by being outwardly in Covenant and so were brought through the outward court into the holy place yea Holy of Holies SECT 9. H. H. But to make the folly of these wise men manifest consider with me 1. What the New Covenant is 2. Then judge whether Infants can be in it or no. Heb. 8.8 9 10 11. This is the New Covenant of Grace Reply 1. Seeing Mr. C. made no mention of false grace fals justification c. but of falling from the outward dispensation of the Covenant from what they Seemed to have I fear you will be found in the number of those e) Rom. 1.22 who professing themselvs wise c. 2. You do not prove that this text is to be understood of the covenant as outwardly administred concerning which our question is If of the inward efficacy of the covenant the seals thereof must not be administred till we certainly know who are interessed in this covenant I suppose you will not maintain all your Church-members are such The covenant of God consists of many branches and yet the name of Covenant given sometimes to one and sometimes to another yet not exclusively to the rest e. gr 1. To the commands Deut. 4.13 2. To the command and curse or threatning Deut. 29.1.12 to 22. Jerem. 11.3 4. 3. To the promises Jerem. 31.33 34 32 40. 4. To the seals Gen. 17.9.10 11 13. Luk. 22.20 and 1 Cor. 11.25 Where the Cup is called the New Testament Though the word f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually translated Covenant else where 3. This Covenant belongs not only to us Christians but did also to the Jews the house of Israell and Judah and in some sort made good to some of them upon their return from the Babilonian Captivity g) Jer. 31 31 32 43 34 38 39 40. Now if this Covenant should exclude Christians children it would have excluded the Jews children But it 's certain their children continued the outward dispensation of the Covenant till the whole body of the Jews was cast off by unbelief Or if it may be understood of their last conversion in the end of the World They shall have interest in the Covenant for their children as well as the old Jews had and so have we For our conversion from Gentilisme is call'd h) Rom. 11.17 19 23. a graffing into that Stock as theirs is a re-ingraffing 4. There are diverse expressions here which bear a favourable aspect to the being of Infants in this Covenant 1. It 's said I will put my laws into their mind and write them in their hearts Cannot God do so in the hearts and minds of Infants by the spirit of Regeneration 2. I will be to them a God and they shall be to me a people Did you never read i) Deut. 29.10 11 12 13. that God would be a God to Infants or little ones or is it impossible for them to be Gods people because they are such 3. All shall know me from the least to the greatest Who then dare den● infants to be included who are the least as k) p. 59 65. you imply are they not of all others most incapable of being taught by their neighbours and therefore likeliest to be the subject of this promise as it lies before us or because men cannot teach them until the souls Organs be ripened will it follow that God cannot Are they not rational souls whilst Infants capable of knowledg and is not God able to Supply the defect of Organs and instrument● as outward sences c. Christ of water could make true Wine immediately without husbandry as plantine Vine● c. Though wee are tyed to means when afforded for attaining the end yet God is not l) 1 Cor. 2.9 10 11 14. As all means without the spirit cannot work saving knowledg so the spirit can work it c. without m) Joh. 3.8 means where he pleaseth 5. To your close No one place of Scripture calls it the Covenat of grace n) Ball of the covenant p. 9. expresly in so many words and syllables and I deny not but it may be so called Comparatively in respect of the plenty of grace now vouchsafed For surely the faithfull under the old Covenant were not simply and absolutely without grace Act. 15.11 But let us hear your Reasons SECT 10. H. H. pag. 58.1 Because Infants have not the laws of God in their minds nor written in their hearts as not being in a capacity to know the mind and law of God as is plain Isai 7.14 15 16. Nay Christ when he was an Infant was not capable of discerning between things that differ Luk. 2.40 52. Much less do other children understand Gods law Therefore not in Covenant Reply 1. The writing of the law in the heart c. o) see Dr. Prest of the covena Is nothing else but an holy disposition to conformity with the Law or all one with that circumcision Deut. 30.6 or Regeneration of which children are capable or else they cannot be saved John 3.3 Now you make no question of the salvation of all Infants dying in their infancy p. 60 61. 2. If Infants incapacity to know c. be so plain then by your grant some consequences from Scripture are plain Scripture proof which justifies Mr. B. and Mr. Cook 3. Your Argument from Sensitive Rationall and naturall knowledge which is understood by knowing good and evill c. to supernaturall infused and spirituall knowledg i● plainly na●ght many have the former who want the latter and no reason can be given why many may not have the latter who want the former Sith it depends not on the ●enses as the other The reasonable so●l hath no Infan●●y nor decrepit age no more then other intellectuall spirits as Angells but is capable of immediate imp●●ssions from God Doth it not reason when senses are bound up And when it 's disrobed of the body the unde●standing is more perfect then while in the body Heb. 12 23 the spirit of just men made p●rfect 4. You are g●●sly mistaken not to say im●udent with the Scripture and with our glorious Lord Christ

and murderers are called God's children and born to him x) Ezec. 16.8.20 21. viz. in respect of the Covenant which though broken by them yet a bill of divorce was not yet given to them Therefore God owns their children as his in Covenant Thirdly They are in Covenant say you because that which is born of the flesh is flesh As if they were not capable of Regeneration even while Infants if so no Infants dying can be saved y) Jo. 3 3 5. but you grant they may and must be saved pag. 60. Therefore of necessity they must be born again But it 's no strange thing to find you either confounding or contradicting your self 5. To conclude this debate about Heb. 8. Observe 1. M. Hag. quotes it not right pag. 57 f. who writes it But this is the Covenant whereas it is in the place cited FOR which is a Ratiocinative not an adversative participle 2. It 's not said here or elsewhere in Scripture that none are under the new Covenant no not under the outward dispensation thereof but they which have those spirituall and saving works on their hearts 3. Neither doth he say that all those gracious works shall be wrought on them the first day of their admission into Covenant Though the habits may be infused at once yet the growth and actings of those habits are by degre●s Else we should deny them to be within the Covenant internally who cannot discern distinctly such heart-works 4. When we are speaking of such an externall visible interest in the Covenant as gives to the seed right of entrance into Covenant It is a manifest flying off from the Question to talk of the internall Covenant proper only to the Elect. Especially it is a meer subterfuge to deny childrens being in Covenant and so right to the seal because they have not this spirituall blessing of the Covenant when they themselves dare not undertake that all or perhaps any are of those whom they admit to the seal of the Covenant have these spirituall blessings or be in this respect within the New Covenant CHAP. XII Whether the Infants of Christians and of Heathens are in the same condition as to their Souls SECT 1. H. H. p. 59. f. M. B. saith p. 71 72. in his 21 and 22. Arguments that our doctrine is false For it denies any Infants to be members of the visible Church and leaves us no sound grounded hope of the justification and salvation of any Infants in the world The same saith M. C. in his 13. Argument p. 44. It puts the Infants of christians into the same condition with the children of Turks and Infidels and leaves them in the visible kingdom of the Devill c. I Answ 1. Denying that any children are saved by virtue of visible Church-membership or being in the Covenant as believers are and let M. B. M. C. or any for them prove it by the Scriptures if they can Reply 1. What a wide leap have we here you fairly passe by twenty Arguments of M. Baxters and twelve of M. Cooks though you pretend to answer them in your Title page Very good reason because you could not or would not make any colour or shew of an answer 2. What you here say is no answer at all to any part of the Arguments propound●d may your expression of being saved by virtue of visible Church-membership or being in Covenant as believers are is very ambiguous and fallacious Though their Church-member-ship and Covenant-ship if so I may say have been proved by many Arguments which you have not so much assayed to answer 3. Ye● I shall ex abundanc● prove it because you challenge any man by these few Arguments grounded on Scripture c. Though you grant Infants are saved and that cannot be but by Covenant c. First They that are saved by Christ are saved by Covenant for Christ is the Covenant his blood is the blood of the Covenant as you acknowledge a) p. 58. from Is 49.8 Heb. 13.20 b●t those children that are saved are saved by Christ Rom. 5.18 Therefore Secondly They that are saved by the Mediator of the New Covenant are saved by means of being in the New Covenant For there is no other Mediator 1 Tim. 2 5. and ●hrist saves none as Mediator of the Covenant but those whom he brings into covenant else why call'd a Medit●our of the covenant but some children are saved by the Mediator of the New covenant Therefore Thirdly they who are without Christ Church-membership and covenant ●re without hope without God in the world and in a perishing condition but Elect Infants are not without God without hope in a perishing conditiō Therefore not without Christ Church-membership covenant 4. The Church all his members are in covenant w th God for it is by covenāt b) Hos 2.19 20. that she is made the Spouse of Christ but som infants are made Church-mēbers for whom Christ dyed c) Ep. 5.26 27. as wel as for grown persōs herefore they are in covenant by consequence saved by virtue thereof Fifthly from your ground which surely you lay on Scripture He that proves Infants dying are saved by Christ's death proves that they are saved by virtue of the covenant for the covenant is ratified by Christ's death but M. H●g proves that Infants dying are saved by virtue of Christ's death p. 61. or else he doth not prove it by Scripture Therefore M. Hag. proves that Infants dying are saved by virtue of the covenant I hope you will not deny your own assertion and therefore not yours and my Conclusion 4. This labour might have been spared For you confesse if your words bear any sense that Infants are in covenant though not in that manner as believers are SECT 2. H. H. p. 60. Secondly I answer there is no difference between the children of believers and unbelievers in their Nonage For the children of the one at best are but innocent and so are the children of unbelievers Psal 106.37 38. and those that are innocent God will not destroy Exod. 23.7 with Job 22.30 Prov. 6.16 17. Reply 1. If there be no difference you grant M. Cooks Minor proposition and therefore must own the Conclusion Abominable doctrine indeed viz. that puts no difference between the children of Christians and of Turks to be abhorred of all those that have heard of God's Covenant made with Abraham Isaac and Jacob the people of Israel and Church of the New Covenant which I leave to be considered and lamented 2. I suppose the word BUT should be left out they are BUT innocent unless you mean they are only freed from and acquitted of the gift of sin but without inherent and imputed righteousness which is as abominable as the former and contrary to your allegation Rom. 5.16 p. 6● 3. But if the best be made of them they are more then innocent d) Isa 44.3 for God hath promised to powr his spirit on the believers

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 Ar●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 sue●int prius●uam suerint doctorum discipul● 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 j●dicat qui Artes ignorat Cyprian 1 King 12.31 You know in the Fable who judged that the Cuckow ●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

you even now out of P. Mattyr we do not live of that Law But if you mean the Law of this Nation so we live of the Gospel and by the Law too The Gospel requiring that Ministers bee maintained and the said Law prescribing the particular way or manner how as hath been said Magistrates by the appointment of Christ are to bee nursing-Fathers to the Church who are to provide that the Ministers of the Church may not want maintenance that the children of the Church may not want Milk Isa 49.23 2. What a miserable consequence is this Tythes are suppose by the Leviticall Law Therefore Gospel-Ministers must not live by Tythes just like this the Levites formerly had Cities with their suburbs c. for themselves to dwel in and ground for their Cattle Therefore Gospel-Ministers may not have houses to dwell in nor Glebe-land for their Cattle 3. We do live of the Gospel and are quiet but you disturb us by indeavouring though in vain to turn us out of possession and to strip us of our right 4. It is your grosse mistake that these Commands are binding to Gospel-Ministers g) Inscitè quidam puta●●at verbi Ministris vel Apostolis perpet●ā hic legem praescribi Calv. in Loc. For though the ends of these Commands is perpetual yet the Commands themselves are temporary as Grotius notes on Mar. 6.8 and in part at least hath been shewed before And it 's manifest from the places themselves 1. For the Apostles Commission extended at first no further then to the Pale of Judea Mat. 10.5 6. Go not into the way of the Gentiles and into any City of the Samaritans enter ye not But go rather to the lost sheep of the house of Israel Afterward it was enlarged Go ye and teach or Disciple all Nations Mat. 28.19 and go ye into all the world and preach the Gospell to every creature Mar. 28.19 2. They were to heal the sick cleanse the Lepers raise the dead cast out Devils Mat. 10.8 with 1 6. had power to do these things which I think you do not nor dare challenge no more then we 3. They were not to provide either Gold or Silver in their purses v. 9. which you have left out are as binding as those things mentioned by you 4. Nor scrip for their journey nor two coats nor shoos nor yet staves ver 10. It seems they might have m) Mar. 6.8 9. one pair of shoos and one staffe but not two pair of shoos nor two staves i.e. a walking staffe they might have but not a fighting n) i. e. Defenso●ium Nam itinerarium seu Sustentatorium quem Latini Scipionem nominant apud Marcum permisit Pise Schol. staffe But do you go up and down without Gold and Silver in your purse or without two coats and if you ride without shoo 's yet not without boots if without a staffe in your hand yet somtimes not without a sword by your side It seems you are the man that is neither quiet nor content 5. The same Commands were layd on the 70. For Calvin conceives that after the Twelve Apostles were returned he sent out 70. in like manner only they are bidden salute no man by the way Luk. 10.1 4. If you do so I know no difference between you and a Quaker 6. Nay both the Apostles then and the Seventy afterwards were sent out two by two Mar. 6.7 with Luk. 10.1 If you never went to preach without another I know no difference between you and th●e Romish Priests and Jesuites who in an Apish imitation walk two by two By all which it appears those Commands are and were but temporary SECT 5. H. H. 2. Object This maintenance is not sufficient and if it be left to the people they will starve you It may be you will say Answ 1. If it be not enough then you may labour with your hands to supply your wants as q) Act. 18.1 2 3. with 1 Cor. 5.11 12 and 2 Thes 5 〈◊〉 8 Paul and the other Apostles of Christ did who were as good and better Ministers of Christ then you are 2. If the people wovld starve the Ministers then they are no Christians for they durst not let your teachers starve if he take but any honest course to live But to conclude if you can neither trust God for a livelihood while you are about his work nor be content with what the people will freely give you nor yet labour with your hands to supply your wants you are not yet fit for the work of the Ministry and therefore you may leave it to those that are better able to go through the work and to be content with the wages that Christ hath allowed them Reply 1. It 's readily acknowledged that Paul and the other Apostles were as good and better Ministers of Christ then we are But it doth not follow that we must labour with our hands as they did as you suppose For first this labour for maintenance was not the practise of all the Apostles but a peculiar case of Paul and Barnabas For Paul saith or I only and Barnabas have not we power to forbear working as the other Apostles and brethren of the Lord and Cephas 1 Corinth 9.6 Secondly their refusall of maintenance was upon speciall occasion as in case of extream necessity c. Thus marriage might be forborn Yet he is silly that will conclude from hence the unlawfulnesse of marriage or unneedfulness of maintenance 1 Cor. 7.26 27. 3. When Paul was necessitated to labour with his hands he put it into the catalogue of his sorrows 1 Cor. 4.11 12. As a part of his sufferings in the very place quoted by you Even unto this hour we both hunger and thirst and are naked and are buffetied and LABOUR working with our own hands Hunger and thirst nakednesse and bufferting c. were pieces of his sufferings so was such his labour 4. Notwithstanding all this viz. refusing maintenance he tells the Corinthians that hee received much from others I robbed other Churches taking wages of them to serve you 2 Cor. 11.8 c. 2. Who those are whom you heard say that the people would starve their Ministers if it were left to them I know not you never heard me say so and when you bring in the names of those I know what to say but whereas you say they are no Christians that would starve your Teachers it's one of your absurd inconsequences and unsavory paradoxes for if they be Christians in t●uth as heis a Jew which is one inwardly perhaps they are unable to maintain their Teachers Rom. 2.29 as Mr. Robinsons Church was to maintain him or if they be Christians in title only v) Rom. 11.7 8 9 10. Mede in Lee. it is no wonder they dare let their teachers starve who can rejoyce and make merry when their teachers are killed i. e. suspended and sil●eed 3. What you conclude is Illogicall and Atheologicall For without