I will say but this It is you and your party that strengthens the hands and revives the hopes of the Cavaleers And if by their opposites you mean the Round heads as they are called difference in opinion beside the foundation doth not take away the name and nature of a National Church no more then among the Jews SECT 4. H. H. You say Isa 52 15. Christ shall sprinkle many Nations Answ It 's granted but it doth not follow that he doth sprinkle whole Nations For believers have their hearts sprinkled o) Heb. 10.22 c. Therefore no National Church And I much wonder that you Ministers of the Church of England who for the generality hold that Christ did not dye for all men but only for some few elect persons should yet preach up Nationall Churches c. Reply 1 Mr. C. did not say that Christ sprinkles Whole but MANY Nations which phrase imolies that so many as are sprinkled by Christ in thosâ— Nations may give them the Denomination of sprinkled Nations if so why not of Nationall Churches 2. That all the Elect which have been are and shall be in this world should be called simply some few persons p) Ames Anti. Synod de morte Christi c. 2. p. 176. is a malignant restriction borrowed from your friends the Arminians 3. Your wonder may be stayed if you please to consider that they who hold that Christ dyed not for the salvation of ALL but only of the Elect q Mat 17.13.14 and 20.16 who comparatively are but a few indeed do not make election or Christs intention or interest in Christs death which in themselvs are invisible things The adequate ground or rule of Church-membership but acceptance of and incerest in the Covenant as it is externally and conditionally administred So that the visible Church is far more numerous then the elect or those for whose salvation Christ dyed Judas was a member of the visible Church yet Christ dyed not for his salvation Though Christ's death was in it self sufficient For then he had been saved it being impossible that the intention of the Father in giving Christ and of Christ in giving himself should be frustrated So then to preach that Christ did not dye for ALL men in our and the Scripture sense and yet to preach up Nationall Churches are not things inconsistent 4. For your scoffe of being seven years at the University I heed not but had you been two years there you might have learned to distinguish between inward and outward Covenant as to the Administration and to draw better conclusions or at least not to deny the conclusion in a publick dispute SECT 5. H. H. pag. 28. You say from Mat. 28.19 did not Christ command his Apostles to go into all Nations and preach and baptize I answer Do you not know that they never baptized whole Nations nor yet whole Cities but most hated and abused them c. We grant if a whole Nation can be converted by the preaching of the Word they ought to be baptized c. Reply 1. You chop and change Mr. C. words He said not whole but ALL Nations but do you not know that Infants are a considerable part of any Nation and doth not the whole include the parts 2. It 's granted we do not read of whole nations converted or baptized by the Apostles For God in his providence so ordered that the Gospel at the first preaching should not overspread whole nations at once but that it should be r) Mat. 13.31 32 33. as a grain of mustard seed c. As Abrahams family in process of time grew up to a Nation i. e. one family of believers became a Nation of believers else how can it be said Å¿) Mar. 22.43 that the Kingdom of God or priviledge of being God's people in Covenant should be taken from them c. If they to whom the Gospel was brought and by whom it was received were not to be a nation in Covenant as the Jews had been 3. Are not all nations or any sort of nations to whom providence should bring the Apostles set in opposition to that only Nation of the Jews which had hitherto been a people in Covenant But now to be cast out and the Gentile world to be taken in And who can deny without great ingratitude that some nations since Christs time have made as full and universall profession of the true God Father Son and Holy Ghost and of owning the Fundamentall points of Christian Religion as the Jews when a Nationall Church made of the Lord Jehovah and of the Jewish Religion 4. For our baptizing Infants contrary to Acts 8.12 as you say answer hath been made before and for the Apostles baptizing some whole housholds you seem to grant Infant-baptism contrary to what you say p. 5.6 If Infants be a part of any whole houshold baptized 5. I cannot but pitty your ignorance and impudence in saying we read but of 7 Churches in all Asia which is one quarter of the world For these seven Churches were in Asiaminor t) Asiam intelligit minorem scu eam Asiam partem c. Pareus in Rev. 1.4 Heylins Microcosm p. 520. called now Anatolia being but one of the 15 principall Regions of all Asia Besides these seven Churches mentioned in the Revelation there was a Church in Antioch u) Acts 11.26 with c 13.14 which Antioch was in Pisidia and Churches of Galatia w) 1 Cor. 16.1 with Gal. 1.2 now Pisidia and Galatia were Provinces in Asia the less Churches in Judea x) 1 Thes 2.14 now Judea was certainly one of the principall regions of Asia the greater y) Heylin pag. 520. and 521. see also 1 Pet. 5.13 The Church at Babylon that is in Assyria or Chaldea Beza and Diodat Many more instances might be given but these I hope are sufficient to convince that you may read if you look better more then seven Churches In ALL Asia SECT 6. H. H. You bring Rev. 11.15 The Kingdoms of this world are become our Lords c. I answer I told you already that such times shall be but they are not yet if they were wee should no longer pray Thy Kingdom come And in that day Satan shall deceive the Nations c. Rev. 20.3 Reply 1. Your reason to prove that these times are not yet is very weak For though when the number of the Elect shall be made up and be fully glorified there will be no need of praying Thy Kingdom come yet while the Kingdom is a coming and in perfecting It needs to pray so And doubtlesse the nearer it coms to perfection the more fervently it shall pray for perfection as Naturall bodies in their motion move swifter the nearer they come to the Center Now that the Kingdom wil not be absolutely perfected at that time you hint See the place you cite z) Rev. 20.3 7 c. Surely the loosing of Satan and his deceiving the
New Testament for observing a Sabbath giving thanks at Meals praying with our families baptizing of women giving them the Supper baptizing several sorts or degrees of men as Kings Queens Lords Citizens Husbandmen c. Will the Anabaptists therefore do none of them To this purpose saith Mr. Cook a) Font uncovered p. 28. and Mr. Baxter b) Plain Scripture proof for Infant-baptism p. 3 4 8. but I answer This reasoning is the life of all your Religion for without it they have nothing to say as they themselvs confess neither do they know how to delude poor souls which desire to make the Scriptures their rule and to walk according to what is written but by these sleights c. Reply 1. If your conscience were not feared with an hot iron you durst not have said This reasoning is the life of all our Religion I would have you know the greatest part of our Religion is grounded on expresse Scripture 2. If you would be understood concerning the point under debate I do say and that truly you have nothing to prove your own way of baptizing but what is by consequence from Scripture For you have no expresse command in so many words Go and baptize visible Saints or actual Believers Dip or plunge such in Rivers and Fountains c. which you indeavor to prove by consequences wherein also you are miserably mistaken as I shall hereafter shew What now Is not this reasoning the very life of all your Religion I say the very life of all your Religion wherein you differ from us 3. You your self do as good as confess and you must too whether you will or no that without this reasoning viz. by Consequence you have nothing to say for giving thanks at Meals praying with or in our families giving the Lords Supper to Women baptizing Citizens c. As appears in your pages 12 13 14. For where are these in so many words written in the holy Scriptures Are not you one of those who delude poor souls by these sleights and cunning craftiness of men whereby you lie in wait to deceive See Eph. 4.14 But let us hear your answers in particular SECT 3. H. H. Pag. 11. 1. You abuse us much to say that this is our reasoning that we should do nothing but what we have a command for but we say command or example which last you left out Reply 1. If Mr. Hall abuse you much you may thank some of your own party for the objection is so laid by them which was faithfully laid down by him and fully answered also by him sundry waies But as your manner is with Mr. C. and Mr. B. you catch at a piece of his first Answer and passe by the other two wherein two leavs are spent in silence 2. Let the word Example be put in yet it nothing helps you For 1. Your Argument is false in Form consisting of meer Negatives and so nothing is concluded 2. If you mean expressness of command or example then the major Proposition is false you your self being judg in your own Instances If you mean a command or example by consequence the Minor is false also even in your own judgment and practice SECT 4. H. H. page ibid. 2. We do not deny you All consequences although you are pleased to say we do and accuse us falsly in that But we deny your consequences which you bring to make void written commands and examples That dealing we will by no means allow of to you nor to our selves for in so doing we might soon make all the commands of Christ and examples of the Apostles of none effect by our traditions brought in by such consequences and become such as the Lord speaks of Mar. 7.7 to the 14 Verse Reply 1. Indeed all consequences that make for you you allow and grant but ALL consequences that make against you you disallow and deny is this fair dealing Let the consequence be never so clear from Scripture for Infant-baptism you are sure to deny the consequence and it may be the conclusion too You are not fasly accused here 2. It 's a false accusation and a meer calumny that any of our consequences from Scripture for Infant-baptism make void any written command or example The same commands and examples are binding to us in the same condition we baptize Jews and infidells converted to the faith so that in allusion to that Scripture c) Rom. 3.31 Do wee then make void the law through faith God forbid yea we establish the law I may say Do we by Infant-baptism make void the commands of Christ and examples of his holy Apostles God forbid yea we establish them SECT 5. H. H. same pag. It is to be observed that these men are so taken up with your 1000 unwritten things that they seldome read the holy Scriptures if they did they could not be so ignorant of what is written in them For 1. What if a Sabbath be not spoken of in the N. T. yet it is spoken of in the old But Insants baptism in neither 2. For giving of thanks at meals doth not the Scripture plainly speak Jo. 6.11 Acts 27.35.1 Thes 5.18.3 For family prayer 1 Thes 5.17.1 Tim. 2.8 Now let Infant-Baptism be as plainly proved and we will freely grant it and confesse our sin in disowning it which must be done thus Reply 1. The men vou scoffe at and charge so uncharitably read the holy Scriptures oftner then you do I am sure to better purpose then you read and pervert Jer. 2.12 13. p. 8. 2. You falsly accuse us in saying we confesse that Infant-Baptism is no where spoken of in the old or N. T. it is spoken of as plainly as giving of thanks at meals praying in our families c. according to the texts alledged by you Enough is spoken in the Old Testament d) Dent. 29.10 11 12 13. of Infants being in covenant and of your Church-membership which is not repealed in the New A plain ground for Infant-baptism else the Gentiles should be in a worse condition since Christ's comming then before and the Church of Christ not in a better condition then before 3. M. Hall said There is no expresse command in the N. T. of such particulars mentioned and you your self grant it for the Sabbath and you cannot deny it for the other for though the Scriptures speak PLAINLY of such things yet not EXPRESLY but you cannot distinguish between these 4. Let all rational men judge whether the consequence be not as clear for baptizing Infants from Mat. 28.19 because they are a considerable part of any Nation as for Family prayer from 1 Tim. 2.8 For you say If Paul wils us to pray every where then in his Family so say I If Christ bids us to baptize All Nations then Infants 5. It s too much boldness in you to prescribe how or with what weapon we must fight There are more ways to the wood then one yet you say It must be
k) Mat. 28 20. I am with you alway even to the end of the world I pray you what is it to preach the Gospel but to open and hold forth the Covenant the Covenant I say made with Abraham whereof this was one branch I am thy God and of thy seed Compare Gen. 12.3 and 17.17 with Gal. 3.8 13 14. Now that the Infants of Covenanters are within the Covenant aswell as grown persons is clear to him that will not shut his eies If not It shall be made clear by the assistance of the Lord in this ensuing reply to avoid Tautologies 3. Consider also as what they were to do so to whom every creature all nations now that Infants should be none of the creatures or nations is unsuitable to reason and religion specially considering that they were included as speciall subjects when the Church was in so small a plot of ground and Christ doth not exclude them by any restriction or exception which had been needfull and seasonable if they were to be excluded SECT 2. 2. Observ H. H. The end was that they might beleeve it Reply 1. These words are not expresly set down in the places cited viz. Matt. and Mark They are drawn but by consequence 2. Neither do they hold forth the end of preaching so much as the event But thirdly whether end or event if your meaning be that they might believe it for their seed and houshold As Acts 16.31 Believe on the Lord Jesus and thou shalt be saved and thine house You and I are agreed in this SECT 3. 3. Observ H. H. That those which did believe the Gospell should be baptized into his name Reply 1. If you understand it of Infidells converted to the faith not excluding their children we believe it and accordingly practice as well as you for the Scriptures alleaged by you prove that where the Gospell is first preached whether to Jews oâ— Gentiles Turks or Pagans who perhaps never heard of Christ before they must first be instructed and embrace the Gospell before they be baptized as Abraham was before he was circumcised but this hinders not their children from baptisme no more then Abrahams children from circumcision nor infants not believing from salvation for you say (l) Foundat p. 61 infants are saved without actuall faith though the Text alleaged by you saith (m) Mark 16.16 he that believeth not shall be damned 2. If you mean as your practice speaks that such who have been baptized once for so you grant p. 24. Be baptized again as we are and have received the Lords Supper often and therefore owned as Church members should bee baptized by you I say this doctrine and practice hath no sooting on the Texts alleaged by you either by clear consequence from or expresseness of those Scriptures as hereafter shall be more fully evinced SECTION 4. Fourth Observ H. H. That those baptized believers were after to be taught to observe all other things whatsoever Christ had commanded his Apostles to teach them Reply 1. After to be taught If you mean a good while after It s our practice to teach infants after baptism assoon as they are capable (n) Gen. 18 19. As Abraham taught his children a good while after circumcision but if you mean it presently after Baptisme and so continually to their lives end I grant it of grown persons such baptized believers in the same or like juncture of Circumstances Secondly yet I do not find expresse mention made that the Eunuch was instructed by Philip after he was baptized by Philip but rather the contrary for it s said (o) Act 8 39. And when they were come up out of the water the Spirit of the Lord caught away Philip that the Eunuch saw him no more Or that Ananias instructed Saul after Baptism though its said (p) Act. 9.18 19. Then was Saul certain dayes with the disciples at Damasâ—us or that Saul now Paul instructed the Jailour (q) Act. 16.33 34. after Baptism You may by this time perceive that your observation stood in need of being bounded with some caution 3. You do not tell us by whom they are to be taught afterward surely you left the door open for a private gifted brother SECTION 5. H. H. Observ Fifth To this practice viz. to a people thus walk ing according to this rule hearing his sayings and doing them The Lord Christ hath promised his presence saying Loe I am with you always to the end of the world but the end of the world is not yet Therefore Christ is still with those baptized believers which do thus walk Reply 1. In the Texts of Matt. and Mark cited by you there is no expresse mention made of these words viz. To this practice or to a people thus walking according to this rule c. They are your dictates and fancies 2. If by the worlds end is meant the particular age wherein the Apostles lived as some of late hold then it will not follow that Christ is still with those baptized believers which do thus walk Now though I professe ingeniously that I disclaim that sense as false and impertinent not only because of the termes in this promise used alwaies r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather all days and succession of times but also because your phraise s) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the world is understood by the same Evangelist of Christs second coming and that three severall times t) Mat. 13.39 40 49. yet you might have foreseen and prevented such an exception which quite takes away the edg of the argument and have answered the seekers as they are called whose glosse this is and who are for the most part branches that came out of your Church 3. Though I deny not the spirituall presence of Christ among all true believers as is clear by other Scriptures yet these words in Matth. 28.19 I am with you c. appertain principally if not onely to the Apostles and their successors u) Vobiscum evo nec vobiscum tantum sâ—d et vobis mortu is cum vestris succâ—ssor bus Par. in Loc. for to them our Saviour spake ver 18. with 16. They are bidden to go ver 19. Go yee and are commanded to disciple all Nations in the same verse teach ye *) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or disciple ye all Nations and ver 19. Whatsoever I have commanded you and then presently And lo I am with you So that this promise of Christs special spirituall presence is made to Ministers rather then to the people to Teachers rather then to them who are taught to Baptizers rather then to the Baptized 4. You do not distinguish between the corporall and spirituall presence of Christ as hath been hinted by me but say largely and generally Christ hath promised his presence c. Hence the Argument for Christs corporall presence seems to be as strong for the Ubiquitaries as yours is for the Anabaptists and may
more of this 2. If you mean there were no Infants at all in Rome or Philippi a man had need of the faith of an Anabaptist to believe you or it I'ts said All Jerusalem was troubled with Herod Matth. 2. ver 3. Infants could not bee troubled with him Therefore there was no Infant in Jerusalem This reasoning is as good as yours i. e. stark naught But if you mean as it seems that no little children could understand speak c. who saith so 3. It 's cold comfort to believing parents that their Infants are not Saints in Christ then sure they are little Heathens but is not this contradictory to the same Apostle who calls indefinitely children even of one believing parent 1 Cor. 7.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sancti sunt So Beza and the Old Latine g Saints so is the word in the originall and are any saved by Christ but Saints you hold all we some Infants dying in their Infancy are saved by Christ 4. Paul here undertakes nothing less then the dashing Infants-believers out of the number of Saints or Church-members The universal particles ALL and EVERY one must be restrained as was said to the scope and subject matter e.gr. All the Saints salute i. e. All that were with him at the writing of this Epistle as appears by this very Scripture which you bring Phil. 4.21 22. All the brethren salute you And so salute EVERY Saint i. e. That is capable of such salutations So that your major is not proved by this Scripture at all SECT 15. H. H. p. 71. If children are not concerned in these salutations then they are not visible Saints in Christ nor visible members of his body the Church c. For the text saith plainly Phil. 4.21 Salute EVERY Saint Reply 1. As to that they are Saints in Christ I have spoken to even now 2. The Scripture no where mentions visible Saints or visible members Must we be still troubled with your unwritten traditions 3. If you might as well conclude that Infants are no creatures for to shoot in your bow the Text saith plainly Mar. 16.15 Preach the Gospel to EVERY creature and that birds and beasts and plants c. are not creatures For the text saith plainly Col. 1.23 The Gâ—spel was preached to EVERY creature which is under heaven or that the Jews Infants were not câ—iâ—dren of Israel For the text saith plainly Numb 36.8 EVERY one of the children of Israel shall keep himself SECT 16. H. H. p. 71 72. There are many probable Arguments remaining but the answers to them take much with those that set their Faith in other mens wisedoms and not in the power and wisedom of the Word of God 1 Cor. 2 4 5. But I shall omitt them Because these twelve are undenyable c. Onely I will give you one probable Argument out of Mat. 18. 15 16 17. Reply 1. You said your 12 and last Argument p. 70. How is that your last if many or but one more bee in your budget or were they demonstrative and these probable what probable after demonstratives or were all the former at best but probable not to me but to you whose faith is built on more probabilities 2. If it might be made manifest then it seems it i. e. your Tenent is not yet made manifest to the impaâ—â—â—ll Reader 3. If you know many seeming Answers would bee made to them how could you imagine none would be made to these 12. 4. I know not who those are you rave upon except perhaps your poor deluded Proselytes who pin their faith on your sleeve and take hand over head all for Gospel which you say Onely this I know you abuse Scripture again For the words are â— Cor. 3.5 That your faith should not stand in the wisedom of men but in the power of God Will you bee still at your old Trade of ADDING Take heed of the plagues you threaten others with 5. You may now find by experience the vanity of your confidence there Aâ—guments of yours are not onely deny-able and damnable also bear with the word but truly denyed and justly damned too 6. For Mat. 18. You have SIN instead of trespass which though perhaps all one yet you should not chop and change at pleasure aâ— you have left AS For you say to thee an Heathen whose son are you now p. 42. And for the three Arguments you draw from this text there is more in the conclusion then in the premisses which heretofore hath been a great fault in Argumentation And in the end you seem to grant that the word WHOLE Church is not in the text why then did you put it into your third particular but that you had a mind to cozen your Reader Indeed by the Church here is to be understood the Church-guides as before out of Act. 8.1 as appears by the eight and ninth verses Whatsoever ye shall bind c. Whatsoever ye shall loose c. If two of you shall agree So that it is as clear as the Sun that the Church here is the Assembly of the Ministers and Elders of the Church And then your threefold cord is as easie broken as that was by Samson 7. To conclude in generall for these Arguments which are thirteen to the dozen let the Reader observe There is not one word of Church-member or Church-member-ship in any one of the Scriptures cited Yet Mr. Hag. would bear us in hand that he holds nothing but what is expressed in the Scriptures Where is your written word for your belief in this very point under debate 2. Because you import that you put but little confidence in your probable Arguments I had thought to have left them as I find them but least you and yours should crow I have given some brief Animadversions and would let you understand that it were very easie to find our without vanity be it spoken many dozens of Arguments in Moses and the Prophets that might conclude as probably against the Church-membership of the Old Testament-Infants as any you have or can bring against childrens Church-membership in the New And as easie to bring multitudes of Argumemts out of the New Testament that might as probably conclude against the salvation of any Infants so dying as any you bring against the Church-membership or Covenant-state of Christians Infants Though you profess your perswasion of the salvation of ALL Infants so dying yet by your way of Arguing ALL Infants should not only be cast out of the Church but out of salvation too CHAP. XIV Of the Disciple-ship of INFANTS SECT 1. H. H. p. 73. I proceed to prove in opposition to M. Baxter and M. Cooks Arguments that Infants are not cannot be Christ's Disciples My first Argument is from Mat. 28.19 Teach all Nations c. The plain English of which M. Baxter himself confesseth to be Make Disciples c. From whence I argue thus If those Disciples which Christ commanded the Apostles to baptize must be first
made so Then they were not so born if they had they should not have need to bee made so Again If make Disciples All Nations and teach all Nations be all one as M. Baxter affirms then it is clear that Disciples are made by preaching the Word But Infants that understand not earthly things if we tell them can much less understand the things of the kingdom of heaven declared by the preaching of the Gospell Therefore Reply 1. You still forget the work you had undertaken which was to answer but instead of answering the Arguments brought to prove Infants-Disciple-ship you take the opponents place and say you will prove that they are not cannot be Disciples 2. Your Argument here is like that earth Gen. 1.2 without Form and voyd confused Chaos without head or foot in no mood or figure as Logicians know and therefore I have transcribed it at large only paring away some superfluous words that all may see what a Babel you have built 3. Admit your first conclusion were granted as nothing touching us which should be thus Therefore not born so if you understand the Apostles making Disciples of adult Heathens onely But your reason is false and foolish For not onely he that is a Disciple already need to be made still a better Disciple or Scholar But also somtimes to bee made and to bee born is all one Christ himself was made King Psal 2.6 I have set or as the word is annointed my King and yet hee was born King Mat. 2.2 Where is he that is born King Say the wise men It matters not how they came to know it whether from the Prophecy of Balaam or some other of Daniel c. or from the Revelation of the Angel which appeared to them as to the Shepherds saying There is born to you this day a Saviour Luk. 2.11 which is the Christ or the annointed Lord i. e. Prince or King The same in another phrase with this here in Mat. 1. with an Emphasis on THE i. e. the expected King or Messias Onely it 's clear that Christ in God's wise and eternal decree was made a King and yet born a King And to put it out of doubt Christ is said to be made of a woman Gal. 4.4 with Mat. 1.16 What is that but to be born of a woman 4. As for the Apostles making Disciples by teaching c. Whereof Infants are uncapable there is not the same reason of a Church to be constituted and of a Church already constituted taken into Covenant The former was the subject about which principally the Apostles were imployed the latter of ordinary Pastors and Ministers Though these Heathens and their children were not Disciples nor in Covenant by any birth priviledge when the Apostles were first to preach the Gospel out of the Pale of Judea they and theirs were under the power of the Devil born and brought up in his school of Infidelity and Idolatry But when they were converted and constituted a Church the children of such thus called were born by virtue of God's Covenant apprehended by faith Maâ— 10.14 1 Cor. 7.14 Acts 2.39 Subjects of Christ's Kingdom and holy and so consequently Disciples and Scholars in the school of Christ as is proved at large in M. Baxters and M. Cooks Books which you pretend to answer but indeed answer nothing to the greatest and most materiall part therein 5. As for teaching It is outward or inward immediate or remote formall or virtuall Infants while such though not ordinarily capable of outward immediate formall teaching by men yet may be said truly to be taught remotely and virtually in the teaching of their parents who are ingaged by admission into covenant and further instruction to hand over these saving truths to their children who are for the present dedicated to Christ as his Disciples to be trained up in his School Gen. 17.7 8.9 and 18 19. as Isaac and other children in Abraham's Family were consecrated to God to be taught by Abraham in the doctrine of the Covenant which order holds now in the time of the Gospel 2 Tim. 3.15 Ephes 6.4 And as for the inward teaching of Christ and his Spirit who can doubt but believers Infants whil'st such are capable of it though God's â—â—eer power and the passive capacity could be no ground of our perswasion or expectation that it should be so yet they being taken into the School of Christ kingdom of God and under the influence of the Spirit are within the compass of those promises Deut. 30.6 Isa 54.23 Jer 31.33 34. Mat. 11 25 Howsoever it least become you of all others to deny or doubt that Christ by his Spirit can illuminate Infants when you hold unqâ—estionably That by virtue of Christ's death they even the Infants of Heathens are justified and saved by virtue of Christ 〈◊〉 death p. 60.61 Surely Christ is made wisedom and sanctification to them to whom he is made justification and redemption 1 Cor. 1.30 SECT 2. H. H. Here M. Baxter and I must have discourse before we part for he tells us of diverse ways to make Disciples besides teaching them which in plain terms is to say There are diverse ways to make Scholars besides or without teaching of them which to me is a paradox Reply 1. M. Baxters distinction of a Disciple compleat and incompleat largely and strictly taken c. pag. 14. which you wisely take no notice of because you cannot answer cuts in sunder the sinews of your Argument and so makes your arguing of none effect 2. He saith p 23. There are more ways of teaching then by PREACHING in a Pulpit as mothers teach by action as well as by voyce For Gideon with briars and thorns TAUGHT the men of Succoth Judg. 8.16 And Solomon tells us a naughty person a wicked man that TEACHETH with his fingers Prov. 6.13 as you have done by writing this poisonous Pamphlet of yours All preaching I confesse is teaching but all teaching is not preaching A School-Master cannot bee said to preach to his Scholars in the School when yet he teacheth them their Lessons 3. It is a Paradox to you that there are more ways then one of making Scholars then by preaching as M. Baxter saith so were Christ's Aporisms Paradoxes to flesh and blood Mat. 5.3 to 12. as the doctrine of Christ and the Resurrection were to the Epicureans and Stoicks and yet Orthodox to sound judgments Acts 17. verse 18 19. I had thought here to have proceeded to your second Argument and to have left the Vindication of M. Baxter to himself who intends to deal with you and the rest of your Gang as I am credibly informed but because you would construe this as a meer evasion I shall by the help of the Lord go on Though I may say as truly of him as you do of M. T. p. 36. He is of age and able to answer for himself yea and more truly too For you p. 95. contradict his judgment for baptizing in warm water
are not Church-members because they are not branches how poorly God knows It should not seem strange to you that M. Baxter proves them Disciples because they are servants specially if you consider to foyle you with your own weapon that Scripture no where calls them expresly Church-members though we believe they are but doth expresly call them Disciples * I. G. Catab p 165. Sidenh exercit p. 126. here and servants too in the place quoted by M. Baxter 3. By your Divinity I may not call Paul a Disciple of Christ whom he calleth a servant and his servant too For you say even in persons wee must not call them Disciples of Christ whom God calleth servants 4. If you had not been wilfully blind M. Baxter prevented this cavill p. 20 which I shall improve Moses and Nebuchadnezzar are called the servants of God but not on the same account Isa 42.1 with Rev. 1.1 Christ and John are called God's servants but not in the same sense when their use and sufferings were so unlike Psal 119.89 90. The Heavens and believers are called God's servants but not in the same sence when their actings do so broadly differ So Nebuchadnezzar and the Churches children He in respect of the work to which he was designed and they in respect of the state wherein they were invested Nebuchadnezzar was never brought out of Egypt nor to have any benefit of the year of Jubilee as is said of these children with their parents Levit. 25.41 42. SECT 11. H. H. p. 79. Another Argument of M. Baxters p 21. If Infants be capable of being Christ's Subjects then of being Christ's Disciples Answer A learned Argument All the children in this Nation are capable of being Subjects in this Commnon-wealth Ergo of being Vniversity-Scholars Reply 1. An unlearned answer There is a capability remote and immediate Now remotely all Infants here are capable of being University-Scholars but not immediately they must first be Country-Scholars before they are University-Scholars An Infant is capable of being an Abecedarian by propinque-power but a stone c. is not either by a propinque or remote power 2. You seem to insinuate that no child is capable of being a Subject in this Common-wealth what truth is in M. B. or yours you leave to the wise to judge your Logick will not save a whore from the gallows who hath been arraigned or condemned for murdering her Bastard SECT 12. H. H. His third Argument is p. 23. Christ would have some children received as Dâ—sciples Loâ— 2 47 48 Mar. 19.5 Mark 9.41 Now what the two first Soriâ—â—ures are to the purpose I leave to all that can read and understant English to judge If the Printer have done him wrong I have not neither is there any in his Erraâ—â—'s and truly I dare be no Interpreter of his meaning withoâ—â— his words I shall therefore onely speak to that in Mark c. Reply 1. What a cunning devised Fable have wâ—here to mis-cite Mr. Baxter's two hâ—d Scripturâ—s and to write them out at large that Mr Baxter might be rendered odious or at least inexpert in the Word of righteousness whâ—n in the very page cited they are Luke 9 and Mat. 18. and for the first you confess you after â—od Luke 9. quoted in that page Would not you think it dis-ingeâ—â—ty to be so dealt with If I should write out in words at length Luke 14.10 so it 's cited by you pag. 42. and then make such a flam as you do What a great crie is here and no Wooll Where were your eiâ—s or your mind rather If seems after you had put on your Spectacies you could see better and read English you seek for a â—not in a Rush SECT 13. H. H. p. 80. I Answer 1. The word Disciple is not in the Text c. 2ly in Mark 9.41 42. It 's evident he spake to the Twelve and of actual believers 3ly To that in Luke 9. ver 48. the Lord Christ himself answers Mat. 18.1 2 3 4 5 6. at large Reply 1. No more is Church-member or visible Saints in all or any one of those 13 Texts which you produce from pag. 63. to 73 and from whence you have drawn 13 doughty Arguments to shew that such Infants as wee baptize cannot be Church-members neither doth Church-membership do them any good but the contrary pag. 63 your answer here might have served for our Reply there But I have replied punctually to every Scripture and Argument there And what if the word Disciple be not expresly found in one or two of these texts yet in Mat. 18.5 which Mr. Baxter had rightly and truly cited for all your audacious out-facing the matter he speaks of receiving one such little child in my name what 's that Mark 9.41 Because ye belong to Christ or as it is in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 9.41 because ye are Christs and what are both these but in the name of a Disciple Mat. 10.42 Now to receive in Christ's name and as belonging to Christ and as a Disciple of Christ in Christ's language is all one Much more is said in the places quoted by you by Mr. B. which you thought a piece of wisdom to pass by because you could not answer 2. To that in Mark I might say as you a little before The word actual Believers is not to be found in the text Therefore by your divinity it is not Evident that he speaks of Actual Believers or else some things are evident which are not expresly mentioned in Scripture And what though Christians Infants are not actual believers it 's enough if they be habitual believers and then Christ speaks of them But because you utterly deny that any Infants are actuall Believers and challenge any to prove it by Scripture if they can I shall try your strength by these few Arguments though I do not positively assert it 1. David saith God did makeâ—him hope when he was on his mothers breasts Psal 22.9 Now to hope and to believe are all one or very nigh of kin In him shall the Gentiles trust or hope Rom. 15.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. You have taught me that justification of life belongs to Infants pag. 61. out of Rom. 5.18 Now the Scripture knows no justification of life without actual faith even in that Chap. it 's said Rom. 5.1 we are justified by faith What is that but actual faith as appears from the illative particle Therefore being the conclusion of an Argument drawn from a famous example of justification viz. Abraham's which was without doubt by actual faith you dare not deny it 's so evident Gen. 15. with Rom. 4. 3 ly John Baptist in his mothers womb leapt for joy Luk. 1.41 44. which was no natural but a spiritual motion as hath been said now joy is the joy of faith Rom. 15.33 with Phil. 1.25 True you say faith comes by hearing Rom. 10.17 i.e. Ordinarily But though God binds us to the means yet he
do business in great waters same verse and to see the works and wonders of the Lord in the deep c. and are delivered and brought to their desired Haven 6. We say the whole man is baptized when not the whole of man but part is washed Whole Christ was crucified but not the whole of Christ your arguing is very weak to all that have understanding When a man is wounded in any one part we say truly the man is wounded though not all over Circumcision was a cutting off the foreskin of the flesh onely and yet the Jews child was Circumcised Sir when your tongue talks we say Mr. Haggar speaks will it follow that every part of Mr. Haggar speaks By this Argument hee is all tongue * Vox praeterea nihil but if his heels had spoken they might have made as wise an answer 7. Your next instance proves as little that Christ was dipt when hee was baptized for the words may be read comming up From q) Mar. 1 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the water and that translation is more proper and suitable because all Rivers for the most part lye in the lower ground in comming to which wee are said to descend and coming from to ascend And indeed the Preposition is so rendered in the verse immediatly foregoing viz. Jesus came r) Mark 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Nazareth yea it 's said The Dogs eat of the Crums which fall s) Mat. 15.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their masters table yea where the same story is recorded Å¿) Mar. 3.7.13 it 's so translated twice as Who hath warned you to flee from the wrath to come and then came Jesus from Galilee and often else where in the New Testament what more ordinary then to say Such a man came from Sea Thames c. Here appears the weakness of your inference and the instance doth not plainly shew that Christ went first down into the water or else how could he come out of it Your text in John comes now to be considered SECT 20. H. H. p. 67. 98. And the Scripture saith Jo. 3.23 John Baptised in Enon because there was much water there But M. Baxter answers that Travellers report that the river Enon is but a little brook that a man may almost step over 1. Surely it is want of the fear of God and love to the truth that he should turne aside his ear from the Scripture that saith There was much water to believe a Man a Traveller and Travellers may lie by authority why may not Sr John Mandevill be believed as well as this Travellers news The Lord be praised that hath delivered my soul from believing him and such as hee is Acts. 2.40.2 If it were granted yet Enon might have much water in another place Though but a little water where the Traveller was As it is with many Rivers in England Reply Travellers may lie but may not some speak truth If not I shall take heed of you and hardly believe you who have been a Traveller and that among the Jesuits the most exquisite Masters of that Art and compassers of Sea and I and to make Proselytes And had you named the book wherein Sr John Mandevill's tale may be found I would shape a sutable reply but let it passe in the mean time for one of your cunning devised fables 2. Your veine of railing at M. Baxter I turn a deaf care to when you prove us an untoward generation for you calling us so doth not prove us so your thanks for your selfe and caveat to others will be seasonable In the interim you do mock both God and man The Turk may as well praise God Luk. 18.11 he is no Christian and the Pharisee t) See 18.11 That he was not as this Publican 3. What this Enon was is disputable u) Calvin in Joh. 3.23 some think it a Town situate in the Tribe of Manasseh Diodate a Citty as Salim was to which the text saith â—t was near Others a Fountain or small brook v) As Grotius Jun. and M. Baxter-Sandys Travells l. 3. p. 141. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Rev. 1.15 and 14.2 Bee it so yet wee are not a jot the nearer for dipping for the phrase is elsewhere usually translated * many waterâ— Now then it signifies many convenient places at the water where John and his disciples might be employed at once Not any deep water or great river which commonly is hemmed in with great bankes which deny an easy accesse for an Administration 2. Many waters are somtimes taken in Scripture and why not here for a confluence of waters on som plain x) Ezech. 13.10 for the watering of medows and some trees as we see in many places in England where the ground is low it 's plashy and seemes to be a little Sea and yet not knee deep 3. Jordane the Prince of Rivers in that Country which hath it's name from Jor and Dan two fountains from whence it riseth was not above eight fathoms deep nor Navigable y) Isa 33.21 what a small water then in comparison was Enon not far distant from Jordane Now though you will not believe travellers reports yet I hope you will notreject these plain reasons 4. You say Enon might have much water in another place although but little where the Traveller was Here you have only probablity for proof therefore as you argue z) p. 28. we read but of 4. or 5. whole households were baptized therefore not likely they i. e. the Apostles baptized whole Nations if they did we desire to see iâ— So I. It 's not likely Aenon was so deep for dipping if so prove it by Scripture if you can and we will believe it SECT 21. H. H. p. 21. Further M. Baxter saith The Jaylour in the night in his house was baptized but the Scripture saith Act. 16.33.34 Now if the Jaylour took Paul and Silas It implies they took them out and the next words prove it plainly viz. Hee brought them into his house Reply 1. Some enemies are sooner foyled then found I know not what to make of these Fiblets of an Answer If the Jaylour took Paul and Silas it implies THEY took them out who can make sence of this It may be you mean the Jaylour took them out as may perhaps be gathered from the Antecedent of your proposition and the proof you bring for the consequence but it seems you know not what to say or what you say you are IN and OUT 2. May not any unprejudiced Reader see this to be the sense of the words as they lye in the text viz. a) Act. 16.24 with 30 32 33. The Jaylour brought Paul and Silas out of the prison yea the inner-Prison into some outward room thereof where he heard the word and was Baptized and then brought them into his house which as it was usuall joyned to the prison 3. You do not tell