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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80511	The Anabaptist washt and washt, and shrunk in the washing: or, A scholasticall discussion of the much-agitated controversie concerning infant-baptism; occasiond by a publike disputation, before a great assembly of ministers, and other persons of worth, in the Church of Newport-Pagnall, betwixt Mr Gibs minister there, and the author, Rich. Carpenter, Independent. Wherin also, the author occasionally, declares his judgement concerning the Papists; and afterwards, concerning Episcopacy.	Carpenter, Richard, d. 1670?	1653 (1653)	Wing C618; Thomason E1484_1; ESTC R208758	176,188	502

first of them Yet Faith justifies as being alive and as being alive works I answer This Argument fights altogether for the Faith of understanding and grown Persons and if it wins the Field I lose it not And Faith in Children is not dead though it works not the fault being in the Organ with regard to within and without CHAP. LXIV I Confirm it thirdly St Paul writeth Eph. 5. 25. 26. to the Ephesians Husbands love your wives even as Christ also loved the Church and gave himselfe for it That he might sanctifie and cleanse it with the washing of water by the word Where it is perspicuous that either Infants are of the visible Church and partakers of her Faith or that Christ did not give himselfe for them and also that those for whom he gave himselfe he sanctifies and cleanses with the washing of water by the Word the water and the word being the outward part of the Sacrament and the Sacramentall Sense being the literall Sense of this place though the Adversary would have hoop't it up to the washing of the word preached untill his Hoops brake and flew about his ears and the water being left leapt into his face And the visible Church is here meant because the visible Church is the Church which is invisibly sanctified and cleansed with the Visible washing of Water by the Word And because the water and Word in these words concern Children the Admonition is conveniently directed to Husbands who are exhorted to love their Wives this Love being the pious occasion that Children are born to the Church In the which exhortation agreeably the Baptizing of Infants is implicitely Theologi in primam secuudam partem D. Thomae Vide S. Hieronymum adversus Jovinianü Vigilantium c. commanded Now the Divines put it to the Question An Deus jubeat impossibibilia Whether or no God Commands impossible Things And they generally answer negatively Their Commanding Reason is Because if God should command impossible Things ageret praeter finem Mandati qui est ut servetur he would work besides the end of the Commandement which is that it may be kept And here is Ignorance Imprudence want of Power and Unrighteousnesse in one lefthand-cast of the Anabaptist cast upon God For in his Legislation he commands and appoints a Thing which as the Anabaptist mutters for the unfitnesse and incapacity of the Subject to which the Action in the appointment is appointed to point neither ought nor can be done according to Appointment CHAP. LXV NOte The federall adherent extrinsecall relative and Covenant Holinesse transmitted from the last Age to Posterity and grounded 1 Cor 7. 14. upon St Paul and which is commonly distinguished against internall inherent and Personall Holinesse is not fashionable to this purpose or of the same colour with it And Mr Tombs in his Examen as Mr Tombs judiciously censures it the ancient Writers knew it not For this federall Holinesse as it is ordinarily expounded walks by the sides of the Parents who are many times unbeleevers and formall Denyers of God in their Works and therefore cannot qualify their Children being also Children of Wrath for Baptism And though in such a Case the verticity of the point moves to the Faith of the Church yet neither this Faith concurrs to the Holinesse of a Child in order to Happinesse as we speak here of Holinesse without application which is by Ordinance And what shall be said of those young raw Catechumeni the Jewish Children Baptized by Athanasius in his childhood as he was playing the Bishop on the Sea-shoare which Baptism was pronounced firm and Sacrament-strong by Alexander Bishop of Alexandria and his learned Assistants and was pinned upon the Record by Ruffinus Nicephorus Ruffin Eccles Hist lib. 1. cap. 14. and others Our Christian Monuments and Annals have many potent Examples that urge accordingly And if a Paganish Infant-Orphan be brought by Providence to be educated all the time of his Pupillage by a Christian shall he not be presently Baptized when the Patria Potestas Fatherly Power over him is now untterly dissolved Farther yet The Covenant confirmed by the Blood of Christ is more ample and of more efficacy than the Promise to Abraham as such Wherefore if the Child offered be in a condition that the Undertakers can perform their Promise there can be no injury where the Right leans towards God and when the Sacramentall Ordinance is opened to all Nations And if an innocent Child should be thrown aside from Baptism hôc ipso by this very thing that he is not born of Christian Parents the child should be hardly used and it would hardly yea verily it would never be soundly explicated wherein the largenesse and plentifullnesse of the Gospell with relation to Infants doth consist And here is no repugnance oppugning us from the want of Christian Parents because the Christian Suseeptores adopt such children and are loco Parentum CHAP. LXVI I Now set forward to prove the Baptism of Infants by Reason and to send the Text assistance from the God of Nature Reason as Aquinas D. Tho. p. 1. q. 1. a. 8. ad 2. teaches being subservient to Faith as the naturall Inclination of the will is to Charity I prove it first There is a perfect Congruity and Conformation of Things in this Ordinance with reference to Children Which Infers a Congruity if not a Necessity of their being Baptized As thus There is requir'd in grown Persons an actuall Disposition to Baptism by actuall Faith for two Reasons The first is Because they are defiled by actuall sins which they have added wilfully to their Originall Transgression Sins which are committed by the actuall aversion of our wils from God naturally and symmetrically asking if they be remitted the actuall Conversion of our wils to God The second is Because God acts with all Things according to their Natures and therefore the reasonable creature having the use of Arbitriment wanting to be justified is not justifi'd by God except he concurs by free and actuall Assent But neither of these Causes hath place in Infants they having only an habituall Aversion which may be removed by the infused Habit of Theologicall Charity and they having sinned not by their own wils but by the will of another and it being therefore even and equall that they should be relieved by the wils of others Which is most proportionable to our way Guidance and Prudence we dividing to all all Things agreeably to them by an Act of distributive Justice informed with Prudence being the Way of Humane Reason and to God's Way and Government being the way of Divine Providence Wherfore St Austin speaks as reasonably S Aug Serm. 10. de verbis Apost so divinely Accommodat illis Mater Ecclesia aliorū pedes ut veniaut aliorū Cor ut credant aliorum linguam ut fateantur ut quoniam quòd aegri sunt alio peccante praegravantur sic cùm sani

bespattereth and bedawbeth his Mother-Church as accusing her that she damns Children dying without Baptism he runs himselfe inevitably upon Scylla or Charibdis For he would have Children sav'd without Christ that is without Grace which is the bond of Salvation in Christ and the wedding Garment without Faith which is the first sanctifying Grace against the common cry of Scripture and without a Sacrament the Sacraments being the pure Channels of God's mercy to us in Christ and so sets them above all Ordinances or he would have them all damn'd who doe not ascend to the years of discretion Alasse poore Babies That God as the great Provisor and overlooker of the naturall and supernatural Order and that Christ as the High-Priest and the Shepheard and Bishop of our Soules supplies 1 Pet. 2. 25. by his extraordinary Power the inculpable defects of the Sacraments which are Defects ex parte Ministri Materiae c. I deny not And that he supplies all the Defects concerning them I doe not affirme Because the Supernaturall and extraordinary suppletion is in the most part when the ordinary failes without our fault or failing it being therefore afforded and the obligation of the Supreme Provisor in some such Cases only arising As the Universall Cause in Nature supplieth in like manner the naturall Defects of the Particular Cause Here the Adversary being desperately resolved durissima atque ultima sustinere to endure all hardnesse manumises this Proposition Those who doe not manifest Grace are not of the Visible Church I answer first The Innocents Mat. 2. 16. in the Gospell Baptized Baptismo Sanguinis with the Baptism of Blood did not manifest Grace and yet were of the visible Church because they were visible Martyrs And they are called by the Ancients Primitiae Martyrum the first fruits of the Martyrs And when the Fathers in their Sermons upon St Stephen dignify him with the Title of Protomartyr the first Martyr they suppose him to have been the first in respect of adult Persons and the first compleate Martyr Where learn that the Baptism of Blood hath the same Effects as Baptismus Fluminis Flaminis the Baptism of water and the Baptism of the Holy Ghost that is as Baptismus in Re Baptismus in Voto Baptism in the Thing and Baptism in Desire here being an extraordinary Suppletion Yea the Baptism of Blood is the more noble as having and holding a singular conformity with the Passion of Christ Secondly If Children do not pertaine to the Visible Church because they cannot manifest Grace then if they dye being Children miserable is their end and their misery in the losse of God is without end Because the Church of God is Via the way she only teaching it and the Head of it so calling himselfe and the Kingdome of God is Patria the Country And as no man comes to his Country but by the way So extra Ecclesiam non est Salus out of the Church there is no Salvation A Figure whereof was That all were drowned in the Houd whom the Floud found una●ked The divine S. Cypr. lib. de Vni●ate Ecclesiae Rule of St Cyprian is universally accepted Non habet Deum Patrens qui non habet Ecclesiam Matrem He hath not the God of the Church for his Father who hath not the Church of God for his Mother And Concil Lateran sub Innocent 3. cap. 1. the Faith Confession of the Councill of Lateran under Innocentius the third is innocent Una est Fidelium Universalis Ecclesia extra quam nemo salvatur There is one Universall Church of the Faithfull out of which no Person is saved Lastly outward manifestation of Grace doth not render us Members of the visible Church as visible that is of the outward Church as it is outward but that we visibly and and outwardly communicate with the said Church and are congregated with the visible Members of it the Case of the Innocents was extraordinary as the Birth of Christ was upon which it waited because the outward manifestation of Grace imports a reference to the Senses of men which are not capable of the Impressions of such manifestation and because outward manifestation in free Agents is no infallible signe of inward and invisible Grace except it be infallibly known to us that the Persons giving such manifestation are infallibly directea or except we receive it of God by private Revelation CHAP. XLV THe last Objection comes to it's tryal And it is the monumental Objection of Mr Tombs the Oracle Apollo Champion Achilles Mr Tombs in his Examen Goliath Knight-Errant or lesse improperly the feather'd Forehorse of our Anabaptists It parallels another Text with ours Except ye eate the flesh of the Son of Man and drinke his Blood ye Jo. 6. 53. have no life in you Being the Text in meditation whereof Synesius hymns it of the Eucharist that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes in Hymnis the Trophy of Divine Love It is not saith Mr Tombs proved sufficiently by illation from this Text that Infants may receive the Lord's Supper therefore neither from the other that Infants may be Baptized Wherefore although the Text treateth of Baptism yet is it not efficaciously convincing for Infants I answer First These Texts very much differ in their Logicall Terms and latitude His Text is directed by a Term of restriction to the Jews to whom Christ preached in the Synagogue being grown See V. 59. Persons and commends to them the eating of strange but solid meat perfectly agreable to them only and such as they Except ye eat c. In our Text although presentially directed to Nicodemus the direction is let loose and widened with a Term extending to all persons young and old c. Except one be born Secondly These Sacraments are very much different in their Natures and Effects The Sacrament of Baptism was given that it might initiate us purge us from sin and reduce us to Spirituall Purity and it is requisite that even Children should be initiated purg'd and reduced and being now initiated bodily and apparently into the World should not be left there by the Lover of Souls as the most innocent and yet wanting an Ordinance of Spirituall Initiation For this reason the Sacramentall and visible Action in Baptism is washing with water accordable even with Children who are born unclean and therefore presently washed by the Midwife The Eucharist was appointed that it might nourish and conserve Spirituall Life acquired in Baptism which corporall Meat doth in corporeall Things as conserving the animall Life and therefore the Signes here are presented in the form of solid nourishment which agrees not perfectly with Babes but only with grown Persons Yea the Spirituall Repast in the Eucharist being instituted with analogy to materiall Meat and Drinke and presupposing in the Receiver Spirituall Life if it findeth it not cannot nourish materiall eating and drinking presupposing also the Life of Nature And God

this Consequence which with the rest proceeds ex falso Supposito were true the Presbyterians or strict Calvinists would cristas attollere lift up their Crests and Combs and continue their unnaturall and exotick Interpretations upon the old Proverbiall Sentence The Prov. 16. 4. Lord hath made all things for himselfe yea even the Wicked for the Day of Evill Which the Hebrew Text. Hebr. hands forth Omnes operatus est Jehovah propter se improbum ad Diem mali Jehovah hath made all Persons for himselfe the wicked Man to the Day of Evill And which the English Presbyterians English God hath made all Things for himselfe yea the Wicked for the Day of Judgment and eternall Damnation pouring as it were by the carriage of an Indian upon God that he makes the much-greater and massier Part of Men Women and Children of purpose to Damn them Whenas this good Proverb speaks of the Evill Day of temporall Punishment which according to the Hebrew Dialect is called the Day of Evill or as the Septuagint Sept. oftentimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affliction or afflictation Or If they will draw the Text to the punishments of Hell Then must they draw with it that God made indeed the Wicked for the Day or Time of Evill intentione secundariâ with a secundary intention and having fore-looked upon them in the Evils of their sins And thus the Ends here God and the Day of Evill as executing the good Justice of God are as we term it in Logick Fines subalterni And when God made the Wicked Man for the Day of Evill he made him for Himselfe Because when he punishes him with temporall or eternall punishments he glorifies himselfe in his executive justice And the wicked man falling by Death from under the Order of his Mercy fals under the Death-Order of his Justice Now God cannot absolutely Ordaine a Wicked Person for this good End the glorification of the divine Justice by his eternall punishment first Because this Ordination would Eclipse his Goodnesse and his very Nature And secondly Because he should then be contrary to his own Sanctity and absolutely Ordain the wickednesse of the Wicked Person as such the absolute Ordination of which would by a necessity derived from the Ordination bring it necessarily into Being And Non est faciendum malum vel minimum ut eveniat bonum vel maximum The least Evill S●● Rom. 3. 8. may not be done that the greatest good may come of it For Though in the Evils of Punishment we may lawfully chuse the lesser because the lesser Evill tnuc indueret rationem Boni would then put on the State or Nature of a Good as we may rather chuse the losse of our Goods than of our Lives yet Malum Culpae quatenus tale est nunquam potest habere rationem Boni The Evill of sin as such can never put on or have the Nature or state of a good Neither can a good End moralize or sanctifie an Evill Action CHAP. LXXII I Prove it lastly The naturall work of Baptism answerable to the Word the best and most primitive Words signifying the Natures of Things and to the Signe is to wash And Children greatly need Spirituall washing as being greatly defiled with the first sin of their first Parents Therefore Baptism which is a Sacramentall Washing and the first Sacrament greatly agrees with them as not being yet washed And is not in vain with respect to Children Frustrà est quod non potest habere suū usū that is in vain which cannot have its use As Aquinas expounds D Thom. comment in A●●stot l. 1. de Coelo Text. 12. upō Aristotle's Axiom Deus natura nihil frustrà faciunt God and Nature do nothing in vain Which Axiom thus expounded hath a farther aim yet clearly windes up and proves that even the actuall use of Baptism belongs to Infants And If the Thing which is ordained for all who are touchable by the Faith of the Church may not by reason of humane Restraint be communicated to the Little-ones which are many there follows upon wheels that the Restainers render it uselesse and vain with respect to the many Little-ones at the least and that although God will make nothing in vain yet men make vain the will of God Which likewise all unbeleeving Parents in respect of their Children and all Unbeleevers in regard of themselves doe Baptism being ordain'd for all that want it and all wanting Baptism that want Baptismall Grace and all wanting Baptismall Grace that want to be washed from Originall sin and all wanting to be washed from Originall sin who are desiled with it These Arguments are such as the Substration of the Matter will bear For we cannot in this place eventilate Reasons from the Definition or Nature of a Sacrament or from the Effects of Baptism in themselves and in the proper Houses and Places wherein as the Planets they have their plenary Power Because these things being Spirituall mysticall and Lidden our naturall Reason cannot give an exact estimat of them or bring them forth to the most perfect discernment avowance of the reasonable Man And as Revelation first supposes Reason so Reason afterwards in her Discourses of revealed Things supposes Revelation and sometimes walks only by the walls and Edges of it And for the same Reason we are unfurnished of Demonstrations both à Priori and à Posteriori that is Cause-Demonstrations and Demonstrations by the Effects Yet we have Reasons of the second Order and Metal of the Silver-kinde which are perfectly urging so say the Logicians where Demonstrations cannot be had CHAP. LXXIII LET my Standard be now set up at the Doctrine and Praxis of the Church in Primitive Ages Because there is no expresse Precept in Scripture saying Go and Baptize Infants no President in plaine Terms saying They Baptized Children no clear Promise promising clearly Many Benefits shall accrue to Baptized Children many to the Baptizers of them or the like the Church gave to the Baptizing of Infants the Name of an Apostolicall Tradition Which we therefore understand with respect to the expressenesse of Precept President Promise In a generall Sense and much used anciently the whole Body of the new Testament is an Apostolicall Tradition and in a speciall Sense some speciall Truths of it That in See 2. Thes 2. 15. our Sense is an Apostolicall Tradition which was deliver'd by the Apostles to the Church and is not found expressely in divine Scripture though it be expressely found and extant in the writings of Apostolicall Men in Apostolicall Times Or That is an Apostolicall Tradition which hath many faire and excellent Characters in divine Scripture but hath it's explicitnesse or expressenesse from Apostolicall Precepts Practises Promises warranted to the Apostles by Christ their Master which are Unscriptur'd The Baptizing of Infants being thus received by such Tradition the Disciples of the Apostles preached it in their Sermons it fell from their

Jesus After these Exorcisms they were brought unto the Baptistery and there they put on the Name of Competentes because they did there competition for Baptism And there were they put into the hands and tuition of the Catechists And now while they were taught and catechized they were named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These did frequently fast watch pray and hear Sermons being separated from others in the Church by a proper place called Catechumenium They departed from Vide Hospinianum in Tract de Templis the Church ante majorem Canonem before the Priest entred upon the greater Canon and Celebration of the Mysteries Yea they were not present in the Baptizing of others After their Baptism their Name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Twin-word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new plant But except necessity pressed by occasion of sicknesse or other like evill inducing the Danger of Death they were Baptized only at the two great Feasts in the which S. H●eron in vita Paul● primi E●●mitae Anthony wore the Palm-Habit of Paul the first Hermite that is at the solemn Feasts of Easter and Pentecost Tertul. l. de Baptismo ad Ca'ccm Leo Magnus ep 4. quae ●si ad Episcopos Sicihae according to Tertullian and Leo the first And again before they were admitted into the number of Beleevers by Baptism let the Reader patiently if not reverently hear the repetition of some speciall Ceremonies of the Church raised from the reverend Monuments of pious Antiquity in the seattering of which I am only the Interpreter to the Fathers first they turned their faces toward the West and renounced the Devill and his works and the works of all them from whom the Sun of Righteousnesse was departed in the Apostolicall form as Dionysius Areopagita S. Dionys Arcop de Eccl. Hier. cap. de Baptisme recounts Secondly they tacked about and faced the East in which position of Body they professed the Christian Faith and their Defence thereof using the words of the Apostolicall Creed agreeably to the same Dionysius Idem ibid. and afterwards of the Nicen Symboll Thirdly the same writer attesteth Idem ibid. I can witnesse nothing in it but him to be a witnesse of it that the Signe of the Crosse was made on their Foreheads and on their Breasts by the which they were signed for God and for Christ crucified the ignominious and inglorious Passion of whom should be their Triumph and Glory as it was St Pauls Gal 6. 14. And yet againe After their admittance by Baptism first they were kissed osculo Pacis with a kisse of Peace by the Christians who were present in token that as Baptized Persons they were now their Bretheren this is enrolled by St Cyprian S. Cypr. l. 3. cp 8. ad Fidum Secondly a burning Taper was given into the hands of the Baptized Persons in signe of the Faith and Grace received and to signifie that now they were translated from the Power of Darkenesse to the admirable Light and lot of the Sa●nts this S. Greg. Naz. orat in sanctum Lava●rum Lactant. in Carmine Paschali is Chronicled by St Gregory Nazianzen Thirdly they were invested in a White Dresse as Lactantius hath left dressed in metricall black and white which they wore from the Sabbath or Saturday being the Eave of Easter and called Sabbathum Sanctum the Holy Sabbath to the Sunday after Easter-Day which was therefore named Dominica in Albis The Lord's Day wherein the Baptized appeared all in their White Garments of this Dionysius is the Recorder S. Dionys ubi supra alii ex eo Aud then at their putting off these white Garments Divine Sermons were preached to them in the which they were exhorted to retain inward whitenesse and purity of which the outward purity and whitenesse was but a white Marke Hence we have most Heavenly Sermons In Bibliotheca Patrum amongst the Primitive Records entit'led De retinenda Puritate Of retaining Purity Fourthly Milk and Honey was given into their Mouths to be Tertul. l. 1. contra Marcionem cap. 14. S. Hieron in D●alogo contra Luciferianos vide eundem Comment in Is 55. 1. ubi vini Lactis mention●m facit tasted by them of which Tertulliaen and afterwards St Hierom who interprets it to have been done in sign of our new Infancy in Christ Wherefore on the Dominica in Albis in the Roman Church with reference to the Neophyts part of the Epistle of St Peter is read which containeth Quasi modò geniti Infantes lac concupiscite c. As new-born Babes desire the sincere Milk of Missale R●manum Dominica in Albis in Epistola 1 Pet. 2. 2 3. Dr Taylor Sect. 18. the word that ye may grow thereby If so be ye have tasted that the Lord is gracious But I see not how Dr Tailor thumming this Baptismall Ceremony in his tailoring and cutting it out against the Baptism of Infants can hence peece it up that because Men who were Baptized were to be as Babes therefore Babes must not be Baptized untill they be Men. Yea rather Babes should be Baptized because their Innocency is the Scripture Measure and Rule by which Men are made Baptizable and to which they are now pleasantly and sweetly directed by the Ceremonious tasting of Milk and Hony This expression as new born Babes or as little Children hath an express Mat. 18. 3 Confirmation from Heaven in the Name Perfection and Adumbration of the Cherubims In their Name the Word Rub in the Hebrew Language as also Rabe in the Chaldee signifying a Child and Che signifying as In their Perfection their fullnesse of knowledge according to their other derivation being Character'd and compendiously delineated in the Faith of initiated and Baptized children because Faith here answereth to Vision or Face-Knowledge hereafter In their Adumbration the Cherubims having chiefly been effigiated as and in the shape of Children or Babes in respect of their Faces CHAP. LXXXXII THE fifth Result is The Senses of Scripture accepted by the Primitive Church and all venerable Antiquity being so violently and obstinately rejected in this our obstinate and violent Age we should give our Assent to the Senses of Scripture not rashly but secundùm Regulas Prudentiae according to the Rules of Prudence There is a Thing almost in every Text of Scripture beckening to Practise like that which the Painters call the Aire in every Face For if all the parts of the Face be taken in their proper feature and right Proportions and this Aire be not thus taken which Aire is a speciall kind of Center wherein all the consents of Similitude have a generall Meeting the want of this Aire is in the reason that the Judgements of Men give a different Air and sound and that while one strongly affirms the face to be like another denies it as strongly And if the words of any Text be taken or understood according to the partiall and

while as remote Spectators only and perhaps there will be matter enough in the latter Acts to throng a Chronicle and publike Shows of all that hath been contriv'd in secret But I have honour'd this vile Relique of the Owl or Cuckow-Eggshell too much in taking so much notice of him I will not hereafter glorifie him in this manner Now I commend to the wise and serious consideration of Ministers and of all Understanding and judicious Persons a Question Are these who as the Goats goe before the Herd of Cattell in the presumption of some thin Hairs under their Chin so thrust themselves before others Are these I pray fit Preachers of God's deep and holy Word and able Determiners of Controversies in Divinity who when a divine Matter is discussed as it ought to be with due enquiry made into liberall Arts and Sciences as Handmaids to Divinity into the secret Orders of Grace and Glory into the naturall and Supernaturall Acts and Habits of the Soul being a Spirituall Substance mark't with the Trinity-Seal into the recluse and hidden Natures Properties Inclinations Motions Effects and Ends of Things into their Definitions whereby their Natures are fairly Character'd into the Differences of Things cleared and opened as the Day by proper Divisions and Distinctions which take Things asunder and as God in the Creation divide betwixt Light and Darkenesse into the waight and strength of Illations Collations Relations into deep and intricate Questions into the Nonultras of a Question when a discourse comes to the Bottom-Puncto and the last Exit into the Grounds of Truth and the Reduction of every Proposition and Inference to their Ground-Truths into Denominations Derivations and Languages and into all their Figures and Dialects into the Resolution of Conscience-Cases upon all Casuall and Emergent occasions into the rich and wondrously various Closets and the Spirituall Magazin of Mysticall Divinity into Councils Fathers Statutes of Emperours Records Utriusque Juris and Manuscripts into all Annals and Histories Ecclesiasticall and profane into the old Liturgies of the Orientall and Occidentall Churches into Things nova vetera new and old and indeed into all the discovered and revealed Treasures of God Nature and Art yea all the dismembred Monuments of the ancient Archives without all which divine Truth cannot be honourably majestically and according to the Crown Dignity and Splendour of it presented and illustrated and the Gainsayers convinced who I say when a divine Matter is justly discussed after this profound bottom-searching and righteous Manner are not able with all their might to utter the lest Atom of a wise word but stand amaz'd as at the sight of a strange Messenger from the other World appearing in an Air-borrow'd Body and after long amazement and wonder coming back to themselves retreit unto Texts of Scripture which in the Authenticall and Originall Copy they Understand not and which if they could interpret the words require oftentimes as Helps from Humane Industry which ordinary Graces require and suppose the Knowledge of Antiquity concerning the Sense of the ancient Church and the Knowledge of naturall Sciences to the Interpretation of their Sense Extraordinary Graces of this kinde being never given without their Mark or Witnesse which is Gratia Miraculorum the Grace of Miracles and publike Exercises answering only to publike Vocations in the same Order I conclude here Scientia non habet inimicum praeter ignorantem Science hath no Enemy but the Ignorant Man And the Ignorant Man is an Enemy to Science because he is ignorant how usefull waighty and worthy Science is and as Ignoti nulla Cupido we desire not the Thing we know not so neither do we judge of the unknown Thing and quemadmodum caecus non judicat de Coloribus ita nemo judicat de Artificio vel Artifice nisi Artifex as the blinde Man judgeth not of Colours so no man judgeth of Workmanship or of a Workman but a Workman Note Let no man deceive you with vain Philosophy that is with Philosophy which vainly exalts it selfe against Divinity or against God and the Sacred Mysteries as the Philosophy of the old Philosophers exalted it selfe in the Primitive Ages But Learning in her proper place is an Attendant upon Divinity and brings the various Goods and richest Materials of Egypt to the building of the Tabernacle and the framing of the Vessels and Utensils belonging to it and there deceives us not as being in a manner Divine And when Mahomet threw sound Learning out of his unsound Religion he threw his Religion beyond all ordinary meanes of Truth-Discovery and set God back to his Principles and first manner of Working by Miracles CHAP. LXXXXVIII I Return and ty a knot upon the Posy of my whole Matter with Inferences Whereof the first is Let all Apostates be ashamed that have not repented of their Apostacy The Prophet meets us opportunely Unto thee O Lord doe I lift up my Psal 25. 1 2 3. Soul O my God I trust in thee let me not be ashamed let not mine Enemies Triumph over me Yea let none that wait on thee be ashamed let them be ashamed which Transgresse without Cause For let them be ashamed which Transgresse the Vulgar Edition Edit vulg brings forth Confundantur omnes ●niqua agentes Let all be confounded with shame Confusion is the overflow of shame who doe unjust and unequall Things The fifth Edition of the Septuagint digs it up out of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. Editio 70. Seniorū Let all that Apostatize be ashamed Rabbi Saadias is within R. Saadias in version● Arabica sight Let them be ashamed of their vicissitudinary and interchangeable Courses and of their swerving from the divine Rule and Law There be many Hebrew Words which signifie a Thing sometimes whereof sometimes they signifie the contrary yet we have Rules and Observations by the which we are heart-led to the right understanding of these Words in their places But when a Man does now signifie a Baptizer of Children and now again an Anabaptist we are only taught by Rule that he moves irregularly It is undeniably true in Phylosophy of naturall Motions In omni ordinat â Motione oportet virtutem secundi Movent is à Movente primo deduci In every ordinate Motion the virtue of the second Mover must be deduced from the first Mover In religious Motions wherein we have besides our first Mover an Exemplar we should be moved by divine Grace which is the virtus motrix divinely moving virtue of the first Mover according to divine Direction Now although divine Grace be invisible yet the rule of divine Direction is extant and sensible from which the Anabaptists it is already made sure and sinew-strong by proof swerve and deviate as I fear many of them doe also from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their own Hearts And as the Anabaptists even so let the Presbyterians be ashamed who have led them in the Daunce Some noise it