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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	scripture_n	19,615	5	6.1818	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86928	An ansvver to Mr. Tombes his scepticall examination of infants-baptisme: wherein baptisme is declared to ingraft us into Christ, before any preparation: and the covenant of the gospel to Abraham and the gentiles is proved to be the same, extended to the gentiles children, as well as to Abrahams: together with the reason, why baptize children, is not so plainly set down in the gospel, as circumcise children, in the law, and yet the gospel more plain then the law. / By William Hussey, minister of Chislehurst in Kent.	Hussey, William, minister of Chiselhurst.	1646 (1646)	Wing H3815; Thomason E343_3; ESTC R200939	83,416	79

AN ANSVVER To Mr. Tombes his Scepticall Examination OF INFANTS-BAPTISME Wherein Baptisme is declared to ingraft us into Christ before any preparation And the Covenant of the Gospel to Abraham and the Gentiles is proved to be the same extended to the Gentiles children as well as to Abrahams Together with the Reason why Baptize children is not so plainly set down in the Gospel as Circumcise children in the Law and yet the Gospel more plain then the Law By William Hussey Minister of Chislehurst in Kent HEBREWES 8.5 6. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount But now hath he obtained a more excellent ministry by how much also he is the Mediator of a better covenant which was established upon better promises LONDON Printed for Iohn Saywell and are to be sold at his shop at the Sign of the Starre in Little Brittain 1646. TO THE READER Courteous Reader I Having read and seen the Labours of divers learned men that have undertaken the handling of this point and seeing that this Doctrine of Anabaptists doth much spread notwithstanding all the industry that hath been used by men of singular parts and piety I did wonder that such a growing evill should spread and prevail with men that did pretend so much to prety and finding that they cryed up the authority of the Scripture as of men that did plead for baptisme of children had nothing to countenance their doctrine but humane authority and set up mens inventions contrary to the Scriptures when I saw that these An●●●ptists did so earnestly plead for the authority of Scriptures and declare themselves so devoted to the rule of Gods Word I had compassion on the affections of these men willingly granting that that was indeed the rule we ought all to be guided by I did as unpartially sift how truly and faithfully they had dealt in the applying themselves to this sacred rule I perceived that they did rather steal away the heats of men with the shew only of pretended respect unto the Scriptures then that they did with d●sing aged spirits search into the sense and meaning of the Holy Ghost as men desirous to be lead by the authority of God I heard men cry up Scripture Scripture nothing would prevail with them but Scripture I resolved to concurre with them in this that the Scripture and only Scripture ought to be our ride in these supernaturall things of Gods worship and if I could have found that they had argued rightly out of Scripture I should have most willingly joyned with them but examining the sincerity of their dealing herein I saw them carried on with a spirit of pride imagining that because children had been baptized and that those men which had maintained childrens baptisme had maintained other errors therefore in the disaffection that they bear unto former times they were resolved to wrap up baptisme of children among other things and throw out it also together with those things that were indeed spurious and humane out of the worship of God they could not endure mans inventions in Gods worship and therein their zeal was good if their knowledge had been answerable but here I saw much pride vailed under the cloak of piety men carrying on their opinions with opposition and clamour of multitudes rather then with sobriety and diligent enquiry into the state of the question But whilest I saw this humour wandering in the lower region of the unlearned I did not so much wonder though I were much moved for their sakes because their souls were as pretious to me as other mens yet when I heard that it soared aloft among the learned I thought it then high time to bestir my self to search into the ground and reason why they also with others might be deceived in that point wherein I took some pains to search into the cause and have for the publike good given some small account thereof and here I will turn sceptique with Mr. Tombes and examine whether our books have stated up the question of Anabaptists high enough and have sufficiently cleered those Scriptures that are cited in the controversies For my part I conceive that the main reason that hath so much prevailed with the multitude is because the ceremony of circumcision being put down and that being required of the Iews so as that every circumstance of time qualification of the person is expresse he must be a male in the family of some believer and no such plainnesse is used in the matter of the Sacrameut of baptisme for want whereof ignorant persons have proclaimed the baptisme of Infants will-worship because it is not said in plain terms ye shall baptize children this may be an excuse to men at first sight and consideration but upon neerer enquiry let it be considered whether the different manner of the phrase between the Gospel and the Law hath not put the difference The service of the Law was in shadows and types therefore the externall rise was plain they had not any ground at all from reason no not grounded upon the Word for the use of them the authority of God did fall upon the rise it self immediatly without any other explication but that it was the confirmation and seal of the Covenant made with Abraham and his seed whereby they were made partakers of the blessing in Christ the seed of Abraham Now the Gospel doth declare the promise to Abraham more plainly and our ingrafting into Christ by baptisme more distinctly according to the nature of the sacrament and in a more rationall way entitling us to the promise requiring the Ministers of the Gospel to baptize all nations males and females without any limitation of yeers or sex whereby the proffer of grace is made to all nations the seal of this proffer is baptisme whereby we are ingrafted into Christ the promised seed the promise of the Gospel is plainly declared to be the promise made to Abraham enlarged not in it self but by vertue of more ample dispensation the promise to Abraham was not only to Abraham and his seed but to all nations of the earth though by providence before Christ kept within the nation of the lewes The ignorance or not attendance on this different manner of administration have caused men sorigorously to require such expresse direction in point of administration of the sacrament of baptisme and by this means brought themselves into such difficulty that if they should stand to their principles they could not sinde out any way to administer the sacrament of baptisme at all unto any person whatsoever for want of more plaine and particular direction And thus while they go about to insist upon the Letter and require the regulation of the Ordinance of Christ to their own fancy they make the Gospel more obscure then the Law contrary

tendered the meanes of grace As for the falling of the Holy Chost upon the Apostles in cloven tongues Act. 2. that came seasonably upon them when they had occasion to use them and after had been baptized but the Holy Ghost promised in v. 28. is promised after Peter had preached repentance and baptisme nay on many after they were baptized Repent and be baptized and ye shall receive the holy Ghost shewing that preaching and baptizing are but the tenders of grace neither the one nor the other of any force unlesse the Holy Ghost come Now though the manner of the giving the Holy Ghost be different yet the season is according to the way of Gods dispensation God will have outward means first tendered and after he will blesse it where he pleaseth among which outward meanes these are chiefe if not all can or ought to be used by way of tender baptisme and teaching which is all that is tendred in the commission whatsoever is is babbled to the contrary baptising is set before teaching the commands of Christ as I have formerly manifested and indeed it were a strange thing for the sacrament of baptisme to be tendered to men that were already clean and approved declared and manifested to be clean it is true it may be tendered to men that professe their faith because man cannot judge them faithfull notwithstanding any profession and therefore baptise them but if they could know and judge them faithfull they might give them the Lords supper in which all Christ is communicated and baptisme should not be needfull baptisme is the seal of the tender of Christ and of the purging power of his blood not of our communion or partaking of Christ that is sealed in the other sacrament Now to come to the signification it is preparative to all other graces it signifieth regeneration and therefore it is called regeneration John 3.5 Except ye be regenerate by water and the Spirit ye cannot enter into the kingdome of heaven Now certainly the Holy Ghost would not set forth the grace of baptisme by regeneration or newbirth if any grace had been preparative to it it is not possible that any life or motion should be imagined before regeneration It is true in John 3.5 Except ye be born by water and the Spirit unlesse ye be by water and the Spirit that which we translate born is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be and Tit. 3.5 Baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laver of regeneration Lest men may vulgarly imagine that men are spiritually begotten by the Word and were to remain some time in their mothers belly the church before they were brought forth by baptisme during which time they were to be catechumens and made fit to be received into the Church that word which is translated born John 3. in 1 Cor. 4.15 is translated begotten I have begotten you through the Gospel For there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeed there can be no imagination of life before there is a being before begetting it is true adultus must have faith such as it is naturall humane before he can be baptized he must be willing by some inclination or other it were barbarous to baptize a grown man against his will which could not be gotten but by some kinde of credence though it might be just with man to punish him with death that should refuse as it is with God to punish with eternall death such as despise baptisme yet that Ministers should refuse to baptise any man that shall desire baptisme untill he hath saving faith is to require actions of life and reason from a man before he were begotten or cleannesse and purity before he were washed Again that sacrament that was administred unto all the churches of the Gentiles in the Scripture mentioned without any mention in the Scripture of any preparative grace that must it self be the symbol of the first grace and preparative of all other graces But baptisme is such therefore baptism is preparative to all other graces Let all the Epistles of the Apostles be searched and ye shall finde they were all written to baptized persons that they are full of exhortations to faith and sometimes arguments drawn from baptisme past to move them to repentance and newnesse of life Rom. 6.4 St. Paul doth indeed tell them that they were buried by baptism with Christ but what doth he collect out of that therefore repent and believe but doth he at any time speaking of faith and repentance argue from thence to baptisme and tell any of them if they would believe and repent they should be baptized which the right method of handling the doctrine of the Gospel would have required if faith and repentance had been preparatives but I am confident if any man shall take on him to teach faith and repentance as preparatives to baptisme he must either make his Text or draw that out of it that will not come he that will teach any doctrine other then so much as may make them willing to be baptized and repute them disciples and teach them as disciples of Christ unbaptized must follow no Apostolicall Precept or Example That which is drawn out of the commission is without ground that teaching must go before baptizing because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set first For first the phrase of the words is changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas had there been a methodicall enumeration of things that ought to have been performed in order one before another the stile ought not to have been altered it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go teach and baptize and therefore those that would gather any thing out of the order of the words must be enforced to read them so which the Text will not permit Again the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a●●●rist in the Imperative mood which standeth for a Future whereas the words baptizing and teaching what I command are both Present Again this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye shall make disciples is the end and ought to be the first set down and declared to those that shall be imployed about the means as I have formerly proved and so the stile doth clearely manifest ye shall make all the world disciples baptizing them and teaching them whatsoever I command which is as much as by so doing ye shall make them disciples as if a man should say sowing in season and making good choice of your seed and land ye shall have a good crop here is plainly intended that these Participiall expressions this sowing and making good choice shall be taken up for the mean and the crop is to be expected after as the successe and event of them as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn and therefore some collect that it doth imply a learning with profit that is nothing to the preparation if there be any thing in that it is in the successe and it hath the vertue of a promise and

seed of Isaac for the promise did not belong to Esau that was the seed of Isaac for that though he were the seed of Isaac yet he was not in Isaac that is he was not inserted into Isaac as a type of Christ by faith and therefore the seed must be so understood that the promise might belong to all the seed Rom. 4.16 not to that which is of the Law only but that which is of the faith of Abraham not to them only which were circumcised according to Law but to believers though not circumcised that is after circumcision was taken away by appointment of God For though circumcision was not so naturall and essentiall to the promise that it was enough at any time to entitle any to the promise without faith yet virtute institutionis divina was not to be omitted untill God took it away for the promise was not to Abraham through the Law therefore not through circumcision which was a legall right but 〈◊〉 the righteousnesse of faith vers 13. to let us know that it was not any 〈◊〉 rite or sacrament that can intitle to the promise it doth but externally 〈◊〉 the vertue of Christs blood and by it the circumcision of the 〈…〉 the sight of God is the only circumcision Rom. 2.29 He is a Jew 〈…〉 and circumcision is of the heart in the Spirit not in the 〈…〉 not of men but of God All this while the Scripture treateth 〈…〉 Abraham in the estimation of God God accounteth none the seed 〈◊〉 Abraham but in Christ none heirs of the promise but in Christ none circum●●●●●● 〈◊〉 them that are in Christ and therefore saith Rom. 2.28 that is not cir 〈◊〉 〈◊〉 〈…〉 in the flesh and this ex regula de nullo Again ex 〈…〉 all that are in Christ Jesus that is believers are the seed of Abraham heirs of the promise circumcised in heart but these have their estimation and praise not of m●n but of God and these are equally denied and affirmed to Abrahams s●●d and Gent●●es according as they are believers or not believers 〈◊〉 without any respect a● all to Abrahams seed according to the flesh so that Abrahams 〈◊〉 had no right at all to any part of the promise in the estimation of 〈◊〉 they did not 〈◊〉 and therefore Rom. 9.8 they that are the children of the 〈◊〉 that is Abrahams fresh are not the children of God the children of the promise a● accounted for the seed and therefore in Gen. 12.3 the Lord did make the promise not to Abraham and his seed only but from Abraham he derived the blessing upon all the families of the earth all the families of the earth were blessed in Abraham Or as Gen. 22.18 all nations are blessed in the seed of Abraham and therefore do Interpreters interpret that former by thee that is in thy seed and all that are in Christ are plainly the heirs of the promise and none but they Abraham in honour and title was called the fountain of the blessing but in de●d and truth not Abraham but Christ for Abraham himself was blessed in Christ not in himself as Christ was Christ was only blessed and justified in and for his own holinesse by the works of the Law inherent in himself So that Mr. Tombes his division of Abrahams seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs spirituall seed believers naturall seed is most inartificiall many of his naturall seed were spirituall also Abrahams seed must be divded into equivocall and univocall equivocall seed Christ for that he was not like Abraham he was of Abraham but ex parte according to the flesh Rom. 1.3 He was Abrahams Lord as well as his son his Saviour as well as his seed he was the promised seed not the seed unto ●●●●om the promise did belong as the seed of Abraham but that seed that was the fountain of blessing to Abraham and all other his seed and therefore Christ was the blessing it self the promise that was made to Abraham and his seed was through the righteousnesse of faith Rom. 4.13 but the blessing came not on Christ through the righteousnesse of faith seeing the righteousnesse of faith is derivative from Christ to Abraham Christs righteousnesse was primitive in himselfe and that very righteousnesse that became Abrahams by faith and therefore is Christ the inheritance of Abraham and all the faithfull seed Esay 42.6 he is called the Covenant of the people and a light to the Gentiles Secondly Abrahams univocall seed were like unto himselfe in relation to the promise the word seed in the promise I will be thy God and the God of thy seed is only the faithfull nothing belonging to the seed of Abrahams flesh but so as they are faithfull nor excluding any Nation or family or person in the earth so as faithfull as for Abrahams seed according to the flesh if not faithfull non est nostri instituti it is not belonging to the doctrine of the Promise to consider of them at all Rom. 2.29 they were not to be reckoned among the circumcised by God Now for the particular application of this promise to this Nation or that in one age to the family of Abraham according to the flesh in another age to the Gentiles in one age under the seale of circumcision in another of Baptisme sometimes to give a Nation the means of Grace Word and Sacraments sometimes to lead them away into captivity these things were ordered according to the particular determination and purpose of God though God did in a more peculiar manner blesse the seed of Abraham then other Nations with the enjoyment of Word and Sacraments and other blessings yet they had them together with the land of Canaan and the place of Gods worship only on conditions of faith and obedience as in Deut. 28. and 29. chapters and by the many threatnings of removall of them by the Prophets and their actuall captivities may appear so that these graces of faith and obedience come on this or that Nation or person according to the purpose of Gods will as likewise effectuall operation of the Word and the particular effect of the Sacrament under the means of Word and Sacraments wholly depend on the mercy of God according to the election of grace Men are to administer the outward rite and sacrament according to the ordination of God God by his Spirit bestoweth his grace and with-holdeth it from whom he pleaseth The Jewes were tyed to the eight day to signe the flesh with circumcision but it was God that circumcised the heart without which the circumcision of the flesh was no circumcision in the estimation of God as Rom. 2.28 which man cannot nor ought to take notice of it is the way of God no man knoweth it it is God that giveth the new name that no man knoweth but he that hath it Those that have this inward grace of circumcision are called and accounted by God for the seed of Abraham but whom must Abraham for his part

is estimated by God limited and extended according to the good pleasure of God Isai 48.17 I am the Lord thy God that teacheth thee to profit Paul plants Apollo watereth it is God that giveth the successe and if it should stand in that sense as a preparation to baptisme in the commission it must contain a manifest falshood or prove undeniably universall grace if they shall teach with profit all nations and baptize them or at least an universall nationall acceptation of the Gospell teaching with profit can admit of no milder sense then that and if every person must be taught with profit before he be baptized then none ought to be baptized but the elect of God and it were a sin for any Minister to baptize any other but such as received profit by the word the word worketh to the hurt of the reprobate whatsoever shew of profit it may seem to have 3. Reason That doctrine that taketh away the distinction of the two Sacraments that is a false doctrine but Anabaptisme doth take away the distinction of the two Sacraments ergo the doctrine of the Anabaptists is a false doctrine That doctrine that requireth preparation to both Sacraments taketh away the difference of the Sacraments but Anabaptists require preparation to both Sacraments therefore Anabaptists take away the difference of the Sacraments The difference doth consist in this that the Sacrament of baptisme is preparative to the Lords Supper sacramentally giving that to us which we stand in need of to make us fit for the Lords Supper I say sacramentally not that God cannot or doth not take his owne time of calling sometime before we are partaker of either Sacrament sometimes after we have both Sacraments yea and after we have sinfully prophaned the Lords Supper but Sacraments have their proper use and signification and are as all other duties lyable to abuse Wee must behave our selves as men under the meanes we have our duties charged upon us of God whereof some are officiall some personall belonging to every mans person about the performance of all which we may sinne either by omission or misuse but all the good that we receive by word or sacraments is of God what we doe by way of office that lyeth charged on us by the rule that we receive from God which is to baptize all Nations and teach them the successe is of God and the account of faith must be given to God we can take some account of some workes to wit those that are externall but of faith and of such workes as are imminent the thoughts of the heart we can say nothing to them Now the communion that is between Christ and us is set downe in Scripture by Christs being or dwelling in us and we in him we must first be in Christ before he can be in us we were in Christ by election before the foundation of the world and therefore may bee received into Christ before we can have faith nay we are said to be baptized into Christ Rom. 6.3 so many of you are baptized into Christ Jesus and the grace of baptisme is said to be wrought by the Spirit by the Spirit ye are baptized into one body 1 Cor. 12.13 and Gal. 3.27 As many as are baptized into Christ have put on Christ Christ is never said to be conveyed into us by baptisme but by faith Ephes 3.17 That Christ may dwell in your hearts by faith what is instrumentally ours by faith is sacramentally ours by the Lords supper he therefore that eateh Christ in the Lords supper Christ is in him Iohn 6.56 Hee that eateth my flesh dwelleth in me and I in him but Christ is never laid to be in us by baptisme but we are baptised into Christ he is not baptized into us but he is communicated into us in the Lords supper for which faith is required as a preparation and the habitation of Christ in us is ascribed to faith as a meanes as before that Christ may dwell in your hearts by faith but our birth in Christ or regeneraion is not at all ascribed to faith but to the Spirit and water John 3.5 Except a man be born by water and the Spirit and to the Word 1 Cor. 4.15 I have begotten you through the Word but never are we said either to be born or begotten by faith the acts of faith are growth life and fruits of sanctification Joh. 6.35 Those that believe and come to Christ are said to eat and drink Christ For he that cometh unto Christ is promised he shall never hunger and he that believeth in him shall never thirst And this vertue is ascribed to the body and blood of Christ from whence Divines do justly gather that he that believeth doth eat the flesh and drink the blood of Christ but no intimation in Scripture from whence any man can collect that he that believeth is baptized unlesse it be à posteriori For he that doth believe must first be baptized by the Spirit before he can believe and thus are the graces offered in the sacraments kept distinct which otherwise would be the same that the grace of baptisme is initiall that of the Lords supper is perfective which may further be manisted thus our calling hath two parts the proffer of grace and the acceptance of grace proffered The first is by the Word the Spirit and Baptisme the other is by the Word Spirit Faith and the Lords supper I have here added faith because the Scripture doth so making faith an instrument by which we receive Christ but Christ must be proffered to us by his Spirit and Word before we can receive him which is expressed in the word calling as distinct from justification and goeth before justification in which we have the first act of faith Rom. 8.30 Whom he predestinateth them he also called whom he called them he also justified we are not called by faith but we are justified by faith Rom. 2.28 and 5.1 Baptisme is the seal and sacrament of Gods work in us which had need to be most cleerly manifested and confirmed unto us as having most of God and least of us that we might submit to it wherunto we are most averse therefore what hath most of us in it that pleaseth us best as works better then faith and faith as we look on it in our selves as a qualification is more delightfull to us then as it is in its own nature working humiliation teaching us to deny our selves and rest on God men do use to magnifie faith but too many under a false apprehension even of secrecie and liberty before 〈◊〉 faith is not a boasting quality nor to be pleaded before men but God and this 〈◊〉 cap. 2. doth handle at large shewing that men are very inclinable to 〈◊〉 ●●o●st of faith before men and rely on works before God and herein the deceitfulnesse of our hearts is very great when we conceive we deal with an 〈◊〉 power then we finde the things of faith apprehended