Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	abhor_v	faithful_a	good_a	19	3	2.0653	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34433	The font uncover'd for infant-baptisme, or, An answer to the challenges of the Anabaptists of Stafford, never yet reply'd unto, though long since promised wherein the baptisme of all church-members infants is by plain Scripture-proof maintained to be the will of Jesus Christ, and many points about churches and their constitutions are occasionally handled / by William Cook, late minister of the Gospel at Ashby-Delazouch.	Cook, William, Minister of the gospel at Ashby-Delazouch.	1651 (1651)	Wing C6042; ESTC R1614	62,529	56

THE FONT UNCOVER'D FOR Infant-Baptisme OR AN ANSWER TO THE Challenges of the ANABAPTISTS OF STAFFORD Never yet Reply'd unto though long since promised Wherein The Baptisme of all Church-Members Infants is by plain Scripture-proof Maintained to be the will of JESUS CHRIST and many Points about Churches and their Constitutions are occasionally handled By WILLIAM COOK late Minister of the Gospel at Ashby-Delazouch LONDON Printed by A. Miller for Tho. Vnderhill at the Anchor in Pauls Church-yard near the little North-door 1651. TO The Faithfull Servants of Christ and Lovers of the Truth in STAFFORD And the Parts adjacent and others that are concerned in this Controversie of INFANT-BAPTISM which desire to imbrace the Truth in Love Grace Mercy and Peace be multiplied through the knowledge of God the Father and Christ Jesus our Lord. Honoured and Beloved Inhabitants of Stafford AS your Wisdom Resolution Faithfulnesse and Activity to appear for the Truth and contend for the Faith shining forth in those whom God hath set in Civil Authority among you in that great push of temptation hath given occasion to many to glorifie God in your behalf rejoice in your stedfastnesse and pray for you and I doubt not yielded comfort to your own consciences so they have ingaged me to acknowledge my self your servant in Christ and for the Truth in this cause which doth so much concern the glory of Christ and comfort of Christians I therefore though conscious of mine own weaknesse when I heard of those many lowd and proud challenges that had been made by the contrary Party to dispute about this Subject was willing upon the advice and perswasion of some of my Brethren to undertake the Challenge relying on the help of Christ and the goodnesse of the Cause And having received the Papers of the Challengers in as short a space as I could prepared this Answer except some additions and explanations which since its return to my hand I thought meet to insert for the help of the ignorant for whose sake it is principally written upon the giving in of a Copy whereof a Reply was promised shortly by the Challengers I waited long and heard nothing of my Papers nor any Reply untill a Letter came to my hands from some of principall note among you dated Novemb. 11. expressing the contrary Parties boasting of a Reply ready long ago which was to be Printed with their Propositions and mine answered Whereupon I was then in that Letter and since by word of mouth desired to Print mine Answer lest I should be abused by others misrepresenting of the same My answer was that I would consult with my Brethren and if they should think it meet I would be willing to yield to you herein Ever since that time I have been cast on a wandring and unsetled condition as is well known far from my Study and Books Yet when I could gain a little time with the help of the Bible I added something by way of explanation for the help of meaner capacities that are not able to see the strength of an Argument or answer when it is barely propounded Two Arguments more I have also added to the former number from one Scripture whence I had only propounded one Argument at the first It may be some will demand What is the reason that their Challenge is not accepted in a way of publique Dispute seeing they have urged it frequently and confidently upbraided your Town and all Ministers that none would publiquely Dispute with them To this I Answer 1. What hope of a publique Dispute on good terms to be undertaken by a Minister of Christ when your own faithfull and peaceable Pastour might not be suffered to preach the Gospel to you a people committed to his charge 2. What incouragement can any rationall man have to Dispute with such as abhorre Syllogismes which are the rationall way of disputing 3. What hope of finding out or clearing the Truth by Dispute where there is no likelihood that the laws and rules of disputing will be observed with freedom safety peace and love with the help of a Learned Judicious and Impartiall Moderator 4. What likelihood of good by a Dispute wherein impudencie audaciousnesse and verbosity passion bitternesse and violence are like to bear sway 5. What can a publique Dispute in such a case which case there is too great cause to fear be but a sinfull abuse of pretious time of peoples patience and even of Scripture and reason it self 6. Who sees not that the drift of these men is to turn Religion into a matter of contention and to draw people together to vain-janglings and concertations as heretofore they met together at Stage-plaies Bear-baits and Cock-fights which abuse What pious heart doth not abhorre 7. It was judged that most or all these evils might farre better be prevented by calm considerate writing wherein the passions of fear anger c. and all tumults might be avoided and reason might speak and be heard 8. Yet if this way of discussing the truth shall not be satisfactory and good grounds of hopes shall be given that the afore-named evils may be prevented I doubt not but the Challenge will be accepted Otherwise no faithfull Minister of Christ may to satisfie the irrationall desires of some and answer the insolencie of others adventure on that which will be by the judgement of the prudent no better then a taking of Gods Name in vain and exposing of himself to certain danger Paul himself though full of zeal for the Truth was willing to yield to the Disciples and his Friends Act. 19.30 31. perswading him not to adventure himself into the tumultuous Theater It were much to be wished that those men which have but weak reason neither knowing how to manage an Argument nor capable of conviction thereby but are taken with plausible expressions and big words or drawn by hopes of honour pleasure gain ease or liberty into new waies like children Carried about with every winde of doctrine would make more use of their sense by which only it seems they live making no use of faith or reason in this case to observe the end and issue of these waies into which they are so easily drawn We need not go to Munster or other parts beyound the seas to see the judgement of God on these men Our own Countrey gives too many sad experiences thereof I will only give one instance of one whose name deserves to be written in the dust and doth already stink throughout the Land and therefore I will not stain my paper with it Yet he is so notorious and infamous that a short description of him will sufficiently put men in minde whom I mean In Warwickshire he appeared first crying down in his Preaching the Ministry of England and Infant-Baptisme After that he proceeded to be a great Dipper after that he became a Master of the Quakers and would cast people into Trances and Revelations as is credibly reported Lastly he became Head of

practice in point of Religion It is sufficient sometimes and in some cases that by good consequence we deduce them from Scripture 1. Mat 22.32 33 This was very usuall with our Saviour and the Apostles Thus our Saviour proves the doctrine of the Resurrection against the Sadduces by consequence from that Scripture I am the God of Abraham the God of Isaac and the God of Jacob laid together with another principle God is not the God of the dead but of the living Which doctrine also the Apostle Paul proves by many Arguments and consequences 1 Cor. 15.13 to 33. 1 Cor. 15. from vers 13. to 33. So our Lord Christ argues for the lawfulnesse of his disciples pulling ears of corn and eating them on the Sabbath day Mat. 12.3 4 5 6 7. by consequence 1. From Davids eating of the Shew-bread 2. From the Priests sacrificing on the Sabbath and 3. From that sentence in Hosea I will have mercy and not sacrifice H●● 6. ● Which Scripture-examples and testimony do not expressely and immediatly say It is lawfull for the disciples being hungry to pluck ears of corn on the Sabbath day and eat them But by good consequence each of these Scriptures much more all jointly prove it So whereas it is said Luke 24.27 44. Luk. 24.27 44. That Christ expounded the Scriptures of all the Prophets shewing that they were fulfilled in him It is not to be understood that those things which were written of Christ in Moses the Prophets and Psalmes did expressely immediatly plainly and positively say that Jesus the son of Mary was the Messias and must suffer all those things and then rise again and enter into glory But by Christs expounding them and arguing from them the two disciples were brought to see the truth So Act. 2.25 26 c. the Apostle Peter sheweth to prove the resurrection of Christ from Scripture that what was contained in Psal 16.9 10. was spoken of Christ It doth not appear immediatly and expressely but by consequence thus It was to be understood of David himself or of Christ the seed of David No of David for he had seen corruption and his Sepulchre was yet extant as Act. 2.29 Therefore it must be meant of Christ Davids seed vers 30.31 32. So the other Apostles in the Acts and the Epistles and the Prophets before them usually deduce conclusions by way of reasoning or syllogizing either from Scriptures or other known principles or both laid together as is evident to any that with understanding and care reade the Scriptures so that further to prove this were to light a candle at noonday and sure he is miserably blinde that cannot see it 2. If you deny the use of consequence you have no warrant or proof for the reading of Scripture in an English translation Printed and so you must cast away your English Bibles as well as Infant-baptism or else fall into Will-worship and Idolatry Nor for womens receiving the Communion nor for the Christian-Sabbath Overthrow these and overthrow all Christian Religion Yea I may confidently say there is no Ordinance of God or religious act can be externally observed which you can perform but at least in respect of some accidentals or circumstantials thereof you must be beholden to consequence from Scripture or else must want warrant for the using of them and so either forbear them all and cast off all religious exercise and become visible Atheists or run into that which is Will-worship and Idolatry in your conceit and act against conscience and not in faith which to do is sin 3. Whereas all Scriptures were written for our learning Rom. 15.4 2 Tim. 3.16 that we may have patience comfort and hope and are profitable for doctrine reproof correction and instruction All or most of this benefit will be lost unto us if we reject the use of consequences The Scripture doth not positively and plainly make particular application to several men that live amongst us by name this must be done either by publike Ministry or private brotherly instruction and conference or by our own conscience which must by reasoning shew that the Scripture applied is pertinent and sutable to us or else we shall get no good by it 4. For what use should the Ministry of the word or preaching and teaching by others serve Pro. 2 2 3 4. or what use is there of studying and diligently searching the Scriptures as for gold silver and hid treasures if all things therein were so plain and particular to us in them that there were no need of drawing particulars from generals gathering obscurer truths from plainer Scriptures and applying them according to exigency Yea what use should there be of reason it self if we might not exercise it in this case which so much concerns Gods glory and our own and others edification and salvation I study shortnesse else it might be easily made to appear that they who deny and abhorre syllogisms and consequences in matters of Religion do not only deny the principall use of the most excellent gift of reason which God hath given to men for the finding out of the truth Rom. 2.15 Rom. 12.1 but also must cast off all right use of Conscience Scripture and Religion if they stick to that irrationall and irreligious conceit Taking it therefore for granted that no man who hath the use of reason and the heart of a Christian will deny us the liberty of reason in drawing out the truth from Scriptures by consequence I will lay down several Arguments grounded on Scripture whereof some were touched in the Answer to the former Paper what I shall here omit which there I touched the Reader may fetch thence for the baptizing of Infants Arg. Arg. 1 1. Such persons as have had by Gods gracious grant right to the Covenant of grace and seal of entrance thereinto in the time of the Old Testament and from whom this grant was never repealed by God nor cast off by themselves are not to be debarred by any man from the priviledges of Gods Covenant and the seal of entrance thereinto whiles the Covenant of grace and a seal of entrance is dispensed to the Church But the children of beleeving parents have by Gods gracious grant had interest in the Covenant of grace and the seal of entrance thereinto at least from Abrahams time to Christs which grant God did never repeal neither did the children of Beleevers cast it off but God hath continued in his Church the Covenant of grace and seal of entrance thereinto though in a different manner yet far more comfortable and glorious Therefore the children of beleeving parents are not to be debarred from the Covenant or seal of entrance thereinto which now in the time of the Gospel is Baptism For the clearing of the Proposition let these things be noted 1. Gods gracious grants of priviledges to his people wherein are also implied ingagements to thankfulnesse and obedience laid on them

of water That they are capable also of the spiritual grace of Baptism Gods many promises of circumcising the hearts of the faithfull seed and pouring his Spirit upon them c. prove as also the example of Jacob and John the Baptist whereof the one was beloved of God the other filled with the holy Ghost while little ones 2. I answer to the assumption by distinction of the first second act of reason faith The power or faculty of understanding or reason which we may call the first act Infants have else they were bruits and unreasonable creatures though the actual exercise thereof which is in man they want so a seminal virtual habitual faith implied in regeneration and the gift of the holy Ghost they have not a professed faith of ripe Beleevers 2. If men will needs have actual professed faith for the admission of persons to Baptism I answer Gen. 17.7 Act. 2.39 As parents by faith accept the Covenant for themselves and children according as Scripture propounds the Covenant Gen. 17.7 Act. 2.39 which is agreeable to the usual way of contracts and Covenants amongst men that parents take a Lease for themselves and infant-children and binde themselves and children to the condition as infant-children are parts and adherents of their parents having no use of power reason or will to provide for or dispose of themselves in their own persons untill they come to years of discretion so the faith of their parents may be said to be their faith as the parents act in taking a house or making a bargain may be called the childes act as no lesse beneficiall and obliging to the childe then to the parent at least untill he come to the use of reason where in his own person he may by some voluntary act ratifie or disannul it And here observe a second distinction of faith namely actual and professed It is this professed faith may be distinguished into Personal and private which is required of all persons which are at their own dispose at their first entrance into Covenant and admission to the seal of entrance and Common or publick faith which in a common or publick person may suffice in the behalf of those that are wholly under his power and at his dispose as Infants are to their parents This is sufficient for such to interest them in the Covenant and seal of admittance as we see in Abrahams and the Jewish Infants and Christians children which are holy by virtue of their parents faith 1 Cor. 7.14 and in this respect they may be said to have actual professed faith viz. of their parents If the Jews with their children were broken off by unbelief as the Apostle affirmeth Rom 11.29 then by faith they and their posterity had continued implanted untill their posterity should by actual professed unbelief break off themselves and their posterity The same is the case of the ingraffed Gentiles and will be of the Jews that are to be reingraffed vers 20.23 24 25. that by virtue of the faith of the parents infant-children should be in Covenant and beleevers even professedly by the profession of parents as it had been with Gods people for many generations before Christ for the Apostle speaks of such a growing up in the Olive tree that the implanted Gentiles and reimplanted Jews must expect as was that which the Church of the Jews had enjoyed to that time And sure if the unbelief of professed Infidels leave their infant-children in the case of professed infidelity and estrangement from the Covenant untill by their own personal individual faith they embrace that Covenant no lesse must the saith of beleeving parents leave their Infants in the state of professed or known Beleevers and persons in Covenant until by their own wilfull voluntary act they reject the Covenant for Gods promises to the faithfull and their posterity are no lesse full then his curses to the wicked and their posterity Exod. 20.5 6. 3. How ignorantly and impertinently that sentence is added by you Whatever is not of faith is sin any one may see And thus for the answer to your Arguments You prevent an Objection thus But you will say H. H. and J.B. Where doth the Scripture forbid That your Ministers will say is an unreasonable and unlearned question there being no proving negatives for then where doth the Scripture say You shall not worship the Pope go to Masse you shall not reade the Common prayer book or wear the Surplesse But it doth forbid Idolatry Will-worship which is that if you have no Scripture rule for the same and teaching for doctrine the commands of men which is this being only traditionall and that acknowledged by one of your Ministers lately in this Town that it was Ecclesiasticall and not Apostolicall Ans Deut. 4.2 Prov. 30.6 Iam 4.11 17. Rev. 22.8 9. The Scripture is such a perfect rule to Gods people of faith worship and holy walking both affirmatively and negatively that nothing may be urged as a duty Divine worship or truth but what is there commanded or taught nor charged as a sin Will-worship or errour but what is there forbidden or condemned either particularly and expresly or at least in general and to be gathered by good consequence 2. They are very ignorant and rash that will condemn worshipping the Pope going to Masse c. and yet cannot finde them forbidden in the Scripture yea they are too great friends to the Pope Masse and other superstition that will say or but insinuate that the Scripture doth no where condemn them or that will match Infant-baptisme with them 3. Forbear charging us with Will-worship Idolatry and teaching for doctrines the commands of men untill you have heard what Scripture grounds we can bring for our judgement and practice in this particular 4. Why do not you name the Minister which acknowledged this traditional and Ecclesiastical not Apostolical If there were any such let him answer for himself The Papists indeed call it a tradition of the Church to prove the imperfection of the Scripture and necessity of tradition Our Protestant Writers confute them in this shewing that it is grounded on Scripture not on tradition If any whom you call one of our Ministers speaks as the Papist against the whole current of Protestant Divines we are no more bound to stand to his principles or to defend him therein or answer for him then we are bound to do it for you and the Papists which agree with him in that opinion Now before I lay down our Arguments I must for the clearing of the truth confirm one thing which I have partly touched already It 's this That it is not only lawfull but necessary to argue from Scripture by way of consequence or deduction for the finding out of the truth neither must we alwaies expect expresse and immediate commands in Scripture for the particular circumstances and applications of the Ordinances of God or for the justifying of every matter of judgement and

cut-throat may give a wound or stab in a moment which the most dexterous Chyrurgion cannot heal in a short time An incendiary may set an whole Town on fire suddenly which cannot be built up by many Carpenters and Masons in few years Yet the cause and work of the later is much better then of the former I have been willing therefore to be somewhat large as my poor ability small leisure time allowed and others importunity would permit You conclude your Paper thus H. H. J. Br. If you therefore or your Ministers have any thing to say or write herein we desire you for the truth and your promise sake to do the same else we must necessarily conclude that neither you nor they have any thing to gainsay it but by your silence justifie both our principle and practice You see I hope by this time that we have something to say and write herein and for the truths and our promise sake have done the same in part and are ready by the grace of Jesus Christ to do more when duly called thereunto therefore you have no cause to conclude that we have nothing to gainsay or that by silence we do justifie your principle or practice against which we have born witnesse in love to the truth And now Sirs you which have subscribed the Papers here answered let me intreat you seriously to peruse what hath been here returned to you in Answer and acknowledge what is of God and agreeable to his truth and if you finde any thing dissonant thereto discover it and spare not and let me have a punctual and particular reply to the several parts of this answer and till then forbear your high confidence in promoting your opinions and practising answerably then will you give us good ground of perswasion that your profession of desire to have the truth discussed is reall But if you shall be unable to answer this as I am perswaded you will not be able with any shew of truth and yet proceed in your opinions and practice let me tell you God will be certainly avenged of those which abuse his people ordinances and truth speaking evil of the things they know not if not with visible and temporal yet certainly with invisible spiritual and eternal punishments Reade I pray 2 Tim. the third Chapter 2 Pet. 2. and the Epistle of Jude As for you dear Brethren that mourn for what you cannot amend and endeavour to contend for the common salvation once delivered to the Saints and not to be as children carried about with every winde of vain doctrine I exhort that you will hold fast the truth which you have received Rev. 2.25 and 3.10 keep the word of Christs patience that he may keep you in this hour of temptation that is befallen the whole world to try them that dwell on the earth Be sure that you receive the truth in love knowing that many for want of this are given over to strong delusions to beleeve lies that they may be damned because they had pleasure in unrighteousnesse Remember the counsel of Christ and his Apostles in these following Scriptures Mat. 7.15 16. Rom. 16.17 18. Gal. 5.1 2 Tim. 3.1 2 3 4 5 6 7 c. 2 Pet. 3.1 2. and 17.18 1 Joh. 4.1 2. Jude 17 18 19 20 21. Thus I have answered these Papers hoping that I shall be ready by Gods assistance to give a reason of my faith and hope herein either by word or writing so far as I may have a good call thereto may do it with safety and may deal with men that will hear and speak reason and Scripture pertinently applied and may observe those rules of the Apostle 2 Tim. 2.16.23 Tit. 3.9 10. Thus desiring that the God of truth will more and more clear his truth and subdue thereto or break in pieces all the ignorant and wilfull opposers thereof I end William Cooke FINIS