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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	believe_v	scripture_n	1,612	5	5.8214	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77397	Anabaptism, the true fountaine of Independency, Brownisme, [double brace] Antinomy, Familisme, and the most of the other errours, which for the time doe trouble the Church of England, unsealed. Also the questions of pædobaptisme and dipping handled from Scripture. In a second part of the Disswasive from the errors of the time. / By Robert Baillie minister at Glasgow.	Baillie, Robert, 1599-1662.; Baillie, Robert, 1599-1662. Dissuasive from the errours of the time.	1647 (1647)	Wing B452A; Thomason E369_9; ESTC R38567	187,930	235

Treatises that very justly those grave Divines did passe them by with contempt how vain and unworthy all that they bring is any intelligent person may easily consider Their first argument is this Onely such as John and the Apostles ministred Baptism to ought to be baptized But John and the Apostles administred Baptism only to beleevers and not to their infants Ergo onely beleevers and not their infants are to be baptized Answ Both major and minor are denied the major because it makes examples of Scripture the full rule of Baptism contrary not only to truth but to the Anabaptists own principles and the Disputants own arguments following who are content to make up the Scripturall rule of Baptism not only of examples but also of commands and of other Scripturall warrants no man ever in any ordinance of God did tie alone to Scripturall examples that is but a partiall rule either of faith or practice The minor likewise is denied for the Apostles baptizing of whole house-holds is an example of baptizing of all within the house young and old male and female without the exception of infants The second Argument The second makes one and the same man to differ from himselfe essentially Infant Baptism differeth essentially from the Baptism taught by Christ and his Apostles The essentiall difference is put in the subject and form of Baptism We baptize infants Christ taught these to be baptized who do actually beleeve and repent We baptize by sprinkling Christ taught to baptize by dipping Answer The bringing in in a dispute before simple people the School term of essentiall difference serves more to clogge and darken then to clear the understanding of the hearers however we deny both the parts of the proof Sprinkling and Dipping are two forms of Baptism differing not essentially but accidentally circumstantially or modally so to speak and till of very late the Anabaptists themselves did not speak otherwise but because now our adversaries are come to make sprinkling alone a sufficient ground of nullifying our Baptism we shall consider that whole matter in a Chapter by it self For the other part of the proof the essential difference of the subjects we deny it upon two grounds first let the difference betwixt infants and their beleeving Parents be as great as it may yet it is nothing to us who affirm that these very places which expresse the Baptism of beleevers do not inferre the exclusion of infants but as we proved from the same and other places do clearly inferre their Baptism Secondly these new Disputants do not well to force upon us a new Logick especially when in their very next argument they banish out of this dispute all the Logick men have hitherto been acquaint with whether naturall or artificiall Do infants and their Parents differ essentially is the difference betwixt any men how repugnant soever in qualities and other accidents any more then numericall who did ever dream that an infant unbaptized did differ from himself when thereafter he did beleeve and was baptized essentially I hope our Disputants intend not to multiply the same individuall person to more differing essentially one from the other or rather one from it self this were more then ever came in the minde of the Poet when he doubled the persons of Amphitruo and Sosia or of the Papists when they multiply the same body in divers places The third ties God in the revelation of his will to precepts and examples alone The third Argument is this That religious worship for which there is no command nor example in Scripture is unlawfull But the Baptism of infants is a religious worship c. Ergo. Ans This is the same in effect with their two former arguments but that the first takes onely one part thereof examples recorded in Scripture and the second clogges it with the needlesse term of essentiall difference In this third shape it is prosecuted with a great deal of high language as if their adversaries could not have answered it while as indeed it is nothing but the old cavill of all the Anabaptists which has been answered so often as any have ever had to do with any of that generation and what here is brought to relieve it is so absurd that few of the Anabaptists themselves will own it But to the argument it self Both its propositions are false the major for this reason The Lords revealed will in his word is a sufficient warrant for our practise now the Lord reveals his will not only by commands and examples but also by promises threatnings instructions and other such ways of speaking In this the former argument came nearer the truth for it spoke of the doctrine of Baptism but did not limit that doctrine to commands and examples alone Again the minor is false for all these Scripturall commands and examples of Baptism which warrantably are applied to the Baptism of infants are so many commands and examples written in Scripture for infant Baptism and of those in our arguments for the affirmative we brought many Apply this your great and Achillean reason to another subject and its vanity will quickly appear That religious worship for the which there is no command nor example in Scripture is unlawfull But womens participation of the Lords Supper the Baptism of Kings of Merchants of M. Cox or any person in his Congregation is such For where have they either a command or example for the baptizing of any of these particulars if they exclude as here they do all kinde of consequences and deductions from Scriptures The question is not It everts the principles of all reasoning and turns men into stones If that which by necessary consequence is deduced from Scripture be Scripture that is but a needlesse Logomachy but if it be a reall truth which we ought to beleeve and according to which we may lawfully practise However some old Anabaptists over Sea did decline so farre as they might consequences from Scripture yet of our late Anabaptists in England I have heard of none before those Disputants that have ever called true Scripturall consequences into question and if these men should stand to this plea they would quickly involve themselves into worse errours then yet they have thought of No Scripture can be made use of or applied for instruction reproof comfort or any other service to any singular person but by consequence and according to the rule of reason Dictum de omni nullo destroy the principle of reasoning you turn anon men into beasts into timber and stone The foolish Jesuite Veron who was the chief authour of this extravagancy was quickly cried downe in this madnesse by his own companions The consequences that here are multiplied about Episcopacy the Service-book the Ceremonies c. are for no purpose for the world knows that no good consequence from any Scripture could ever be brought for any such corruptions And for that which here as also in the Preface is so much desired

of the membership of any who is not an actuall and sincere beleever If such arguments be very apt to seduce those who understand the grounds of their religion in any tolerable measure I confesse I am much deceived As for M. Tombs eight Arguments M. Tombes 8. Arguments answered by others for the solution whereof he cals upon the whole body of the Assembly who are at the leisure to see every title of them answered at large let them look upon the Treatises of M. Marshall M. Black M. Geere and Doctor Homes to those M. Tombs replies in his Apology but how poorly and to how small a purpose let any Reader who will be at the pains to compare what is brought from both hands freely pronounce the sentence I shall but name the heads of his reasons First the doctrine of infant-baptisme has no testimony of Scripture for it There is no truth in any of them the particular Scriptures which are brought to prove this point he endeavours to answer but the chief of these answers we have met with in our positive arguments His second argument is this in the institution of Baptisme Mat. 28. Christ has not appointed infants to be baptized because they are not Disciples Ergo Their Baptisme is unlawfull To this we did speak at length The third is Infant-baptisme is not according to the practise of John the Baptist and the Apostles who baptized onely penitent beleevers to this also we have often spoken The fourth and the fifth is That infant-baptisme in the ages next to the Apostles was not in use and when it came in use that it was grounded upon divers errors and unwriten traditions Answer If the Anabaptists did any whit regard antiquity it were easie by formall testimonies to refell these two assertions and this the replyers to M. Tombs has done abundantly But it is well known that the Anabaptists generally have no regard to humane writers so it were but losse of time to bring passages of the Fathers for their conviction His sixt seventh and eighth arguments are these Infant-baptisme hath occasioned many humane inventions many errours many abuses in Discipline and worship Answer Some of these things which he cals humane inventions errors and abuses are denyed to be such and those which be such indeed are neither caused nor occasioned by Paedobaptisme But many grosse heresies errours and abuses are partly caused partly occasioned by the rejection of infant-baptisme as may be seen in our former Chapter M. L. Treatise of Baptisme needs no answer These are the eight Arguments which fils M. Tombs exercitation in which there seems not to be any thing which either for its novelty or strength did deserve the half of the noise that has been made about them I was minded to have examined at greater length the arguments of the third Treatise mentioned in the beginning of the Chapter for I did think that a prime member and eminent Officer of the Independent Church at Arnhem would never have turned a ring-leader to gross Anabaptism without some very convincing exceedingly pressing arguments yet finding nothing considerable in that Treatise but what was common and triviall and all that it had to be cast not so much in a way of argument as in a laxe popular discourse I chused rather to let it alone then to spend paper upon words which as I conceive doe rather detract then adde any strength at all to the old arguments of the Anabaptists CAP. VII The lawfulnesse of sprinkling and needlesnesse of dipping in Baptisme HOw abundant and copious in the faculty of lying and inventing of errours The lying spirit of Anabaptism the spirit of Anabaptisme was of old how much superiour in an extreamly malignant fruitfulnes he hath been to any evil spirit that ever appeared in the Christian Church before him we have I hope demonstrate in our first two Chapters That the younger Anabaptists who thus trouble the Church of England are nothing inferiour to their Fathers in the art of erring being sure where ever they are ashamed of any one of their predecessors tenets to give us two much worse in the place thereof we have endeavoured to make appear in our third and fourth Chapters Among the new inventions of the late Anabaptists there is none which with greater animosity they set on foot then the necessity of dipping over head and ears then the nullity of affusion and sprinkling in the administration of baptisme The pressing of dipping and exploding of sprinkling is but an yesterday conceit of the English Anabaptists Among the old Anabaptists or these over sea to this day so far as I can learn by their writs or any relation that yet has come to my ears the question of dipping and sprinkling came never upon the Table As I take it they dip none but all whom they baptize they sprinkle in the same manner as is our custome The question about the necessity of dipping seems to be taken up onely the other year by the Anabaptists in England as a point which alone as they conceive is able to carry their desire of exterminating infant-baptisme for they know that parents upon no consideration will be content to hazard the life of their tender infants by plunging them over head and ears in a cold river Let us therefore consider if this sparkle of new light have any derivation from the lamp of the Sanctuary or the Sun of righteousnesse if it be according to Scripturall truth or any good reason For the stating of the question The state of the question the tearms of dipping and sprinkling must be a little cleared by sprinkling we understand according as our adversaries not unfitly expresse it an application of water to the person whether in greater or smaller measure whether by drops severally scattered or poured on all together so that there be no sensible disgregation of the water applyed The distinction of affusion from sprinkling in this matter seems to be but a needlesse curiosity By dipping they understand an application of the whole person to the water a putting of the whole person in the water not a pouring of the water upon the person an intinction not of one member but of the whole body a ducking an immersion of the whole body under the water Consider farther that we doe not oppose the lawfulnesse of dipping in some cases but the necessity of it in all cases Neither doe they impugne the expediency of sprinkling in some cases but the lawfulnesse of it in any case So both their doctrine and practise makes the state of the question to be this Whether in Baptisme it be necessary to put the whole baptized person over the head and ears in the water or if it be lawfull and sufficient at least in some cases to poure or sprinkle the water upon the head of the person baptized For the lawfulnesse of sprinkling and against the necessity of dipping Sprinkling is sufficient and dipping is

to be killed with the rest of the prophane world DDD Ibid. p. 3. Hophman did lean upon the authority of Prophecies and revelations EEE He did believe and professe that Strasburg was chosen of God that as of old out of Jerusalem the Gospel was propagated unto all the parts of the world so it should be restored again from that Town by his Ministery and the labours of other new Apostles FFF Ibid. p. 5. He judged that no reformation was to be attempted but according to the example of the Apostles in the day of the Pentecost GGG Ibid. He did not approve Jo Mathies Anabaptisme he was neither an author nor approver of tumults but both by word and writ he did testifie his grief therefore and did forewarn that the end of Corah Dathan and Abiram would follow that way HHH Historia Davidis Georgii p. 14. The Doctrine of the Monasterians about Polygamy and the corporall reign of Christ was mightily impugned by the Hophmanists especially by John Mathy of Middleburg who had come out of England and thereafter for Hophmans tenets was burnt at London III Ibid. Menno the son of Simon had lately cast away the Priestly habit in the village Witmars near the Town of Bolswerp KKK The Mennonists did teach that no extraordinary calling of Apostolick authority was to be expected LLL They taught also that no other estate of Christs Kingdom upon earth was to be expected then such as this day did appear to wit a State subject to the Crosse MMM Ibid. p. 8. The Mennonists avowed that the Hophmanick expectation of an Apostolick Spirit was fanatick and the Monasterian hopes of restoring all things by violence was seditious and to be condemned NNN Vide infra cap. 2. OOO Historia Davidis p. 13. Some of the wiser of the Anabaptists being vexed with their inward divisions did labour much and at last obtained that the chief Doctors of all sides might meet at Buckhold a village in Westphalie for a friendly conference upon the chief questions PPP Vide supra HHH QQQ Historia Dav. Georgii p. 16. His tongue for a punishment of his boldnesse was bored through by the Hangman RRR Ibid. p. 14. So sharp was the dispute that the Monasterians were likely to have fallen upon the Hophmanists and killed them SSS David George a quiet man and not tumultuous carried himself as a mid man assaying all things to draw the parties to some agreement and he became the author and writer of the friendly transaction TTT Ibid. p. 10. The Battenburgicks and Monasterians condemne their opposites as Antichrists on the other side the Hophmamanists and Mennonists do condemne the former as furious and seditious robbers with whom they refused to eat VVV Ibid. p. 102. Martin Bucer gave not over to presse them with curtesie and arguments while he had brought them back to the union of the Church XXX Ibid. p. 178. In prayer he was earnest and ardent Ibid. p. 171. Divers were astonished with admiration at the shew of his humility chastity and holinesse YYY Ibid. p. 18. He would not be inferiour unto the Monasterians and Battenburgicks who sometimes for three whole dayes and sometimes for four whole dayes did fast from meat and drink ZZZ Ib. At last he did require that the Langrave would deliver the other Letters unto the Emperour Charles assuring that his Doctrine was not from himself but from God he confidently avowed both to the Langrave and to the rest of the Princes that God had revealed unto him and had fully set before his eyes yea put him in possession of life eternall Ibid. p. 97. The title of the writ which he sent to Charles the Emperour and the rest of the States was a humble and serious admonition written by the command of the omnipotent God diligently to be obeyed because it contained those things whereupon life eternall did depend AAAA Historia Dav. p. As Moses is not disgraced when he is said to be obscured and overcome by Jesus according to the flesh so there is no injury or contumely offered to Christ according to the flesh when he is said to be overcome or obscured by Christ according to the spirit The Doctrine of the Apostles was lame childish and ineffectuall for the full and solid understanding of the things of God BBBB Vide infra CCCC Historia Dav. p. 111. Some noble and wealthy families did put themselves and all their goods in the hand of this deceiver acknowledging and confessing him to be the lawfull heir and just possessor of them all DDDD Ibid. p. 78. None of all the followers of David were found who did not willingly at the first interrogation offer and professe themselves Anabaptists for all of them were prepared for Martyrdome as if they had been going unto a marriage feast Their shew of holinesse in their conversation together with their readinesse and chearfulnesse to suffer death did ravish many with admiration the men were beheaded the women were drowned to the number of 35. among whom there was none who did not pant with an earnest desire for death so far were they from acknowledging or craving pardon for any of their Errours EEEE Ibid. p. 171. He commanded both by word and writ that none of his followers should communicate their tenets to others because the time was evill in the which it behoved a wise man to keep silence and Jacob was to put on the garments of Esau that he might be safe from the danger of the wicked Bulinger l. 2. p. 43. they taught that it was free to make confession of faith or not according to the times that when great dangers did presse it was lawfull for the faithfull to dissemble and be silent for it was enough before God if a man in his heart did stick to the truth albeit outwardly before men he did deny it for men ought not for Religions cause to cast themselves open to death and torments for no profit does come to God by our death therefore for peace and quietnesse sake every one in the matter of Religion may conform himself to them among whom he lives FFFF Apocalypsis Haeresiarcharum in Davide Georgio comming into Basil he did buy a house in the City and another in the Country he obliged many by gifts he was so much in alms-deeds and actions of religion as saved him from the least suspicion his wealth was great and his houshold-stuffe rich GGGG Gangrena Clopenburgy p. 425. The crafty man by giving his oath to the Magistrate and haunting Church meetings and doing good offices to his neighbours keeping a good house his whole family going in a good fashion he purchased the favour not only of the people but of those that were in place and did live in quietnesse and splendour HHHH Ibid. Three years after his death the blasphemous errours of the man being revealed by an act of the Senate his papers and books were burnt by the hand of the Hangman also his Coffin and bones were burnt to ashes

New Testament p. 34 They deny angels and devils and souls They deny heaven and hell and eternall life They cast away all the Ordinances of God p. 35 David George to them was spirituall Christ much more excellent then Christ crucified Many people were ready to seal with their bloud all these abominations The monster David George did live and die in plenty and peace The best of the Anabaptists have very grosse errors The Mennonists deny originall sinne p. 36 In the points of election redemption grace free-will perseverance justification perfection they are grosser then the Arminians or Iesuites They are yet more absurd They deny the omnipresence of God They deny the Trinity And the truth of Christs humanity p. 37 They refuse all consequences from Scripture They refuse reasoning from the Old Testament The covenant with Abraham they make carnall They exclude all infants from the covenant of grace CAP. III. The modern tenets of the Anabaptists in England THe spirit of Anabaptisme clearly devillish p. 47 The fair profession of many English Anabaptists not to bee trusted What errours may be charged upon all what onely upon some of them p. 48 The confession of the seven Churches is a very imperfect and ambiguous declaration of their judgement Let no errour be charged upon any man which he truly disclaims A brief sum of all the Anabaptists errors Every Anabaptist is at least a rigid Separatist p. 49 Though the Independents offer to collude with the Anabaptists yet they separate from the Independents no lesse then from the Brownists as antichristian p. 50 They avow all their members to be holy and elect and some of them are for their perfection p. 51 After they have separate from all other Churches they run next away from their own selves They charge one another with Antichristianisme They are Independents They put all Church power in the hand of the people They give the power of preaching and celebrating the Sacraments to any of their gifted members out of all office p. 52 Even unto women They must not preach in a Steeple-house p. 53 All Tithes and all set Stipends are unlawfull their Preachers must work with theit own hands and may not goe in blacke cloathes They celebrate the Lords Supper in any common Innes after another feast All the new light of the Independents and Brownists is borrowed from the Anabaptists The anointing of the sick with oyle the rejecting of the Lords Prayer of all set Psalms of Vniversities and humane learning are the Anabaptists inventions The Independent Apologists are for liberty to most of the Sects 54 And some of their prime friends are for a generall liberty to all 55 The Anabaptists deny all power to Magistrates in any thing which concerns Religion Turkisme Popery Atheisme the greatest blasphemies they would not have punished with so much as a discountenance They presse a liberty for preaching and propagating openly all errours imaginable Yet they grant that errour is a soul-murder and a greater crime then the destruction of a King of a Parliament of a whole Nation p. 56 They hate the Covenant They are injurious to the Scots p. 57 All punishing of errour with them is persecution They presse liberty of conscience much out of policy p. 58 The granting of all this liberty will not assure the Magistrates of the Sectaries civill obedience p. 59 The tenets and practise of the Sectaries destroy Magistracy They professe their design to overturn from the ground the government of our State as now it stands Kings and Lords are no more tolerable Neither is the House of Lords any longer to be endured p. 60 The poorest begger in the land has a share of the Soveraignty above the King and Parliament All former Laws and Acts of Parliament must be abolished p. 61 The will of the multitude must stand for the Soveraign Law hereafter p. 62 The three fundamentall Laws of our new Vtopian Republick p. 63 According to reason and experience the present distemper of the Sectaries is posting on fast to a Dictatorship and absolute Tyranny in the hand of one The State in danger by the Sectaries principles p. 64 The greatest purchase which the overturners of States usually make is a late repentance p. 65 CAP. IV. Their Antipaedobaptisme Arminianisme Arrianisme Familisme and other wicked errours ALL Anabaptists are for Antipaedobaptisme They avow the nullity of our Baptisme p. 89 They presse on us a re-baptization They exclude all infants from the covenant of grace and make Circumcision a seal onely of carnall promises Many of them deny originall sin and assert all the articles of Arminius p. 90 They separate from all who renounce not Paedobaptisme Yet they admit into their Churches many much worse then these from whom they separate p. 91 Sprinkling to them nullifies Baptisme M. Tombes new way He is a rigid Antipaedobaptist yet not against sprinkling He spoils all infants of all interest in the covenant of grace p. 92 He is a friend to the worst Anabaptists and injurious to all who oppose them He makes Baptisme a rite needlesse either to young or old He admits of a frequent re-baptization He admits unbaptized persons to the Lords Table He is a grosse Erastian The most of the Anabaptists are Arminians p. 93 The second Edition of their confession is not so free of Arminianism as the first The chief Churches of the Anabaptists are grosse Arminians p. 94 Many of them are Antinomians laying aside all care of morall duties Making all grief for sin unlawfull p. 95 Denying Christs satisfaction and reconciliation of God to men The best of them are inclineable to Libertinisme The Antinomian controversies are not as the prime Independents doe make them onely about words and methods of preaching p. 96 Many of the Anabaptists are become Seekers denying all Churches all Officers all Ordinances Many of the Anabaptists are become Antitrinitarians p. 97 Richardson one of their prime leaders a blasphemer of the Trinity p. 98 Divers of them are abominable bl sphemers of Christs Person Others of them are become perfect Atheists They evert and reject the whole Scripture p. 99 Many of them are turned Familists denying the immortality of the soul Denying Heaven and Hell Angels and Devils Some of them make the world eternall others all creatures to perish p. 100 Some deny all resurrection others make the beasts rise to glory They teach abominable obscenities They follow David George in his greatest absurdities The divine light of their new Prophet The fall of Adam and the clearest Scriptures are but allegories The whole Divinity suffered in the Person of Christs humanity p. 101 The great light which this Prophet brings from heaven is that all the Devils and all the Reprobates shall be saved by his Gospel Randall his grosse Familisme p. 102 No resurrection no heaven no hell after this life The Saints in this life become as perfect as God The clearest Scriptures are false in a literall sense That God is