A IVST PROVOCATION OF MASTER TOMBES, TO Make good his generall charge against Mr VVILLIAM HUSSEY'S Satisfaction to his scepticall Exercitation.

By William Hussey, Minister of the Gospell, at Chesilhurst in Kent.

1 Tim. 6.4, 5.

Hee is proud, knowing nothing, but doting about questions, and strifes of words, whereof commeth envie, strife, raylings, evill surmisings, perverse disputings of men of corrupt mindes, and destitute of the truth.

LONDON, Printed for Iohn Saywell, and are to be sold at his shop, at the signe of the Starre in little Brittain. 1646.

TO The Right Honourable the LORDS and COMMONS Assembled in PARLIAMENT.

RIght Honourable, Master Tombes having here­tofore set forth an Exercitation, in doubtfull termss against Childrens baptisme; your Petitio­ner perusing the severall answers that were made to him seeing they walked in the tracke, and had not stated up the question to the hight, as the Scriptures would afford, to the stopping the mouth of the Anabaptists; your Petitioner, as the necessary imployment of his cure would permit, hath put his hand to the worke, whereupon Master Tombes hath taken liberty to sleight him, and accuse him in generall termes with all kinde of mistakes, citing two or three which are indeed no mistakes but truths, wrapping up all the rest thus: that his booke is nothing else but mistakes, which is most uncivill, and in an Heretike, as your Petitioner humbly conceiveth, worthy your Honours censure; the rather because he hath taken libertie to write against the Directory, and unjustly charging it with falshood; calling it a cothurnus, fit­ter for a counsell of Trent, then a Protestant Church: And that upon a false ground, as your Petitioner will cleerly prove; so as Master Marshall, who is concerned in the busi­nesse, and otherwise publiquely imployed, will put the mat­ter ever to him; and Master Tombes shall be first ordered [Page]to answer his booke, or renounce his Anabaptisme, which in civill right he ought to doe; generall charges being calum­nies, and not answers, so as they reflect on your Petitioner: and as the matter is Anabaptisme it is of publike concern­ment. Your Petitioner doth humbly beseech your Honours at least to keepe these vaunting Heretiques within the bounds of civility, and not permit them to rayle at Orthodox Wri­ters and call them fooles without any reason, for writing such things as the Learned Grammarians, and Translatours of the Scripture will warrant them to write, leaving these writings they cannot answer, and yet persist in their errours.

And for that Bachelor, your Petitioner doth humbly de­sire that he may not any longer be permitted to licence books, unlesse he had more skill to looke unto them, for that he hath put the stampe of Learning, Ingenuity, Piety, upon such a pamphlet as hath rayled at the Directory & other Orthodox Writers without ground. I wish that some schoole of Divini­ty were set up, where Master Tombes and such other dis­contented persons might have full liberty to vent their opi­nions, and not permitted to poyson the people.

Your Honours
humble Servant,

A Provocation of Master Tombes, to make good his charge, &c.

MAster Tombes met with my booke and read it, and beginneth with the title as though he would an­swer it, but after he findeth an excuse, why he should not; he onely findeth some few absurdi­ties, which had they beene faulty, as he preten­deth, might have better excused him for sligh­ting the rest: but if those which he findeth fault with, be unjust­ly called absurdities and errours, the generall will appeare to be unjust, untill he answer the booke: I shall first cleere my selfe of those faults which he chargeth upon me.

The first is, that I called his exercitation scepticke, which he clecreth, by setting downe out of Gellius, that a scepticke deter­mineth nothing but alwayes stands considering and seeking, which he proves to be unduly placed upon his exercitation, because Mr M [...]rshall saith, he is too confident: and because his examen is posi­tive: what if Master Marshall upon some occasion doth accuse Master Tombes of too much confidence? is not his exercitation therefore scepticke? may not Master Tombes in some things be too confident, and yet his exercitation remaine scepticall? or is this a good argument, to prove his exercitation not scepticall, be­cause his examen is positive? he confesseth, that he did propose his thoughts in his exercitaion to the Committee of the Assembly (as he conceived befitting him) under the for [...] of doubts: I blame him not for being doubtfull, I wish he had continued doubtfull still, untill he had received satisfaction: but I say as he confesseth, his exercitation was scepticall and doubtfull, but do I therefore ac­cuse [Page 2]him of adhering to nothing in sense, reason, or faith, he saith, (if I understood what I say) by saying that his exercitation is scepticke, I do so accuse him: but if he understood what he said, he would not say so, what is an argument a particulari ad univer­sale good; Mr Tombes is scepticke in his exercitation therefore in every thing? Mr Tombes his exercitation and examen are a­gainst Paedobaptists, therefore every Sermon he maketh, every word he speaketh, is against Paedobaptists, were no good argu­ment; but Master Tombes saith, he could give better reason, to call me fantasticke, then I bring for this new name I pin on him: truly, I brought no reason for calling it scepticke, it was notum per se, it was doubtfull, all men at first view may perceive, and Master Tombes is constreined to confesse it; neither doth he bring any reason for his deniall, but the grossest and most illite­rate follie in the world, there is not shew enough to make it a fal­lacy, because his examen is not, his exercitation is not scepticke, but when he doth bring forth those reasons he can to prove me fantasticke by, he shall have answers, or thankes for disclosing my infirmity to me; I will not serve him, as he doth me; rayle at his arguments, I dare not touch.

I terme my booke satisfaction to his exercitation, I intended it so, and I hope it will prove so to the judgement of the learned, though Master Tombes will take none: because he was not scep­ticall at first, but a confirmed Hereticke, and an Hypocrite, appea­ring under doubtfull termes; and had I knowne the deceiptful­nesse of Master Tombes's heart, I would not have graced his booke with the name of scepticke, to be doubtfull in matters of errour, is farre better then to be positive; so the word scepticke was given in favour, not in malice; from sound reason, not fan­cy, whatsoever Master Tombes saith. For my book, I hope it shall not, disgrace the judicious Licenser, but I shall get from the Licenser of your booke, and your selfe, better satisfaction by the Lords and Commons (that sit to doe us all justice) then to bespat­ter you with some few flashing words.

I conceive I have stated up the question out of Scripture so, as may make all Anabaptists seale up their mouths (as it hath alrea­dy sealed up yours) you finde some passages something varying [Page 3]from the common tenet which you represent to the common view, without entring into the state of the question, requiring it or considering the strength of the arguments that prove it, or the Scriptures that evince it: whatsoever I have affirmed in my booke that you have not answered, I shall endevour to make good, when I shall receive a just call so to do; In the meane time I addresse my selfe to answer what Master Tombes further saith against me.

Having repeated sundry passages of my booke, he falleth up­on some small confutation, his words are. Nor doe I thinke the principall grounds of his new fancy will satisfie; that, Matth. 28.19, is thus to be expounded, make Disciples by baptizing, and teaching them; whereas he himselfe sundry times readeth it better, make Disciples of all Nations baptizing them, and it is vainly alleadged that [by] is implyed in the participiall expression any more then [...] must be expounded, he met them by saying, or Math. 27.55. [...] they followed by ministering unto him, and I said justly Examen pag. 127. this conceipt is so absurd, that I presume none that hath any Wit will entertain it, though Master Hussey say pag. 6. I thinke, if ever a man were out of his Wit, it was here; but I shall be willing the Assembly judge whether of us two need sayle to Anticyra, to purge our braines. After a long collection of many words here and there in my booke, which he representeth as absurd, (where­as my new conceipts, as he hath observed them are sundrie, and have their severall grounds which he concealeth,) he saith the principall grounds of my conceipt is, that the 28. of Math. 19. ought to be expounded, make Disciples by baptizing them, though I sundry times read it better. I never read the words so, but it is true in the stating the question I did take the liberty of an answerer to expound them so, make Disciples baptizing them, make Disciples by baptizing them; which I said was implied in the participiall expression, wherein I am confident the best Grammarians will beare me out. Clenard medit. Gracanic [...], pag. 281.40. participium varie redditur nune adversum quid­dam indicans, nunc causam explicans, preinde quae participiae Gracia efferuntur nos latiui [...]ate donavimus per ejusmedi conjunctionem quae commodissime facit ad sensum.

The participle, ye see is variously rendred; sometimes it doth declare the cause, and if the participle do expresse the cause, then the cause may be expounded by the word [by,] and if in render­ing Greeke into Latine we may expresse the Greeke participle by any conjunction that the sense will be are; why may we not ex­presse it by a preposition, that the sense will beare? the word con­junction in some latitude of Language may be called a prepositi­on, a word joyned to fill up the sense; which when the partici­ple doth signifie the cause as here it may, the formall cause of ma­king Disciples; why may it not be rendred by [by] scire est per causam scire? I said it might signifie modum agendi, this I have li­berty to doe, as an answerer to interpret Scriptute as I please; if I doe it as the words will not beare, Master Tombes hath his liber­ty to confute it by an argument: but see how Master Tombes doth confute it, by alleadging two places of Scripture, where he con­ceiveth the participle may not conveniently be rendred by [by:] now see the strength of this confutation, participium saith Cle­nard, varie redditur: a participle is variously rendred, the partici­ple cannot be rendred by [by] in Mr Tombes his assigned places, therefore no where, therefore not in the place by me interpreted; this is to take away Clenards rule, and the variety of rendering participles, if participles be variously rendred, then in some pla­ces they are rendred one way; in other places another, or else there can be no variety: Master Tombes therefore must finde out some better argument, to prove that the participle may not be rendred by [by:] besides that, I said the participle might signifie modum agendi, and even in the places alleadged by Mr Tombes, the participles doe signifie the manner of doing. Jesus met them saying, all hayl doth not this saying all hail enter into the manner of the congresse, if the meeting of any 2 persons should be histori­cally related, would not the history be lame if their conference were left out? & for that of Mat. 27.55. they followed him mini­stering unto him: doth not this ministering unto him signifie the manner of their following him? that they followed him not dire­cting him that had been as guides, or masters; but ministering as friends or servants helping him to such things as he stood in need of, [...] doing such things fo [...] him as he required. Masters doe use to [Page 5]follow their servants, to looke to them in their worke; and ser­vants their masters, to minister unto them; and these followings (doe differ) modo agendi, they are different followings: but I am not so streightly tyed up, that if in this place the participle do sig­nifie, [by] that it must so signifie in all places; but Master Tombes saith, that it was so feolish, that none would entertaine it that hath any Wit: to which I said in my book, that Master Tomb [...]s, not­withstanding he had sayd, none would entertaine it that hath any Wit; yet he proveth it no better then by saying, if this were true, they need onely baptize them, and not teach them: notwith­standing Christ commanded both to baptize them, and teach them; and for this I said, if any were out of his Wit, it was here; and this willingly I referre to the Assembly, whether any but he, that were out of his Wit could affirme, that if Christ command to baptize and teach, it were sufficient to baptize, or that they need onely baptize; is a command conteining diverse things in conjunctive termes, executed by performing one part alone, and leaving the other part undone. I hope the Assembly will doe us that right, to judge which of us two are out of our Wit, for one of us must needs be unadvised. Master Tombes tal­keth of a purge, to purge his braine; certainly he is full of fowle matter, for he vomiteth much bitternesse, and blacke ca­lumnies against me: my booke is nothing but mistakes, sure he is sicke, he cannot speake sense; he is light headed, it is the strength of his disease; he divideth my mistakes, into mistakes in Logick, Divinity, and sometimes in Grammer, but most of all of his meaning, and scope of his words, and strength of his arguments. See here be foure kindes of mistakes, Logicke, Divinity and Grammer, he meaneth sure English Grammer, by the mistake of the Printer; or haste in the businesse; but the fowlest is, in his meaning, scope of his words, force of his arguments, it seemeth he hath a sense, and his arguments have a force, that neither Grammer, Logick, nor Divinity can finde cut: what kinde of words and arguments be these that a man may misse in, when he doth not misse either in Grammer or in Logick (let Divinity alone) Rhetoricall arguments have no strength, but as they may be reduced to Logick?

Surely, if he have any such meanings in his arguments, that Logick cannot finde out, I may be mistaken in them; and such is the sence of some of them: for, by rules of Logick they have no sense at all, as I have made plainly appeare; but let me tell Mr Tombes, his generall charges be illegall, and not allowable in any civill commerce, and costs are justly awarded, and losse of his cause, against any that layeth onely generall charges in declarati­on against an adversary, as your neighbour-Lawyers will tell you: you are bound in common right, to give me satisfaction, and convict me of these mistakes; when you tell the world, that knowe not what Logicke, Grammer and Divinity meaneth; that my booke is nothingelse but such mistakes: or else men of judge­ment must condemne Master Tombes for a senslesse ignorant ray­ler; but let Master Tombes candidly shew any mistakes in Lo­gicke, or any of these on which the state of the question doth de­pend, and I shall love him, and thanke him for his labour: Mr Tombes telleth me that I end with a challenge to him, but he ma­keth more account of his time, then to answer my wild notions: truly it seemeth my notions are too wild for him, to catch; such as will cast their rider if he be an Antepaedobaptist. If he had let them alone, and not rayled at them, he might have chosen whe­ther he would have answered them or no; but now he is bound in reason and charity, to make his generall charges good in parti­cular. Answer them, perhaps he will not, because he cannot; then better words would have becomm'd him.

He will not answer my challenge, he dealeth very plainly with the world therein. I challenged him, not to answer my booke, but to produce some argument from Scripture, or sound reason, that shall reasonably conclude from the words, without any adding or substracting, which may agree with the sense of the words produ­ced. This challenge he refuseth, which in plaine termes, is to af­firme, that he will never argue against Infant-baptisme, either from Scripture, or sound reason; but he will adde or diminish something from them: wherein if he be as good as his word, he will keep his old custome.

He further telleth me, that he will not answer my booke, un­lesse he have time to write a booke to make sport withall; surely [Page 7]I did not write my booke with that levity of spirit to make Master Tombes sport, but vindicate truth, and to confute his er­rour; but if he will needs dance, I make no question but I shall make him dance naked, wlthout any ragge of truth or reason to cover his shame from the view of all the world.

Last of all, Master Tombes doth charme me to hold my peace, and scoffeth at Divinity schooles; which if Master Tombes and I had, I confesse we should both write better: but in the meane time, I shall make a shift to write well enough, to finde Master Tombes his vanities, if he write no better then yet he hath done; and as for holding my peace, for Syons sake I cannot, as long as any Antipaedobaptists dare so boldly out-face the truth.


HAving committed this answer to the presse, I thought good to acquaint my Reader with some more confirmation, that a participle may be rendred[by.] First Scotus, pag. 681. telleth us, that the participle may be rendred by the gerund in do, which is rendred in English [by:] and the translatours of the English Bible have translated participles [by] Math. 6.27. which of you by ta­king care [...]: and in Rom. 12.20. [...] in so doing, which is all one by so doing. So gentle Reader, if I be a foole for saying, that the participle may be rendred [by:] I am not so alone, nor without rule and reason to walke by.


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