and his Angels did now prevail against him and his cruel Cutthroats so that place must be no more found for them in heaven i. e. the high places of power in the Empire and that he could execute his wrath now no longer by them against the saints as Christians a Christian being now come to the Crown he had no other remedy now then to play his cards about another way and turn Christian also himself that he might have the fairer advantage to crush the true Christians that kept the commands of God and the faith of Jesus under the new nicknames of Hereticks Schismaticks c. that would not obey the orders of the Church insomuch that who but the devill who so busie as he now to have Christian Bishops favoured cherished advanced honoured with all the honours that might be next to that of the very Crown Imperial it self who so earnest as he to have all the world brought about by all means possible and in all the hast to become Christians and to become one holy Catholick Christian Church and so within a while Deo permittente non approbante having set forth the beast or Roman Empire in another shape and christned it with the name of Christendome he scrambles up his Kingdome to himself again makes over his power seat and great authority to this beast thus transformed and this beast gives it all up to the Whore he sets him up a Vicar General and names him the Vicar of Christ the head of the Church Bishop of the Universal See and such like and by him and the Ministers of Christ that issued from him fills all the earth with abomination and reigns with as full force though not so open face but under a mask having all things in a kind of apish imitation of Christs kingdome to the suppressing of the truth as in former daies he had done and all this came to passe through this sin of self love in the Clergy which as it grew great so love to the truth grew smaller and smaller till it came to be totally extinguisht and the light of it wholly ecclipsed from the earth for when the good man Constantine in his zeal to the truth gave them great Revenues to which other princes added more still according to the voice that was then heard in the aire viz. 〈◊〉 veneâ—… insusum est ecclesiae so it sell out for the Cleâ—…y fell to make much of themselves and things of the earth to serve and seek their own interests fell to wrangling and jangling about Primacy Superiority who should be universall Bishop and such base unworthy abominable and self-pleasing practises so that the truth took no more place in their hearts from then ceforth for ever From thenceforth they began to grow in high esteem of themselves and not only to fancy but also to inveagle both Princes and people to fancy some perfection holinesse choicenesse spiritualnesse and purity in them more then in all other men and to distinguish themselves from the people by their garbs and titles of Holy men of God the Spiritualty the Clergy or Heritage of God the Tribe of Levi the lot of Gods own inheritance the Priesthood Ghostly fathers Divines shutting out the people from sharing with them in these terms of honour which belong onely to Gods people whom of all the rest in the mean time they villyfyed with the names of Hereticks as if God himself had no â—…egard almost to any but themselves and did behold all manner of men but these Ministers afar off calling other princes and lords for the Clergy men were become lords and princes too now i. e. spiritual ones Temporall Princes Lords Temporall Secular men and the people the Laity Mechanicks that must not meddle with the Scripture so much as tolook in it for so it was in old time not so much as to take upon them to be skilled in it much lesse to speak out of it or expound or understand any otherwise then as these Divines say is the meaning of it yea under the raign of these latter Lords the Protestant CClergy though they have it in such plain English before their eyes yet what a horrible thing was it but a few years behind fancied by Featley and still is well nigh universally by the CClergy here in England who appropriate all the wisdome about the Scripture to themselves what a horrible thing I say for the people to talk on or have more to do with Scripture then to take it as the Priesthood gives the sense of it The Shoomaker goes not beyond his last nor the Taylor beyond his measure quoth he only the trade and well might he so call it for by that craft they have their wealth as handicrafts men theirs by other crafts of expounding Scripture is a mystery which every Artizan arrogateth to himself the Physitian here will be prescribing receipts the Lawyer will be demurring upon Dubi a Evangelica and every handicrafts man will be handling the pure word of God with impure and unwashed hands this the pratling huswife this the old dotard this the wrangling Sophister in a word this men of all profession and men of no profession take upon them to have skill in sic ille quid ni quaeso O Sacerdos what was the Scripture given for thee only to look in or wast thou set to keep people out from it under lock and key or may the spirit blow no where but where thou listest must not all people search it or must they search and find no more truth in it then thou findest or must they not take it into their mouths lest they defile it as Bishop Wren thought who prohibited the people to talk on it at their tables for fear they should prophane it It should seem so by Dr. Featley who cryed down the people as Asses Apron Levites Russet Raâ—…bies the Clergy of Lâ—…cks c. wondering that their dores and posts and walls did not sweat upon which any note was fixed to give notice of the exercises of men of any manual imployment yea t is a thousand pitties quoth he that such owls and bats and night birdâ—… as if the Clergy onely were the children of the day and the people the children of the night and darknesse should flutter in our Churches and silâ—… upon our fonts Pulpits and Communion Tables This was the cause of that great Schism of Corah Dathan and Abiram Numb 16. all the congregation is holy But this is the cause of that schism of Pope Prelate and Presbyter from the primitive freedome that gifted Disciples whether offiâ—…ers or no had to speak to exhortation edification comfort and that the congregation then had to admonish her Ministers upon occasion Co. 4. 17. viz. all the congregation are prophane onely the Priesthood holy enough to draw neer within the rails and to preach to the people out of the Pulpit they are afraid I wot least the preaching of others there should sile and bewray it
outcry of Schism Schism Sedition blasphemy Heresie Heresie before he hath half heard it and so soon as ever its opening its mouths to speak that all the parish pulpits in a whole Countrey and now and then their steeples ring out in such combustion to the tune of Greâ—…t is Dâ—…ana of the Ephesians Act. 19 28. 34. that truth hath no way wherby to silence him but to be silent her self for when she begins to declare he with his Heresie Heresiâ—… soon stops men ears he is too arrogant to be convinced he hath controuled whole nations cut of the spirit of Princes bin terrible to the kings of the Earth and devinced invincible Emperors in his time therefore may well scâ—…rn to be convinced abominate detest disdain to be direâ—…ed by Russet Râ—…s Apron â—…os Minisâ—…n Mechanicks illiterâ—…â—…ns 〈◊〉 〈◊〉 Tradesmen Christ the Carpenter Peter the Fisâ—…rman Paul the Tentmâ—…ker Aquilla and his wise Priscilla from which kind of poor folks and babes to whom it seems good in gods sight to preach the plain Gâ—…spel and reveal by his word and spirit what he hides from wise men when they will not see this prudent PPPriesthood if he were not proud might learn more truth and Gospel purity then ever was taught him by his Grand-father the Pope or any of those Clerical Councells or Ghostly fathers which he consults more with then with Christ and Scriptures The Reason of all his obstinacy against tradesmens teachings is this he knows that his trade of teaching for hire and divining for money Must fall if tradesmen begin once to turn divines and to teach truth for nothing ye know that by this craft quoth â—…e Act. 19. 25. c. we have our wealth moreover ye see and hear c. he is well aware and so are we that if he lose the lives of persecution for conscience and sprinkling of infants Iachin Boaz the two main pillars grand Supporters of his kingdom his Temple will quickly reâ—…d in to more pieces then 3 PPPs from the top to the very bottom and all his matchlesse magnitude and numberlesse priestly Prerogatives drop directly to the ground viz. his Lieutenantship to the prince of this World his Lordship over the heritage his headship over the Church his dominion over the faith his title to the tenth of every mans estate his merchandize of slaves bodies and souls of men his leave to trample the holy city and slay at pleasure the truth tellers that torment him his rich revenues dignity glory power seat and great Authority together with all the priviledges profits liberties immunities thereunto belonging All this his royalty must fail if he give ground but a little and would have failed ere this tiâ—…e If he had a face could blush at his own abominable blindnesse or ingenuity to confesse himself hurt or own the plain truth while his lungs will serve him in reply or Amor sui constrain him to cry heresie against the truth therefore this Diotrophes that loves to have the preheminence over all for ever because he hath had it for a while receiveth not truth but prates against it in the pulpit and elsewhere with malicious words and though he contradict himself ever and anon in his own Sermons and discourses yeâ—… if he say any thing at all he thinks it much when wisemen weighing it find it little to the purpose Tertulliau thus describes Hermogenes Loquacitatem facundiam existimaret Impudentiam constantiam deputaret c. so he when he bumbasts the pulpit and slashes the Saint Schismaticks in their absence before his people supposes he hath spoken with no small grace when t is for want of grace that he did it and that when he is most audacious against all reformation aâ—… at Rom and even that he hath sometimes sworn himself and others to as here in England when he finds it more crosse to his credit then he thought of when he undertook for t he counts them fickle unconstant that change their minds and mend their manners and himself only stable and constant to the CCChristian Religion Hence it is that the effects of Disputation with him have been not onely fâ—…strate but dangerous dangerous I say to him no otherwise then as it overturned his Kingdome that the truth of Christ might take place but to them that disputed with him in this respect as it hath been no lesse then their pretious lives were worth once to oppose or open their mouths against him witnes Wickliff Hus Ierome of Prague and all the executions done in Queen Maries daies upon such as dâ—…rst dispute against the Pope or meddle against the mass and those done in Queen Elizabeths upon Barrow Greenwood and Penry who were hang'd by Episcopal malice for professing against them and the Common-prayer which now well high all England hath renounc't as a corruption and what should have been done upon such as disputed against or depraved the Presbyterian directory is well known for that Clergy hath shew'd themselves so much in their Fathers colours that ere long all England will renounce both it and them and in this respect it hath been also frustrate as to peoples conviction for truths witnesses to dispute never so clearly against him for as much as he hath still stopt their mouths with the stake prison or gallows and kept his own wide open against them in the pulpit when he hath-secured them from all capacity of storming him there for The common sort are apt to think those have the victory that live to speast last and that their CClergies cause is never wrackt by the cause of Christ as long as one is left alive that can speak a word in that against the other And by how much error takes with our corrupt nature more then truth by so much there is more danger of its spreading where the Roots i. e. the self love vain glory ambition covetousnesse pride Lordlines universally and cruelty of the CCClergy who are plants that our heavenly father never planted Stocks from whom stemes out a stench from whom abomination branches it self out to the corrupting therof in al quarters of the Earth Rev. 11. 18. 1â—… 5. 19. 2. are not plucked up and rooted out for from the Priest and the Prophet profanness heresie hath gone out into all the world and spread it self like a leprosie or some raging canker and for the most part such is the resolvednesse of the CCClergy to bind the people still to a blind obedience to their blind guidance of them beside the word that Disputations with them if not carefully I mean clearly and also coolly proceedad in with love to their persons and almost without zeal against their evils which yet we must not abate them an ace of for all their anger pacem cum hominibus cum vitits bellum they Raise more evil spirits of wrath and divellishnesse in them then we can lay because they see them raise more good spirits of doubts and earnest enquiries after
unduely administred and so it is or rather Rantism instead of it not only at Rome but in England also whilst to Infants therefore as the Church of Rome is but a false Church so the Church of England is no true one I utterly do therefore yea and did then deny that Infant-Baptism is at all practised by the Church of God and yet O full of all fallacy as if your Respondent were agreed with you in 't that the true Church of God did baptize Infants how finely have you foisted in this Epithite to the baptism of little children viz. practised by the Church of God and that in this very Account you give of our agreement about the very form and terms of the question that was yet to be disputed between us Report Thirdly That the Arguments used in the disputation should be only express Scriptures or arguments of necessary consequence from them All Authorities of Fathers and Churches laid aside though the practise of the Church was pleaded for yet would not be yielded to Reply 1. I agree with you that the Arguments should indeed have been such only by agreement but that one of those you then used or any of these few material ones for the immateriall being of no account with your selves you Account not for which you here expose to be perused is grounded upon express Scripture or any good consequence therefrom I deny as will I hope be manifested in my ensuing Re-review of them and Review of your Review it self Secondly if by Fathers whose authority you hang so much on you mean those that were some hundreds of years after Christ and were canonized more lately for such as Father Origen Father Chrysostome Father Ierom Father Cyprian Father Austin and the other objects of the Clergies Dotage and if by Churches you mean those that were in the ages when and places where these Fathers lived or any other since the primitive times which were the purest it is but a follie to stand arguing from them whose words and waies are no more the rule of truth to us then ours are to be to them that succeed us for verily they might and did speak sometimes not according to the word and then they were as Heterodox as others and our selves are in as good possibilities as they to speak according to the word and then we are as Orthodox and Authentick to the full as themselves I did therefore utterly disown all authority of these Fathers and Churches for I knew none they had to be a Standard to after ages yet though I counterpleaded your Plea from their practise it was not least your cause should be advantaged thereby for even the Testimonie of those Fathers is against you but because as they were subjected to the word so were they as subject to error as our selves but if by Fathers you mean the Primitive Prophets and Apostles to whom all your Fore-fathers are but Children viz. Father Peter Father Paul Father Iames Father Iude Father Iohn whose Doctrine was the foundation to the Churches and by Churches those that were then built upon their doctrine as that of Ephesus Corinth Philippi Rome c. before the falling off from the truth the Authority of these Fathers and practise of these Churches is pleaded for as seriously by us as the other superstitiously by your selves Report Fourthly Here you tell us t was propounded That the form of the Disputation should be Syllogisticall which I after many reasons alledged by you the Ministers to inforce the same at last yielded to Reply A very fit phrase for it for 't was inforced by you indeed yet more by strength of resolution than reason that 't was yielded to by my self is as true yet I must profess it was because the Disposition of your wills did put me as as we say to Hobsons Choise for I saw you so desirous to draw your necks out of the coller and to make any thing in excuse to break off the Discourse that I must choose either that way or none and therefore rather than the work of that day should fall as it must have done altogether else for you to the total failing of the expectation and hindering the edification of the people I could not but give way to your desires Nevertheless your many reasons which were but two and those as reasonless too as if you had said nothing were counter-mand with as many more and those also of so much weight that because you began to feel them sit heavy upon your Scholastick skirts you would have obstructed my delivery of them to the people for what great matters did you alledge whereby at that time and place to prove the expediency of such a form First that 't was given out as my desire to them is it never may be again by them of our party that I was a Scholar and durst meet with Scholars in discourse and therefore seeing I now was before Scholars it was expected that I should dispute in the way that 's most usual among them Secondly That the way of Dispute by Syllogisms for which some of you had little need to dispute considering their illogicall and un-syllogisticall doings that day wherein they were all-to-be-puzzled in their matter by fumbling so much about that form was the clearest and most compendious to the proving of things and the preventing of extrravagancies and disorder much what in such a manner did you utter your selves in order to inforcing your Proposition to which the reply was to this purpose Namely First that though I had been in the University and a Graduate there yet I pretended to no great Scholarship yea that I was a Dunce and a fool which very terms and no other I repeated again in my Position and was contented to be counted for no other as to that kind of learning of much of which I was willingly forgetful that I might know more of Christ and the plainness of his Gospel Secondly that I came not thither to dispute nor did I the Lord is my witness in that formal way you stood upon but in plainness to give an account before all to as many as should ask it according to my ability and what liberty you should allot me thereunto which yet was well nigh none at all of the way you call Heresie after which I and many others did worship Thirdly that these Syllogisticall wayes of arguing and the foolish feigned forms of the Scribes and Disputers of this world which men might dispute in about the things of Nature and the world were utterly unsuitable to the seriousness of the things of Christ and the Gospel which were most effectually delievered for so Paul chose to hold them out in all plainness of speech and most commonly hid from people by the Logicall terms and Methods of mans invention and that the wise and prudent men after the flesh Doctors Schoolmen and Casuists had clouded the truth from the world for ages and generations together by these their
him him more to the ordinary way and meanes of faith then of obedience in other matters as repentance self denyal c as to their salvation seeing he must go out of the road and tract in the saving of them wherein he saves men may he not as well save infants without faith without which he will save no man as without self deniall and suffering and confessing of Christ c. without which he will save no man Fourthly specially since infants are not mentioned as meant a jot more in the places that speak of salvation by faith then in the places that speak of salvation by obedience in all things for as it is said He that believeth and is baptized shall be saved and he that believeth not shall be damned infants no where expressed or meant there so t is said as universally he is the Author of all them that obey him and he shall take vengeance on all them that obey him not and cut them off that hearken not to his voice infants no way expresly excepted as not meant there The Scriptures therefore are still to be understood de subjecto capaci when they promise or threaten things on conditions and terms of faith unbelief and other good and evill works as confessing and denying Christ and exclusively of infants where infants cannot possibly perform them for as when it s said he that works not let him not eat infants are no where excepted yet are not by the spirits appointment to starve though they work not neither are they meant there because they cannot work and as under law when it was said Cursed is he that continues not in every thing written therein and do this and live the way wherin men were to live or dy was set forth by those words and not the way wherein infants should be cursed or blessed accordingly as they were or were not found therein in infancy so Analogically when it 's said under the Gospel the just must live by faith and he that believes not shall be damned and Christ in flaming fire shall render vengeance to him that obeys not the Lord c. it is to be understood as spoken of the waies wherein men walking shall live or dy and not at all of the way wherein he saves or damnes dying infants for that stands still by good reason from Scripture that they being uncapable to do what on mans part is required to life i. e. to act belief unless wee l hold they are all damned dying in nonage as you pittiful merciless men hold that 20 to one are but we bloody Baptists that none at all are we must hold them to be excused from the terms of believing and presented righteous before the Father by the righteousness of Christ without faith and therefore though I see I shall meet with this argument again in your Review where I le talke with it a little more yet I le conclude here just contrarily to what you conclude with viz. that the tenet of no justification nor salvation for dying infants by the righteousness of Christ without faith in their own persons is a meer â—…igment of the Arch-Anti-baptists i. e. the Priests without ground and reason from Scripture whereby as by some shew of reason to flatter men on to a continuance in that false way of bringing infants to be sprinkled that so their Kingdome and priesthood many continue to spread its black wings over whole provinces and parishes at once and to submit them to their arbitrary jurisdiction as well a ware that it can stand no longer then the other for once give over christening the whole parish infancy and then farewell that parish posture which the Pope set up in all Christendome some 600 years ago yea then down falls the parochial-Church-steeple-house Priest-hood pay and all Amen so be it THE SECOND PART OF ANTI-BABISME OR A REVIEW OF THEIR REVIEW I Come now to take notice of the second piece of your Pamphlet a thing made up of several sorts of matter and â—…rickt together into one slender Tractate and entituled A Review of the Arguments used in the Disputation my Animadversion of which I answerably stile a Re-Review or Review of your Review In which Review of yours I find some things said and disputed over again which are before disputed in the Disputation some things as it were unâ—…aid and undisputed ore again which are disputed before in the Disputation and somthings viz. here a little and there a little disputed which the Disputation disputes not before at all So that the business if you view it one way stands ternal i. e. brancht out into 3 heads barking all like those of Cerberus against the light but if you review and behold it another way it seems to stand Quaternall or quartered out into four heads acting all in their several turns against the truth viz. First A Praeamble or March towards the battle p. 11 12. Secondly An Onset or charge given by a Forlorn hope of three worthies or choice Arguments whereof the first is a freshman that was not in the last dispute the two last old Souldiers that are bold to face about and fight us again though wounded well-nigh to death in the last battel p. 12. 13. 14. 16. Thirdly A very hot dispute or Reply against Reason and its forces storming your strong hold of infant-baptism or an earnest encounter with such objections as Reason saie you makes against it all which you make a puff at and attempt to vanquish in seven or eight several repulses p. 16. 17. 18. 19. Fourthly A Bugbear bringing up the Rear of the battel horribly dressed and horned with seven horns all pushing and poking against the truth on purpose to to fright men from being baptized and make such as are ready to turn to the truth to tremble and forsake its tents alias a warning or Morter-piece charged with a number of small shot viz. the horrid sins this wretched errour of the Anabaptists alias that odâ—…ous error of owning the truth involves men in that more hits then hurts them that have the spiritual armour on presented and discharged to scare the Christian Souldier i. e. the Christian Reader if possible out of his Christian wits and senses Thus does this Squadron of militarie matter made and raised in defence of Infant-baptism divide it self and play its part against which notwithstanding we shall God willing adventure forth in the strength of Christ give battel to it and to each part of it successively as it lies in order Review There might innumerable Arguments be brought both from Scripture and Reason for the confirming of the practise of the Church of God from the beginning whose authority alone if it were of any esteem with the adversaries thereof were enough to have silenced these disputes at least to have laid the itch and quenched the heat of them in baptizing the children of believing parents but as the hast of the Disputation did forbid the Ministers then to be
so thoroughly provided with them modesty doth now to insert them here Therefore the Christian Reader is desired to peruse Calvins Institutions Ursins Catechism and Dr. Featley 's Book upon this subject where he shall be thorowly furnished Besides that opinion of Ovid Etsi non prosint singula multa juvant What ever it may carry of eredit in other causses ought to have but little in this where we trust not in multitude nor measure by number but substance and weight of Arguments are the foundation of our faith the other are for pomp and victory these onely for satisfaction and verity Whosoever thou art that desirest to be grounded in the Truth examine diligently and understand these three arguments following which are but the same reviewed that were used in the disputation and thou shalt be able being confirmed thy self thorough the grace of God to strengthen thy brethren whose faith is every where assaulted in these miserable dates by the watchfulness and cunning insinuation of the adversary nor are these three commended unto thee as if among David's Worthies they were the first three the composer of them arrogates no such thing to them thou shalt find many both better appointed and more strongly armed and which go forth iâ—… strength of those that fight the battels of the Lord among the Worthies of Israel these were never intended but as a forlorn-hope yet till the adversary shall have worsted them thou shalt not need to desire fresh supplies Re-Review This first part or Praeambulary approach to the battel gives big words but no blowes it only vapours and vaunts carries the colours and flourishes them advancing with a company of broad bragges of what Innumerâ—…e forces your cause hath at command from Scriptures and from Reason and from Churches practise and authority and from Authors of Renown Calvin Vrsin Dr. Featley whereby fearing least they should forgo it upon sight of your own apparent slenderness and that unthorough provision your Disputation presented in proof thereof to flatter your followers First into a false faith of more full and thorough furniture câ—…mming in from all quarters toward its defence and so to a secure continuance in your crazy cause and to keep close still to the Clergy and their colours in order thereunto also highly inhauncing the price of three following forlorn-hope highway Hacksters and Hachny Arguments as not the last nor least though not the first three among the worthies that are engaged in it Whereas that poor blind Implicit-opinion'd pâ—…ople and Clergy-claw'd christen'd creatures may no longer to their utter erring from the way of Christs truth and their own peace trust in the lying words of their Prophets that profit themselves more then them by their traditionary doctrine I do here in the name of the great King Jesus who gave commission Mat. 28. 18 to make persons disciples and to teach them first and then to baptize them proclaim it aloud to the whole earth that all these are either clearly against you or all things considered nothing for you First the whole region of Scripture in every coast and quarter thereof is up in armes against you neither is there any one part or place throughout it wherein you ever find that way of infant baptism much lesse your way of infant-rantism so much as probably to have been practised or the war you wage for it promoted by so much as one piece of a precept that such a thing should be done or inch of instance that ere it was done at all yea in all places where ever baptism was dispensed you find it done onely and downrightly in that despised way wherein we do at this day i. e. of dipping persons immediately after but never before converted and discipled all they of Ierusalem and Iudaea and Galilâ—…e that were baptized by Iohn in Iordan and by Christs disciples in his presence and by his appointment confessed their sins 3. Mat. were first taught and instructed or made disciples Mat. 28. 18. Iohn 3. 22. Iohn 4. 1. 2. 3. all they who were baptized by Peter and others after his sermâ—…n at Ierusalem to the number of 3000. did first gladly receive the word Act. 2. 41. all they that were baptized by Phillip at Samaria and betwen Ierusalem and Gaza were men and women that believed the things spoken by Phillip concerning the kingdom of God and the name of Iesus Acts 8. 12. 36. 37. all they that were commanded to be baptized by Peter in the name of the Lord at Cesarea were such as were converted at the hearing of the word Act. 10. 44. 48. all that were baptized at Corinth by Paul Silas Timotheus were such as believed Act. 18. 8. all they that were baptized by Apollos or any other at Ephesus before Paul came thither which were about 12. were every one of them adult believers Act. 19. 1. 2. c. All that ever we find Aâ—…anias baptized at Damascus though there were other disciples there besides himself with whom Paul walkt a while was Paul that was baptized calling on the name of the Lord. All they of the Church of Rome to every one of whom Paul writes his Epistle Rom 1. 6. that were baptized into Jesus Christ and buried with him by baptism into his death were such as had formerly lived in sin and actually obeyed it in the lusts thereof and yielded themselves up as servants to it and had now visibly obeyed from the heart that form of doctrine which was delivered unto them Rom. 6. 3. 4. 12. 16. 17. 19. 21. which things I take him to be little better then an infant in understanding that judges they were performed by any infants All they at Galatia who were baptized into Christ were such as had received and imbraced the Gospel and had put on the Lord Iesus Christ and such who through ignorance of God had done service to such as by nature were no gods but now had attained to know God by the preaching of the Gospel to them which things that are spoken to all the Churches of Galatia cannot be said of any infants Gal. 1. 9. 3. 27. 4. 8. 9. 13. verses among all which this is most notable in that he saith As many of you as have bin baptized into Christ have put one Christ we see all along throughout the whole body of the new testament It was not the rule of Christ nor the practise of the primitive times to baptize persons till they had had first preached the Gospel to them and according to the commission converted them or made them disciples indeed so soon as ever they were thus discipled or made disciples that no infants can be so in infancy is shewed above as simply as Mr. Bazter seems to suppose believers infants are so from the very womb I agree with Mr. Baxter that their baptism was not to be delayed and forasmuch as he abundantly proves the period of time wherein persons weâ—… ever baptized in the primitive times by the will of Christ
instead of them who profess their faith and desires to be baptized to take a small sucking babe out of their armes and dat him with a drop or two on the face and send away all the other unbaptized Babist The sureties or parents in so saying do but represent the child that could not speak for it self and expresse his good resolutions to forsake the divel c. and his desires to be baptized Baptist How reasonless is it to put questions to infants through their parents ears and then very gravely suppose them answering again through their parents mouthes yea as reasonless as to suppose that all people should see through none but the blind priests eyes nor yet to stand reasoning how reasonless a thing it is to signifie things to sucklings while they understand them not and that too by such a vanishing visible sign that when they can understand they neither see nor never shall and such like Trumpioall transactions to which there are as few grains of reason concurring as there are inches in an Apes tail even your selves however it happens that you so contradict your selves yet that is no news with you as to sound it out here how Reason fights on your sides for infant baptism are even in this very cause found falling out with and fighting down right against reason hand smooth but some four or five pages below this why else is there such a reasonles reply made to seven or eight several objections which byyour own confession p. 16. reason makes against infant baptism but I le spare you till I come thither 3ly That the practise and authority of the Church of God you so much boast of from the beginning and the Fathers thereof which you complain and grumble much p. 1. 11. 12. that t was set aside and might not be admitted into your assistance at the Disputation is so utterly against your infant baptism that even this alone were it of any esteem with you had bin enough to have silenced all your disputes for it and laid the itch and quencht the heat of your hearts after that meer novelty is most manifest if by the Church of God and the Fathers therof you mean what I do viz. the Church of God in the primitive which were the best and purest times of the Gospel whose practise in this particular is set out in the word but specially in the Acts of the Apostles the fathers of which Church and of the Church in after ages too were the Apostles themselves viz. Father Peter Father Paul Father Barnabas Father Iames Father Iohn and the â—…est whose authority from Christ was great indeed and adequate with the Scriptures then written and the foundation for all the Churches to build on and such was not the authority of the Churches then much less since which are to be subjected to their word in Scripture this Church and these fathers never knew such a baptism as yours nor is there the least tittle of talk concerning any such matter to be found among them Or if by the Church and Fathers of it whose authority and practise you build on you mean those of the ages next to the Apostles Then first I marvel why you should put your selves upon the triall by succeeding ages and decline the first and purest age of the Gospel of all specially since there 's as clear history and more infallible testimony given in the word of what was done by the Church and the first fathers the Apostles then ever was in any age inferiour to it whatsoever and more specially yet since its being in after ages is no palpable argument of its being in the first age for the mystery of iniquity was at work from the very Apostles t is now Ergo it was then is not so good a wherefore to our why as we look for besides t is ingenuously confest by your own writers viz. Mr. Blake in answer to Mr. Blackwood p. 58. that faith can hang on the humane testimony of the succeeding fathers in whose daies infant baptism was no further then de facto viz. that it was onely and not de jure that it ought to be and Mr. Marshal p. 5. of his sermon that the practise of the thing in their dayes proves not the truth of it at all Secondly neither doth the second Century help you so much as to a proof de facto For First as much as you would seem to be verst among the fathers in which many Priests are better read then in the Scriptures and some to seem to be better read there then they are will quote the fathers when they have not read them but by snaches and pickt a few fine phrases out of them to make their sermons the more sententious yea and sometimes for those very sentences for which they might more truly quote the Apostles that primitively pend them witnesse one of your tribe whom I heard with my own ears say of Heb. 2. 16. he took not on him the nature of Angels thus viz. for as Saint Barnard saith when as he might as well have said as the spirit or as the Scripture saith He took not on him c. if yet he knew that t was in the Scripture as much I say as you are versed in the fathers you are desired by Mr. Blackwood a man better read in those fathers then either you or I yea you and Mr. Marshall also who quotes Iustin Martyr are defired by him in his storming of Antichrist p. 25. 26. 27. to prove if you can out of any place of Iustins genuine works who is the antientest father extant next the Apostles whose works are accounted on that there is so much as the name of infant baptism much more the thing yea he tells you ye may as soon find a Dolphin in the woods as any such thing save onely that t is once mentioned in a spurious book falsely called his out of which book Mr. Marshalls quotation is neither doth Mr. Blake gainsay this nor yet Mr. Marshall in their replies nay they rather seem to grant that it s to be doubted it was so which makes me as well as Mr. Blackwood not a little wonder that Mr. Marshall should quote it with so much confidence I mean so as to assert it thereupon as a matter manifest that the Church counting from the time of Iustin Martyr viz. 150 hath bin possest of the priviledg of infant baptism for the space of 1500 years and upwards for had he not doubted but that the words the cites were without question the words of Iustin himself he had not had sin but now he hath no cloak sith he demonstrates to all men Dubitatum per magis dubium and tells the world to make them believe that Iustin disputes the condition of children that dye baptized and unbaptized when yet it s not believed but much doubted by himself whether Iustin did any such thing yea or no as to the words Mr. Marshal p. 4. of his sermon cites
testimony serves to prove what Mr. Marshal brings it for viz. that it was practised in their times yet it serves not to your purpose who upon the Fathers and their churches authority would gather and ground the right of that practise for who but children will go about to prove the verity of a practise by the Authority of those Fathers whose witnesse agrees not together and who are contradictory to one another in their testimonies of it and some of whose testimonies in that thing are quite and clean contradicted by the testimonies of such as concurre with them almost in every thing else for so I may truly say the testimonies of Father Austin are who in one place viz. ad Volusianum Ep. 3. according to Mr. Blakes quotation of him p. 51. writes thus viz. The Custome of the Church in the baptizing of infants is by no means to be despised nor to be accounted superfluous nor yet were it at all to be credited were it not a tradition of the Apestles Thus this Father who though inferior to the other in time yet is not inferiour to the chiefest of them in your Account but he brings no Scripture neither any more then Origen for the same yet it is like some sleighted it as superfluous in his daies but Ludovicus vives a man so observant of Austin that he wrote Annotations upon him in those very Annotations of his upon the 27th chapter of the first book De civit Dei according to Mr. Denns quotation of him p. 51. against Dr. Featley is so far from crediting that he corrects Austin rather as to that piece of faith saying That of old it was the custome to baptize none unless they were of full ago and did desire baptism in their own persons and did undeestand what it was to be baptized Now who can safely build so much as you do unless he mean to be both blindly guided with you and a blind guide to the blind on the authority of such Fathers as saving their honesty in what they knew and eminency in some things were yet so silly in some others that they did the Church no such good office as they wot of who ere they were that canonized them into such fatherhood over the faith that their opinions must be as Oracles for all to act by witnesse good Saint Bernard the last in that Catalogue who saving that he knew some truth as other honest men did in those dismal daies wherein he lived was wrapt up into a mist of so many other errors besides that of infants baptism that we may boldly use the proverb viz. Bernardus non videt omnia for as Mr. Blackwood quotes out of his 65 ser. in p. 31. of his storm speaking of some Christians that opposed the popish stream he saith thus They laugh at us because we baptize infants because we pray for the dead because we require the praiers of Saints All which doctrine though falling from a father is yet indeed too ridiculous to be received for truth in these daies of its return from captivity by any but meer children in the Gospel Thirdly I appeal to your consciences not to Mr. Marshalls and Mr. Blakes here for they from the Fathers assert no more than matter of fact that infant-baptism was then whilest you matter of faith that it ought to be whether that foretold testimony of Tertullian may not ballance with those of Origen Cyprian c. who were not so â—…ear the pure times of the Apostles as he and whether he were not as likely as Origen and Austin to know if it had been so that infant-baptism was a Tradition from the Apostles and in case he did know it to what end he should deny it to be now dispensed or do you imagin him a man of so mean a conceit of the Apostles wisdome and so highly conceited of his own that he would forbid that as unprofitable which the Apostles prescribed and prescribe a more convenient way himself sure he must know as well as they if it were Apostolicall and they possibly might not know so well as he that it was not being all Iuniors to him and one of them viz. Cyprian so much beholding to him for much of what he had that he dignified him with the name of his Master such a diligent disciple i. e. reader and learner of Tertullian was he that Da mihi Magistrum was his common speech of him so that his rational diswasion from infant-baptism cannot but be a more cogent ground of faith on one hand then Origens Scriptureless position and Cyprians Antapostolick and reasonless reasons and perswasion to it are one the other unless you will needs so father it over the Fathers themselves as to authorize which of them and which of their sentences you please disowning the rest as not Orthodox or Authentick further then they serve your own turns and then by my consent they shall be no longer fathers to you but you fathers over them and us too in their stead But Mr. Marshall who hath a longer arm then every body reaches us a rap yet by a certain quaere which he propounds to Mr. Tombs p. 35. 36. 37. to which till he hâ—…h some answer he will conceive we are so sick of Tertullian that wee le say no more of him his quaere is this Babist Why may not the diswasion cited out of Tertullian de baptismo infantium reasonably be interpreted of the infants of infidells only whose baptism he would have deferred till they come to years and to profess faith themselves and not of the infants of Christians I am inclined to believe that to be the true meaning of the place for such considerations First because Tertullian alledges this double reason why he would have the baptism of little ones delaied viz. least their Sponsors or Sureties be in hazzard of not fulfilling the promises they make on their behalf by either their own mortality or the childrens proving untoward or inclineable to iniquity for whom they undertake Secondly Because t is clear and evident by the 39th Chapter of Tertullian book the 18th Chapter whereof hath this disswasion to baptize little ones that Tertullian did acknowledge that the children of believers are by birth designati sanctitatis salutis counted holy from 1 Cor. 7. 14. not sancti till they be born of water and the spirit and have a kind of priviledge and prerogative by nature yea such a sanctity and the very same as is called faderall or covenant holinesse that gives right to baptism Baptist And so saies Dr. Holmes also p. 122. upon the same text of Tertullian Mr. Marshal quotes and out of which he raked his 2 reasons to which second reason of Mr. Marshal I answer First and that thus confessing that that good old Father who is no more infallible than your selves so that his Sentence without reason proves any thing at all to be de jure doth seem to me to erre together with you though not
therefore O thou most miserably be wildred Priesthood of the Nations and understand for so thou shalt if thou return from out of that thick wood of Authors Polemical Tracts Schoolmen Casuists Tomes Volumes of Fathers Councels Commentators Treatises Systemes of Theology framed forms of old and New Creeds long and short Catechismes confessions of Churches c. in which thou hast wandred and lost thy self from the truth to the unfeigned study of that little book of Scriptures which alone if thou wilt be admonished by it is able to make thee and them that hear thee wise enough unto salvation Thou speakest what thou hast seen of thy fathers we speak what we have seen of our Fathers what thine teach in their books we regard not quâ ipsi dixerint unless quâ dictum prius by our Fathers if they teach no other then what our Fathers teach in theirs it is no more then what thou having the same Scripture the same liberty to search the same promise of the same spirit to guide the same accesse to God in prayer for it mayest learn not at second hand from them but at first hand from thence as easily as themselves but when they go aside from that and thou with them and thine with thee a venture this seems no other to me then Ignis fatuus with a false flash going before and Ignoramus fatuus with his false faith and a number of ignorants following after Thou tellest us of thy novel antiquity of Counsels National Oecumenicall of Churches Greek and Latin of Fathes Austin Gregory c. and yet confessest thy self that particular Churches have erred and may erre and if all particulars then why the universal which consists of all particulars cannot thou canst not prove and that generall councels which the School-men term the representative Church are subject to error and have sometimes decreed heresie and falshood for truth thou confessest by Dr. Featley p. 17. of his figment And that none of the fathers nor yet the joint consent of many is a competent judge for faith to hang upon concerning the right of things is confest by Mr. Blake p. 58. of his to Mr. Blackwood and yet to go round again thou ventest thy self out of the mouthes of others as if their verdict were enough to warrant and canonize all that for verity that is vented by them Tell us therefore no more as Dr. Featley doth of Gregory nor yet of Gregory the great whose testimonies if they were for thee but now I think on t they are not for in the place cited by Dr. Featley himself in the very forehead of his book in the next page of all before the first t is evident that Greg. Nazianzen was for infants baptism but in case of danger onely i. e. if they were likely to die in infancy otherwise saith he for so Mr. Den cites Gregories words more fully in the place which the Doctor docks and custs off in the midst p. 49. of his answer to Dr. Featley otherwise let them stay still they be capable to hear and to answer and no more to your purpose speaks Pope Gregory the great whose words are cited out of Mr. Fox by Mr. Cornwell and out of Mr. Cornwell by Dr. Featley p. 63. 64. in way of resolution to Austin the monk are no other then the same viz. that in case of necessity infants might be baptized as soon as they were born yet were their testimonies any more for thee then they are against thee they could make nothing for thee as to evince the equity of thy cause As for our way of baptism if it were our way onely we trust we should be against it our selves but sith it is the onely way of that word by which all works must be tried and all persons judged whose authority alone being absolutely divine if it were of any esteem with the adversaries thereof were enough to silence their disputes against it it will stand though never so many Councels and things which thou callest Churches and a 1000 Gregories were against it By this time you may see O ye Ashford Synodians how little ground you would have gotten by it if the Authorities of the Church of God from the beginning and the fathers of both that and after ages had been used by you to the advantage of your disputation when as not onely the primitive fathers of all i. e. the Apostles and the Church in their daies whose authorities you rebell against are wholly against you but also the prime of those postern fathers and the Church in their daies whose authoritie you so stand upon are nothing for you But if by fathers and Church you should chance to mean either the universall C C Clergy and their C C Christendom or the Christned Emperors Kings and civil governâ—…rs that have thrown down their crowns to the Clergy and according to the C C Clergies cruel sense and wicked will have been hitherto nursing fathers to the Christen Nations which they have reigned over both of which the Clergy hath reigned ore and nursed alias nusled in ignorance to this day Rev. 17. then indeed as Caiaphas did in an another case you speak truer then you are aware of for their authority alone I mean so far forth as it hath acted it self in a way of meer might besides rightâ—… if it were of any esteem with such as chuse to obey God rather then man were enough to silence all disputes against infant-baptism indeed at least to lay the itch and quench the heat of them when not onely the Popes paternal precepts and decretals in the latin Church witnesse that of Innocentius the third who Decret Greg. l. 3. as cited by Mr. Cornwel enacted that the baptism of infants should succeed circumcision but also the imperial lawes and constitutions as well as Synodicall cannons required infant baptism in the Greek Church and that so strictly too as Mr. Marshall himself alledges out of Photius p. 33. 34. to Mr. Tombes that whatsoever baptized persons would not bring their children and wiues too that 's more whereby you may note the goodnesse of those rimes and Churches when a baptizd husband was forct to bring his wife as well as his seed to baptism should be punished and who ever denied baptism to a new born infant should be Anathematized or cursâ—…d with a most bitter curse when also as Dr. Featley boasts out of Gastius p. 68. of his book At Zurick after many disputations between Zwinglius and the gainsayers of infant baptism the Senate made an act that if any presumed to rebaptizâ—… â—…lià s baptized such as were falsely supposed to be baptized before should be drowned and at Vienna many meerly for baptizing such were so tied together in chaines that one drew the other after him into the river wherein they were all suffocated and at Ropolstein the Lords of that place decreed that such should be burnt with an hot Iron and bear the base brands of those Lords in whose
like to entitle a bastard alledging out of Deut. 23. 2. that in the old Testament a Bastard was not to enter into the congregation of the Lord unto the 10th generation and so indeed he was not upon any terms for ought I see whether the parents repentance or the childs good behaviour when at years after once that particular statute was delivered yet takes upon him to deviate from his old Testament Rule so far himself as to admit such a one into the congregation and to baptism either when the parents repent notwithstanding his bastardy or when the child professes better in his own person p. 87. 88. By which kind of often interfearing of so able a man as Mr. Cotton I perceive and therefore believe believe and therefore speak it that the nearer men come from Rome towards reformation if they come not to the perfection of it according to the word the more miserably a great deal are they bewildred with any human tradition that is remaining among them unremoved in so much that the Papacy is lesse troubled with contradictions quarrels quirks and foolish quiddities about their infants sprinkling then Praelacy Praelacy then Presbytery Presbytery then Independency for though they hold none but believers and that all those are to be baptized yet the Pope carries it clearly to all infants born in his Christendom without streining these being all believers with him as in opposition to Turks The Prelate to the infants of Protestants onely that are his believers in opposition to Papists But the High-Presbyter to the infants of protestants universally though with him not 10 of 100 in his parish are believers when they administer the supper The Independent to none but the infants of those that are inchurcht with him though himself believes there are 1000s of believers that are not of his way those I say that are most reformed in other things are more muddled and lesse capable to maintain that popish practise of infant-sprinkling then those that are deformed in all other parts of outward order besides it and as they stand in the narrowest streit to hold it up so are they for the most part at the nearest step to lay it down not a few discovering dayly more and more the absurdity and unsuitablenesse of it to so pure a posture as they pretend to and quod fieri non debuit factum valet availing more to the keeping off many from the true way of baptism then any arguments they have whereby to satisfie themselves in the sufficiency of that way of sprinkling Thus we see what a laborinth you Clergy-men would lead poor creatures into if they should follow you yea I know not how a man can follow you unlesse he go nine wayes at once such Noniformity there is among you some saying this and some that and some you wot not well what your selves What pretty Checker work is there in your judgements about one and the same thing wherein you would be unanimous and uniform if you would return all unto the truth O how doth Babell come tumbling down by this Division of tongues even as when theeves fall out true men come to their goods even so surely will the true Church come at last to the understanding of this truth even that no infants at all are to be sprinkled when they shall see what a do there is about it among divines and how they would hold it if they could tell how and say something for it if they could tell what the disputers and scribes will scuffle one with another till their poor people not knowing which to follow will at last betake themselves to leave them all and follow Christ. What Sirs is the Gospel the plain simple gospel such a maeander as this is Christ thus divided were Paul Peter and Barnabas and Iohn and the rest of the Apostles and ministers whose Successors you all say you are but are not in very deed so intricately intangled in vain janglements about one and the same question as you are both among and within your selves so that your answers and Accounts for your practise hang together more conjangletim then conjunctim but no marvel if the Cat winckt when both her eyes were out you draw nigh to God O yee Priests with your mouth and honor him with your lipps but have for the most part of you removed your hearts far from him and your fear towards him is taught after the precepts of men therefore are ye drunken but not with wine you stagger but not with strong drink for the Lord hath powered upon you the spirit of deep sleep and hath closed your eyes you Prophets you Rulers you Seers hath he covered you have disserted the truth and are degenerated into a counterfeit kind of Baptism that never descended from above that hath stood now of a long time jure Ecclesiastico but not jure Christico and so the best of you know not how to hold it now the truth returns from the land of her captivity without fidling and faining and patching and shifting and such shameful ridiculous thwarting of your selves and one another with yea and nay in your joint prosecution of one and the same cause as will if you reform not in time object as much to the Ha-Ha-He of that part of the Christian world that yet wonders after you of the protestant Clergy as other popish toies have done the Papacy to the Pape of such as once wondered after them give over therefore your dabling of infants faces and baptize believers by profession cast away all your wood hay and stubble which cannot endure the trial by the light of that day that is now approaching and begin the Gospel again as it was in the beginning is now and ever shall be in this world world without end Amen Thus Sirs saving your vain boasting what innumerable Arguments and such through furniture from Scripture from reason from the Churches and Fathers Authority from more modern Authors amongst whom you mention Calvin Ursin Dr. Featley I have shewed that Scriptures are against you that Reason is against you that the Primitive Church and Fathers are against you that the immediately sub-primitive Church and Fathers are against you that the praepostern-Church and Fathers are though some against you some for you so little to be regarded in their testimonies in respect of the Superstition of their times that if they were all wholly for you they prove nothing de jure as neither do the testimonies of the more antient Fathers by Mr. Marshalls and Mr. Blakes confession that though the Clergy and all Christendome Pope Civil powers and people have been so fully for you for ages together as that they have persecuted all that have been against you yet this shewes the badness of your cause by the bloudiness of it and so makes more against then for you that two of those three Authors of your own alledging are as much for you as men can be that are opposite to you for they
as ignorantly as your selves own your practise though they disown and overturn one or two of the prime pillars and grounds you practice from that the third viz. Dr. Featley is killed as dead as a door-nayle by Mr. Den and that your selves and the other sticklers that still stand up in your cause are so miserably imbroiled in civil wars divisions diversities of design to bring about the same thing contradictions clashings Ayes and Noes among your selves that you can never make an handsome head against the truth till your matters hang more harmoniously together so that nought remaines in which you can hope unlesse your self excusing quarter crying Epistle to the Reader which is also answered can stead you but your forlorn hope of these three following Arguments which are more then half laid sprawling already and that tottered troop and ragged Regiment of Scufflers against Reason and that Scare-crow that comes up in the Rear of the Review and that Patheticall summons of all the Pastors to come in and succour you and oppose the growth of Anabaptism by preaching what they can against those Hereticks the Anabaptists but disputing no more with them because the effects of disputing with them are dangerous All which by then I have dispatch a little more dispute with whether I shall be more weary of writing or you of reading this as I know not well so it matters not much I shall its lâ—…ke give over then however First then to the first of your three Arguments that ensue Review The First is taken from the universall practise of the Church of God which the Adversaries would not hear of at the Disputation The grounds of it are expresse texts of Scripture Mat. 28. 20. Lo I am with you alway to the end of the world Iohn 14. 16. The Comforter shall abide with you for ever ver 17. The spirit of truth ver 26. Who shall teach you all things and bring all things to your remembrance which I have told you Iohn 16. 13. He will lead you into all truth The Argument is this To hold that Christs promise is not true is damnable blasphemy But to hold that the universall Church hath erred in so necessary a matter as baptism and that for so many hundred years is to hold that Christs promise is not true his promise of being with his Church of guiding it by the spirit into all truth Ergo To hold the Universall Church hath so erred is damnable blasphemy If the Anabaptists object That the Church of Rome useth this Argument for her traditions The Answer is That those traditions which she pleads for were neither universal nor doctrinal as this of baptism and therefore the exception against her was just and those errors which she defends by that were denyed to be of the universall Church But the Anabaptists can never prove that this practise hath not been universall or dare not say that this matter is not doctrinal Re-Review This Argument is so far from having any substance and weight in it toward the demonstration of the truth of infant-baptism that it is not so much as a Topicall syllo gism but meerly Sophisticall so that any that are never so little learned in Logick may discern it to be the fallacy called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ignoratio Elenchi in which is proved aliud a quaesito i. e. quite another thing then that which is by us denyed in which Illud infertur ut contradictorium negato quod revera non contradicit it doth not at all conclude the point in question for that you are to prove is not that it is damnable blasphemy to hold that the universal Church hath erred in baptism but that to deny infant-baptism is damnable blasphemy toward the direct and legitimate illustration of which bold charge wherewith you assault us viz. that our denyall of infant-baptism is damnable blasphemy you ought of right to have made this pro-Syllogism viz. To hold the universall Church hath erred in so necessary a matter as baptism is damnable blasphemy But to deny the lawfulness of infant-baptism is to hold that the universall Church hath erred in that matter of baptism Ergo To deny infant-baptism is damnable blasphemy The Major of which pro-syllogism we do not put you to the trouble of proving neither do we hold any such thing that the universall Church hath erred in baptism any more then you for the primitive Church did not erre in it though you do yet how do you belabour your selves here to prove what we deny not But the Minor of that pro-syllogism which we do deny as being indeed iâ—… it self most peccant and apparently false for to hold infant-baptism to be an Error is not to conclude the universal Church to have erred for the universall Church hath not held it the prove of this you evade and most serpentinely slide away from never medling with it at all unto a business you might as well have spared your pains in and fall a Syllogizing upon us in the self same sophisticall way as Rome doth for her Popes Supremacy and all other her traditions for thus say they indeed when they summon us back again to their fopperies sub paena damnabilis blasphemiae viz. To hold Christ promise is not true is damnable blasphemy But to hold that the universall Church hath erred is to hold Christs promise not true Ergo to hold the universal Church hath erred is damnable blasphemy So for the Popes Supremacy thus That which is above all the members hath Supreme authority over them all But the head of the Church is above all the members Ergo the head of the Church hath Supreme authority over all Which Syllogisms are both fallacious per ignorationem Elenchi for in this last theâ—…es concluded what is not questioned for the question is not whether the head of the Church have supremacy over all or no for none denies but that it hath but whether the Pope be at all that head that is it which we deny and they take perforce for granted from us before we have yielded it or themselves proved it and so proceed to have more mischief by it so again in the first the question is not whether the universal Church hath erred or no but whether Rome be that universal Church or no that cannot erre or whether those traditions she practises among which infant baptism is said to be one by Cardinal Bellarmine and is taken by Mr. Rogers to be the most reverent have bin universally practised or no which we deny that they were for the first Gospel Church knew none of them and so they are not universall which Romish Sillygisms the best Logicians among the Protestants are so far from answering so formally as you strive to do to the first of them in this place that they rather explode them as Silly and Sophisticall and so must I do yours which is not onely Istius-modi but in terminis the very same with the first of theirs
blaspheme that worthy name wherby the poor in this world which commonly are the richest in faith are called Ia. 2. 6. that the Kings of the very Christian Nations would throw down their crowns and give up their power and strength unto the beast commit fornication wiâ—…h the W W Whore and at her instigation make war with the Lamb and at last be overcome by him Rev. 17. 14. 17. and be put down together with all their rule authority and power as very enemies though once his ordinance under his feet 1 Cor. 15. â—…4 25 I find also Ephe. 4. that he hath sit in his Church Apostles Pastors c. for the work of the Ministery and affairs of it but I no where find in his will and Testament that Christ intended the Magistracy as his Ordinance though undoubtedly in other cases the supreme ordinance of God to men whether in the Church or out of it for civil good to officiate so immediately in matters of Religion saith church order c. as to execute Church-discipline Church censure for â—…er Church disorders Church Divisions Church offences or so as to make all men within their jurisdiction and yet though their Churches be no true Churches neither so the CCClergy would have it to believe as the Church believes worship as the Church worships and be members of the Church whether they will or no if not to pray with them yet at least to pay to them or else to be excommunicated out of all they have and under the name of Hereticks dischurcht out of the world for so verily they do doctrinally at least who teach such false doctrine that men of false relegions whether heathens Jewes Turks or Pagans or men erring most grosly about the true as Papists or whatever else though never so submissive in all civil things to the civil Powers yet may not lawfully be licensed to live in civil States or in any Common-wealth under the Sun for by the same reason that Iews Turks Heathens Hereticks may not without sin be tolerated in one Nation but must ex officio be rooted out of it upon that meer account of denying and defying Christ which is as high as ever any Heretick went they may not without sin be permitted to be in another and so either some nations must sin in allowing these to live in them or else though de facto they cannot by reason of their number yet de jure they ought as far as they well can by Kings and Princes among whom few or none are so well acquainted as they should with what is Heresie and what truth to be driven quite out of the world and so the poor Iewes whose conversion the Priests pray for with much zeal and compassion must in quiet live no where at all that they may be converted but must belike be turned altogether into the sea Besides the notion of their being Christians adds nothing to mens power as Magistrates so but that if such magistrates as are Christians are Church officers as Magistrates then other Magistrates as heathen Magistrates must be Church officers as well as they and then how well that Christian Church is likely to be served and governed whose head Church-officers are Heathens a fool may see Yet whether the Magistracy be Heathens or Christians it matters not to the Church so long as they are the ministers of God and Christ to them and others too for civill good to punish evil doers that are injurious against the common or any mans proper weal Church-member or other in body goods or name by stealing lying murder defiling defaming defrauding c. whereby any are prejudic'd in point of their outward well being mean while whether he be the minister of God onely or Christ also and that not onely as God but God man also it matters not so long as he is an ordinance to us for civil good so that if any matter of Division of inheritances or of wrong and wicked lewdnesse be brought before the Magistrates committed whether by a church-member or any other it is all one reason wills that the Magistrate should hear it and be they Heathens or be they Christians who stand before him determine and destribute ac cording to the equity of his civil Law and as much as Mr. Baxter looks askew at this assertion p. 120. as if he thought the Magistrate were to do a Pagan no right against a Christian without partiality not favouring a Christian in a civil cause against a Heathen a Turk an Egyptian a Pagan so as to take the Christians part further then the equity of his cause in hand may justly call for it more then the others though the Magistrate himself also be a christian and a brother to the christian whose cause depends before him or a member of the self same congregation with him not balking to do civil justice against Church-members they deserving punishment as if the church were exempted from his jurisdiction in civil things because he is no christian but a heathen nor yet denying to do right to church-members if they be injured by others for if he do any of this I am sure he does no justice in his place whereupon Gallio the Depuputy Governour of Achaia who was not a little to be commended in one thing was no lesse to blame in another Act. 18. 17. in that when the Greeks in a rude and barbarous manner took Sostenes the chief Ruler of the Synagogue and beat him for letting Paul preach in it before his face and before the very judgement Seat too yet he cared for none of those things for those were the things that fell duly and directly under his cognizance as he was a magistrate and so the minister of God to men for good whether they be Christs disciples or no for the redresse of such civil abuses neither is Christ yet in his own person Luke 12. 13. 14. nay nor yet by any Church-officers of his qua sic unlesse they be civil Magistrates also and then as in that capacity they must do that right that concerns them as such as meer church-officers to be judge in those outward cases and as therein the outward man onely is concerned for then Paul one of the chief Apostles and officers of the Church being then present might have taken upon him in the behalf of Sostenes and himself as the Pope and the PPPriesthood do for the most part in their religions to have determined for themselves in that civill dissention but Christ as man and his church as his Church are yet no judgers nor dividers over men but the Magistrate by Gods and if I say by Christs appointment it hurts us not is made as onely in such so the only judge and divider in such civil matters but if it be a question and a brabble about Heathenism Turcism Iudaism Christianism and about Religion worship and faith and Iesus and words and names as Antinomists Arminians Anabaptists Pelagians Socinians
blushing at the lives of those men who stiled themselves their successors I have done with the câ—…uses of his heresies and come to his design The design of the Heretick even this Heretick of Hereticks the CCClergy is to propagate his Error and as his grounds are wicked so are his manners in mannaging of them intrat ut vulpes regnat â—…tleo he pretends verity but intends onely vctory that he may reign over the kings and people of the earth and that they might all stoop to his commands directions and under pretence of verity at first he did get victory at last over the whole world so that Pape Oh strange the whole world wondered after him and doted upon him as their Lord God and became slaves in chains to his Priestly will yea as he loved to be supreme and overcome so the lord let him for a time that he might manifest his own power the more in the overcomming him for ever in the end yea power was given him to make war by the beast that bears him even all nations of Christendom which he overcame first against the Saints and to overcome them also and so to be filled with his own inventions he gives out when any disputes against him that his desire is to be satisfyed by disputing and so perhaps he would but t is with riches more then rightousnesse with tith more then truth for in truth he seemes if he must meet with such as charge him with error in his doctâ—…ine of baptism tith forced maintenance forcing conscience as if he would renounce his opinions and practises in these points if any can prove them to be corrupt but seeks onely opportunities to spread his odd opinions of what sc'â—…ism and sacriledge and robbing of God it is if submission be not acted and tithes be not offered to him among the vulgar among whom his Ghostly pretences produce a kind of aweful affrightment and dread of doing any thing against what he saies being resolved before hand never to be convinced of the truth as t is in the word for that overturns him in all his preferment projects and plucks him up from all the profits of his present princely posture which is such a right eye to him that he hath not faith enough to believe that it can possibly be more profitable to him to part with though Christ himself till him tis then to preserve and perish with it His disciples are for the most part not such as the noble Beraeans that would take nothing upon trust from the very Apostles mouths but searched the Scripture dayly whether the things were so or no not onely men but honourable women too not a few but rather meer idle implicit forefather faitht men simple and weak women who try nothing but keep their Church and believe as their Church believes and as their good churchman saies led away with diverse lusts and pleasures leaning onely on their Priests understandings pinning all their Religion upon their sleeves adoring all that their Orthodox divines deliver at a venture ever learning and never able to come to the knowledge of the truth as t is in the word whose honest ignorant devotions he hath won to himself by his cunning artifice of pretended piety voluntary humility seeming zeal to the truth long prayers or rather multitudes of short prayers and praises Pater Nosters Miserere Meâ—…'s Magnificats Te deums Gloria Patri's per Iesum Christum Dominum nostrums and such like devoutries and being once gained are so carried on with the streme of corrupt custome present fashion foolish affection that no reason in the world can reclaim them he deterreth lay people as much as may be from reading expounding or too much prying into the Scripture alledging unto them the perils they may incur by misinterpretations he hath laid his foundations so firmly in the dark consciences of men women by perswading them of his own infallibity Ecclesiastical Authority his Ius Divinum in the Government and guidance of the Church as here in Britain and even of his Temporal jurisdiction too as at Rome over both heaven and earth hell and purgatory of his power in the agony of mens souls to forgive sin that men and women are becharmed into beleif of him he hath woven himself so far into their credulity that all his sayings are received as oracles all his doings as divine all his traditions as truth it self all his Adminstrations as Apostolical all his doctrines as Orthodox all his Arguments though confessed by himself to be weak as unanswerable and all others Administrations Actions Answers Arguments though never so consentaneous to the true sense of Scripture valued at that price which he sets upon them as if the holy chaire of Papall determination Episcopal Convention Synodical constitution could not possibly be mistaken yea the Scripture it self is but a nose of wax with him of what shape soever the CCClergy casts it into of no more authority then Aesops Fables with the Papists if the Pope say the word so as to disdate digrade it or put any part of it out of commission of no other sense then the Bishops and Synod seem to say is the sense on 't with their good Protestants so altogether Oraculous is the Pope among his the Bishop among his the Presbyter among his and even all the three several CCClergies among their three several sorts of CCCreatures that their different ipse dixits are ipso facto divine directory and discharge enough too for these different doters on them insanire cum ratione to dote to and fro by Authority so as to do and undo and do and undo and do by In a word he is too bold to be born down not so much from such things as mae the righteous witnesses to truâ—…h as bold as Lioâ—…s before God and men viz. the goodnesse of his cause for that is stark naugh and rotten nor the clearnes of his call â—…ther to his Clerical function or any actions he goes about by vertue and in persuance thereof for t is clear enough that his orders emission commission as to the external etymology of them are more from the Pope then Christ and the true Church nor any good answer of a good conscience for either his conscience is so cloudy that he cannot or so cowardly that he dares not or so resolved that he will not see or else so clear that he is condemned of himself wâ—…en tâ—…uth shines plainly upon his face but rather from either his great interest in or directive authority over the civil power that hath long back as well as bellyed him as in England or his having it all in his own hands and dispose as at Rome where â—…e duo gladii both swords are in the Clergyes clutches so that he can quickly correct those that conâ—…radict him he is too clamorous to be silenced calling out with such a heavy noise and divine ditty against the truth and condâ—…ing it with such an
do when the Kingdome appointed by the Father to him in reward of his for them and by him to his disciples in reward of their sufferings for him Luke 22. 28. is come this I utterly deny nay rather he is yet in his Saints an underling to the civil powers the miserable ignorance of which time wherein Christ shall take unto himself his great power and reign and be de facto as he was de jure before King of Kings and Lord of Lords makes the Divines so dote as to Interpret that place Isa. 49. 23. of Kings being nursing fathers and Queens nursing mothers and bowing down and licking the dust of the Chuches feet and a hundred more as fulfilled now in this his day of small things in this his personal absence which when the divel is blind at least and bolted up in the bottomless pit Rev. 20. they l surely see are not in esse actuali till then and to suppose Magistrates to be now Christs chief Church officers Supremely under him to rule in it when as were they not already blind themselves they could not but see it to be contrary unto truth for women may be Magistrates but not Church Ministers and may be Supreme in authority in a State as Queen Mary and Queen Elizabeth but are bid to be under obedience and fordid in Church matters so much as to speak much more to usurp authority in the Church 1 Tim. 2. 11. 12. 1 Cor. 14. 34. 35. viz. in refusing to be judge in matters of faith and religion * For Custoâ—…s et vindex ut ciusque tabulae under the Gospel because it was sounder that typical standing of the Law is but a tale and a trick of our Priests whereby to curry favour with their princes the truth is that whole Jewish State which was also a Church as no one whole nation under heaven now is was a type and both the Kingly Priestly and Prophe tical office that then headed that Church were typical of that tripple true head of the Gospel Israel Christ Jesus and are no more to be drawn in as an example so as to argue more warrantably from the Kings then to the civil Rulers now then from the High-Priest-Hood to the Popedome * my Petition to the powerâ—… on behalf of the Church is that it may have as much peace and as little preferment as they please for ever Cum Ecclesia peperit divitias silia devoravit matrem y Twospritualties whereof as bad as the first is the latter will be more sensuall then the former having not the Spirit Jude 17. though pretending to it more supremely then the other under which last the devil now acts as under a new vizard to the deceiving of people from the way of truth perceiving his old vizard worn so thin that all men begin now to see through it * Luk. 9. 53. 54 55. * Witness the Iesuites that 〈◊〉 kil Kings if Hereticks the Northen presbitery that may lawfully sight England if it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ctory and the Episcopal war against the State * So Iulius the second who seeing himself vanquisht threw away Saint Peters keyes into the River Tyber protesting he would thence forth help himself with S Pauls sword * The contrary towhich where ere t is well may men submit out of fear till they can help themselves but never out of love while the world stands for consci ence is a tender thing and though but a woâ—…m yet if trod upon wil turn again * Howbeit they shall never want flatterers to perswade them that they are Abj. Ans. * Vid. â— Tho. Beacons Reliquâ—…s of Rome sâ—…t forth cum privilegio 1563. Pope Servitius ordained that Hereticks should be banisâ—…t An. 588. fol. 214. Pope Pelagius the first that all Hereticks and Schismaticks should be put to death by the secular power provided that the Bishops in their spiritual courts do first prosecute convict and condemn them for Hereticks and then commit them to the temporal Magistrate to dispaâ—…ch them out of the way by fire sword or halter for they say as the chief priests to Pilate it is not lâ—…wful for us to put any to death In the councel of Lateran by Innocent the third 2 Patriaâ—…s 70 Aroh-bishops 400 Bishops twelve Abbots 800 Priests the Legates of the Greek and Roman Empire the Embassadors of Spain Jerusalem France England Cyprus it was decreed that all Hereticks and so many as should in any point resist the Catholique faith should be condemned that the secular power of what degree soever should be compelled openly to swear for the defence of the Catholique faith and to the utmost of their power to root out and destroy in their kingdomes all such persons as the Catholique Church should condemn for Hereticks and if any King should be a Heretick or defender of them and not reform within a year then his subjects should be absolved by the Pope from yielding any further subjection or obedience to him or keeping any fidelity with him and so t was in the case of John here in England who resigned to the Popes Legate his Crown kissing his knee as he came into England which John was after poisoned by a Monk who having his pardon from the Pope poisoned himself first to poison the King and also that the Pope may give that land to Catholiques to possesse peaceably and without contradiction all Hereticks being rooted out of it Obj. Ans. * 1 Sam 5. 24 * which he hath more saith then I that believes they ever will for surely the CCClergies Win all or lose all will pull them down at last * 〈◊〉 Es. 15. 5. to the 12. 49. to 57. Rev. 11. 〈◊〉 6. 19. 2. * for howbeit it was the Roman civil power in Potius Pilate passing sentence yet it was the Priestly malice that caused him to be crucified or else Pilate had re leased him so its Princely power but PPPriestly malice crying out crucifie him crucifie him that hath caused himunder the Gospel be crucified in his truth and Saints or else many of the civil Powers would release him â—…om 13 〈◊〉 〈◊〉 Pâ—… 2. 13. Magistâ—…es are called 〈◊〉 â—…dinance oâ—… Godâ—… the mâ—… tâ—…it oâ—…â—…he thing we 〈◊〉 goâ—…ern nâ—… is oâ—… him the ordinâ—…ce of 〈◊〉 to â—…he 〈◊〉 form of governmâ—… viz. whâ—…her it shall be by Kings Parliâ—… c. and also the paticular persons that shall execuâ—…e that form is alâ—…ogether in choice of the people * Act. 18 12 13. 14 * â—…e supra p. 279. * For that name Clergy however by themselves improperly impropriated to themselves as if they onely were the heritage of God for that 's the plain English of that Anglico-greek word Clergy yet in plain truth pertains properly to all Christs people and that in contradistinction too from the Ministry for the spirit speaking of the Elders and Pastors of the Church charges them not to Lord it over the heritage i. e. in other locution not
to doâ—…ineer ovâ—…r the Clergy 1 Pet. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. we see therefore God calls the flock and not the Sheepheards muchlessâ—… tâ—…e Sheepsâ—…ers by the name of Clergy but the Pope as if he had projected purposely to betheeve Gods people out of all their priviledges and rights leaves them not so much as their own proper name to be known by but bestows the name of Clergy upon the Creatures of his own creating and leaves them the name of Laicks in its stead tâ—…lling them when they begin â—…o charge his CC Clergy with impropriation of preaching and pay to themselves that they are but a Clergy of Laicks see Featleys Epistle but to say the truth excepting some few of his sons of the Episcopal and Presbyterian CClergy that are come from him two wayes viz. by dissent and descent who may be honester and wiser then the rest and yet are not so wiâ—… as to know their own father the rest are mostly A CCClergy of Lazicks or lazy locustâ—… In like manner hath heâ—…ingrost other titles to himself and his CCClergy all which the Scripture gives to all Christs people as namely that of Spiritual men as if all the world were but Natural at least but Temporal men besides themâ—…elves thus the Bishops were called Lords Spirituâ—…l and other Lordâ—… Lords Temporal so thâ—… of Priests see the book of Common-prayer and of ordination of Priests and Deacons whereas these are titles afforded by the spirit to all the Sâ—…ints of God as well as some 1 Cor. 2. 15. 1 Pet. 2. 9. Rev. 1. 6. 5. 10 yeâ—… I call them by tâ—…se â—…mes because these are now the most common names whereby they are known or â—…lso properly I cannot call them by these nor by any other names whereby they commonly call themsâ—…lves I cannot call them the Spiritualty for not one of many of them hath any Spiritualnesse in him I cannot call them Devines for they are rather Humanes if they have their due whilst they teâ—…ch Gods fear after mens precepts and for doctrines the Traditions of men I cannot call them the Tribe of Levi for Levi though he took Tith according to the Law whereof he was the Priest in the loines of Abraham paid Tithes to the person of that high Priâ—…st that we are undâ—…r viz. Melchizedeck or the King of Righteousnesse Christ Iesus but these are so fâ—…r from paying Tithes to Christ that they most grievously gripe his people if they pâ—…y it not to them I cannot call them Ministers i. e. servants of Christ of the Church for they are rather Lords and Masters over his heritage unlesse Servus Servorum and Dominus Dominorum may stand together I cannot call them Pastors or Shepheards till I can own their Parishes for Christs Sheep for if we denominate them by the General temper of their people they profess to stand Pastors too they seem to be Swinheards rather by their peoples wallowing in the mire I cannot call them Presbyters or Elders though some of them be Seniores annis unlesse they were Saniores Animis then they are for they are not yet sound nor Orthodox in either their judgements doctrine or practise so long as they are against the truest baptism and abide unbaptized I cannot call them Preachers of the Gospel for they preach down that Gospel which was at first preached concerning Christs dying for the sins of the whole world I cannot call them Bâ—…shops or Overseers of Christs flock in the spirits sense i. e. in respect of their care to take heed to or feed it but Overseers in another sense rather I may properly stile them for verily Christs flock is so little and low poor and plain mean and base hated and dispised and themselves so lofty and high minded that as not many noble and mighty so few or none of these wise men after the flesh can stoop or look so low as it is and so for the most part they oversee it and lastly if those be the true Clergy and Priests of God that are obedient to his word as the Scripture saies they are the CCClergy need not find fault as they do with the Mar-priests of these times for in very deed the CCClergy PPPriests and Presbiters have been the truest Priest-biters Claw-clergies and Mar-Priests themselves * Rem enim ndig nam esse putent c. saith Calvin Inst. li. 4. c. 11. 5. 15. they deem it a disparagement that they should be made to answer in their own personall causes before any civil Magistrate and suppose both the liberty and dignity of the Church i. e. the Clergy to ly in an exemption from the common seats of judicature and their laws but the Bishops of old who were otherwise strict enough in pleading the priviledges of the Church did judge it no disgrace either to themselves or their function to subject themselves to civill powers * whose work 〈◊〉 mostly in reading service in old time till the Gospel came again to be preached in these latter daies * Act. 19. 24. to 39. * who saw some truth in their daies wherein t was twilight but not all that is nowtobe seen for though I reverence the men as I do every man that sees truth as far as iâ—… shines clearly in his time yet Luther left much truth unseen to himself be hind him and some of Calvins Institutions too are none of Christs * For verily these Starrs for their light of learning as Dr. Featley confesses p. 165. 166. have been the Authors devisers and broachers of Heresies yea peruse saith he if thou please all the antient Heresies listed by Epiphanius Austin Philastrius Alphonsus a castro Ambrosius de Rusconibus and others and therein thou shall find the Ring-seaders great Clerks and accute Sophisters whence is that true observation of Tertullian Philosophi Hereticorum Patriarchae Philosophers have been the great Grandfathers of Hereticks * Nahum 3. thy crowned are as the locusts O King of Assyria Apollyon in the Antitype * Of which chain of succession of Ministry if but one link fail or chance to be lost so that it meets with interruption you confesse all your Ministry lies on the ground too and cannot at any hand be counted valid or raised again and yet if there was not a breach of that line in the link of Pope Joan aliâs Gilberta an English woman born at Lin who was both literally and mystically the Whore of Rome and therefore far I wot from being a true Presbyter or Minister of Christs Church in which women are forbid to usurp authority then my understanding failes me not a little * Who by Austin the Monk dispatcht an Ordination hither with resolution about infants viz. that in case of necessity they might be baptized by which ordination men have ever since bin authorized to ordain here and such as have been ordained to baptize * For the civil Magistracy may reside in women as is also shewed above who though by Pope
peraphrasticall amplification and genuine application thereof so that both you and the World may read as it were in text letters your own abstâ—…act from that of mine when you please and signing the Titles of the CCClergy whether true or surreptitious with three letters in the front as C. C. C. P P P c. most commonly when I speak of â—…hem in the lump to denote the three P P Parts into which that great City B B Babylon which they make stands divided I proceed as followeth That Herestes must be the Apostle hath said yet it makes no more for a tolleration of them in the true Church I mean though others mean in the civil state than that of our Saviour of offences saying foreseeing no question how by means of the Clergies crying out Heresie Heresie Schism against the way of truth being once turned aside to Heresie themselves the world would be offended at his little ones for walking in it They must come but wo to the man by whom they come the Apostle reckons Herestes among the works of the flesh Idolatry Witchcraft c. Gal. 5. 20. which alone to argument sufficient against the Patronagâ—… and Invitation of them unless withal license in the true Church should be given to all other carnal sins why should the Church of God upon Earth make much of those against whom the Kingdome of Heaven shall be â—…ut her pale is not so strong to keep them out from breaking in upon her like wild bores and wolves to spoil and wast her but her good will should not be so great to them as to wellcome them in to her fellowship till they repent from their dead works of superstition bloody tenet of persecution for cause of conscience worshipping God after mens traditions blaspheming the name of God and his Tabernacle and them that dwell in heaven trampling the holy City Heresie Schism from the primitive truth c Neverthelesse how beit to tolerate and harbour Hereticks in communion with them whilest they oppose the true way of Christ would be an error and an evill too intollerable in a true Church of Christ yet I hold that opinion of the C C Clergy not onely intollerably Heretical in it self but intollerably hurtful also to themselves that Hereticks may not be tolerated in a civil state for if Fines Prisons Banishments Racks Wâ—…ips Tortures headings hangings burningâ—… and such like punishments with the civil sword were the due of every Heretick and Schismatick in the faith as the C C Clergy have for ages and Generations born the world in hand that they are to the causing of all these their national Church censures to be inflicted on the Saints when they have once blindly sentenct them to be Schismaticks to the civil power if this I say were the due of every Heretick or Schismatick and every true Heretick and Schismatick had his due too good Lord how have the C C Clergy condemned themselves out of their own mouthes to devastation when the civil powers shall find them to be the Arch-Hereticks in the world if taking them at their word they shall do with them as they say they ought to do in this case concerning others but God forbid that with what judgement they judge they should be judged and with what measure they meet it should be measured to them again at our suggestion if their own Cheek-by-jole carriage to the Stern-men of the State do not pull it unavoidably upon themselves yea verily though as far as those that oppose themselves against the truth of Christ they may well challenge the name of Schismaticall Hereticks and though Amen might justly be said by the Magistrate in this point to the opinion of Gangraena and his Gang and might Amen be said to his wise wishes as concerning us who teach and practise baptism in its primitive fashion we could expect to be suffered in the Common-wealth no more then High-way Murderers yet dare we not desire their extirpation out of any of their native rights in the several states wherein they are nor such uncivill suppression of them meerly for their erroneous Tenets as they have sollicited the higher powers to concerning us we have not so learned Christ nor would they if they had heard him and had been taught by him as the truth is in Jesus for howere it comes to passe that the C C Clergy whose own the worst would he if that were true and execution done accordingly are so besotted as to believe that Hereticks and Schismaticks from the faith men of false waies worships religions though elsewise never so peaceable and innocent must not onely be dischurched but discommunicated also from the patronage of the civil power and cut off from the priviledges of other Subjects yet neither Christ nor any of his Apostles as from him gave any order for such rigid rejection indeed the Apostle Paul wills in his Epistle to Titus cap. 3. who was a Church officer that a Heretick after a second and third admonition be rejected i. e. from the Church and Gal. 5. 12. wishes that they were cut off from the Church that did trouble the Church and Rev. 2. 20. 21. the Church of Thyatira was reproved for suffering that woman Iezebel which calleth her self a prophetesse to teach and seduce his servants to fornication i. e. false worships c. but it will noâ—… follow therefore that such may not have license to live civilly in civil states for the weapons of the Churches warfare wherewith she is to fight against Heresies and which she is ever to have in readinesse to revenge all disobedience to Christ by are noâ—… carnall 2 Cer. 10. 4 5 6. not such as are used by the officers of States but onely spirituall as admonition reproof and in case of obstinacy putting out from among them delivering up to Satan and not delivering up to the secular power as the Popish Priesthood used to do when any of their creatures specially of their Clerico-creatures turned Hereticks i. e. departed from their Heresies to the truth saying pray take him into your power and be merciful to him meaning hang or burn him for a Heretick The Church I say is neither to use the carnal weapons of the State nor yet to stirr up the State so to use them on 〈◊〉 and truths behalf as to imprison sine hang burn or banish false worshippers unbelievers misbelievers or Hereticks further then they are withall as by meer unbelief they are not offenders against the civil State I find the Lord Christ foretelling by himself and his Apostles that for the most part the more is the pitty the Rulers Kings Governours and Princes of the world would be such enemies against his Gospel that his Disciples should be hald before them as evill doors for his names sake Matth. 10 18. that not many mighty and noble men would own his truth 1 Cor. 1. 26. that rich men would oppresse the Church and draw them before their Judgement seats and