Selected quad for the lemma: christian_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
christian_n	church_n	communion_n	separation_n	1,256	5	10.3360	5	false

Text snippets containing the quad

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

against all pride and magnificence also against the power and sword of the Magistrate riches and honour were to them drosse and dung they did speak nothing but of mortification of the old man and renewing of the spirit of a life separate and dedicated to God the world and all things therein they did altogether contemne D Vide supra Cap. 1. Also Hortensius p. 13. The Anabaptists avowed that in their Church all were Saints and now wicked Also Sleidan lib. 10. p. 274. they say that none must be tolerate in the Church who is not truly a good Christian E Sleidan l. 10. p. 269. At first the Anabaptists did do their businesse privately and secretly in the City none was admitted to their meetings who was not of their sect neither did their Leaders professe openly their opinions but taught them in the night when others were sleeping then were they about their mysteries F Bullinger l. 1. p. 11. They began boldly to plead their cause they professed openly and distinctly that they would maintain their cause not only by words but by their blood so every where in the City they began boldly to rebaptize G Vide supra Cap. 1. also Bullinger p. 26. The fourth sect of the Anabaptists consists of the holy Brethren who are pure and free from sin with whom all the Anabaptists in generall do some way partake they say that the Church is holy and without blemish that they are members of the Church who abide in Christ and are pure without sin some of this sect do omit that Petition of the Lords prayer Forgive us our sins conceiving themselves to be pure and to have no more need of remission of sins ibid. p. 2. All that are of their Church are to be accounted elect and the children of God and all who follow not their way are to be accounted wicked H Vide supra I Bullinger p. 18. They esteem themselves the only true Church which is accepted by Christ they teach that whoever by Anabaptism is received into their Church must have no communion with any Protestant Church or with any other Christians whosoever because the Protestant Churches are no more true Churches then the Popish which they prove thus In their Churches there is evident clear amendment of life but in these Churches that are called Protestant though somthing be preached out of the Gospel yet no mans life is amended and the whole people remain impenitent and subject to sinnes and vices now it is not lawful to have any communion with so impure a people K Ibid. They say that since the times of Christ and his Apostles the word of God has not been purely preached but that now they were two true Prophets arisen by whom the truth was to be restored to the world John Becold of Leyden King of the new Jerusalem and David George of Delph that there were also two wicked and false Prophets the Pope of Rome and Luther who was many ways more pestiferous then 〈◊〉 Pope L Bullinger p. 2. At that time Muncer himself as they say did not rebaptize his Disciples began to rebaptize before himself he himself was first rebaptized with his own bloud N Bullinger p. 109. We are compelled say they to stand beside and hold our peace whether the Preacher speak right or wrong thus the Doctrine depends not from Christ and his Spirit if any man come into a Protestant Church and hear but one speak this is so far contrary to Pauls Doctrine that such a company may not be taken for a true and spirituall Church O Ib. p. 108. They say that Paul by the Spirit of God has ordained that all Christians not Ministers alone should prophecy that is preach P Vide supra ●lso Clopenburg p. 342. If we behold their practice they do not exclude women which may be seen in the Books set out by their Churches for example in that Book they published the year 1570. this Treatise say they is published by the Brethren and Sisters of the Church of Ziricksea who have not medled with the controversie for the procuring of love peace and concord among all who are so marvellously divided whether Fleimes or Frizons or neutrals Q Bullinger p. 87. The Anabaptists in defence of their separation alledge against the persons of the Ministers that they are not lawfully called the calling of their own Ministers they count lawfull because they are called and sent by their own Churches but our Ministers calling they count unlawfull because by the Magistrate so they say that themselves are sent of God but that we are sent by men that is by the world R Hortensius p. 12. In so great a multitude of men it was thought there was not so much as one who had any letters the most part could neither reade nor write Ibid. p. 31. Let the Preachers lay down their offices and set in their places twelve simple men that never learned any letters command them to recite unto my people my word thereafter trusting in my spirit let them expone my word without the help or Lecture of any other writs S Vide supra T Bullinger p. 103. They say that the Ministers are idle this is common to them with many others who think that there is no labour but that which is done with the hands by a spade axe or such instruments Ibid. p. 18. They challenge the Ministers that they work not but are servants to their body V Heresbachius p. 43. Let none be exercised in Merchandize or Trade X Bullinger p. 39. Since the Magistrate has decreed that the tythes and yearly rents are justly due such debts by Divine right ought to be payed sincerely honestly some of the Anabaptists convinced by clear testimonies of Scripture grant that every one who is obliged ought to pay tythes yearly rent and other debts Y Bullinger p. 108. They professe openly that Preachers who take any stipend are not the true Ministers of God nor can teach the truth Z Heresbachius p. 42. The fourth of King Becolds Laws was that no man should either crave or pay any yearly rent AA Clopenburg p. 341. They do beleeve that Ecclesiastick Jurisdiction is in the body of the whole Church they do exagitate and scorn the practice of our Churches as Judaicall and they will have gone to be excluded from the Church in judging but only the sinner that is to be judged This is Anabaptistick Anarchy whereby they command all persons even women not excluded to sit in the seat of the Ecclesiastick Judicatory except onely the sinner who is to be judged BB Historia Davidis Georgii p. 109. Some of the Hophmanists d●d separate themselves from the communion of all Churches and lived themselves alone as neutrals CC Bullinger p. 19. That Magistrates ought not to meddle with any causes of Religion or faith that no man ought to be compelled by force or authority unto the faith Ibid. p. 242. They stirre up the Magistrate that in cases that

actually taken away from all mankinde That the common doctrine of election and predestination is false YY That the Sun Moon and other creatures do sufficiently preach Christ to all the world ZZ That the will of man has power to reject the most efficacious grace AAA That our Doctrine of perseverance is false BBB These men be the chief Apostles and Evangelists of the Anabaptistick Churches who are sent out by the rest to the adjacent Counties to preach and baptize CCC For this their false Doctrine laid to their charge long ago in Print we never heard that either of them has been so much as rebuked by any of their Churches or that M. Spilsberry though he writ against the Tenets did ever yet refuse communion and the right hand of fellowship unto any person whom he knew to professe them Unto the Arminian many of them do joyn the Antinomian Errors these are the chief charms whereby multitudes of people are drawn to their company as M. Weld doth well remark DDD Nothing is more attractive of people then the Doctrine of licentiousnesse gilded over with the pretences of the most eminent piety It is not only Oats Den Lamb Clarkson and the like who preach against the Law and all duties telling us that the morall Law does not binde any Christian to obedience EEE That Magistrates may not punish murderers if they be Church members for the sixth command Thou shalt not kill doth not concern Christians FFF they have nought to do with Moses nor any of his Laws GGG That all the sins of the Saints that either they have or shall commit are so taken away by Christ that they ought not to be grieved for any of them HHH That all Preachers who presse repentance and sorrow for sin are Legall III That God is not displeased with any sins of the Saints and will not have them be displeased with any of their own iniquities KKK That God requires no duty from those whom he will save not so much as faith That faith it self is a work a Legall condition LLL That all our duties are done for us by Christ That he has repented for us and beleeved for us MMM That no more under the Gospel is required of any but to be meer patients NNN This is the new glorious light wherein not only the common Antinomians do glory but their most precious and spirituall men have too many strains of the same kinde M. Hobson proclaims all his wonted religious exercises to be but legall duties which he professes to give over OOO He avows that Christ hath satisfied Gods Justice for no mans sin nor done any thing for the reconciling of God to men with whom he was never offended and to whom if once he had been offended he could never again have been reconciled PPP he makes it Christs only labour to reconcile man to God and to manifest not to procure Gods love to man QQQ M. Saltmarsh so great a Champion for the Antipaedobaptists that he rests not till he have exploded the Baptism as well of old as of young makes it now his greatest work to write against our orthodoxe Divines in favour of the Antinomians SSS The Author of that neatly printed Treatise of Baptisme from whom I should have as little expected as from any other an apostasie from the Independents to the Anabaptists and a transition from Anabaptism to any point of Antinomianism does tell us that all anxious labouring about sins and the pardoning of them is a great impediment to holinesse of life TTT The Confession of their seven Churches does not so flatly contradict these errours as the former of Arminianisme but rather countenances them it sets down such a justification as acquits us before God of all sin past present and to come VVV The second Edition omits that sentence of past present and to come I wish this correction did proceed from a dislike of the conclusions which the Antinomians draw from the words omitted but in both Editions they expresly exclude the necessity of the Laws Ministery to bring the soul to any repentance before or in the time of its calling and conversion to Christ XXX The Antinomian controversies are not as the prime Independents doe make them only about words and methods of Preaching I should be glad that all the question here were onely about words and phrases or methods of preaching as some would make it but exp●rience proves the difference to be too too reall for we see that their words phrases and method of preaching does carry their hearers to the grossest crimes without any remorse of conscience or thought of repentance When some of them are catched in theft they scorn either to be grieved or ashamed for it YYY others encourage themselves to commit adultery upon their Doctrine ZZZ some of them do constantly work in their handy-trade every Sabbath day AAAA others make all repentance and prayer for pardon of the grossest sins to be sinfull and a fruit of misbeleef BBBB finally if the report of those who pretend to be acquainted with their carriage hold good too many who have been noted for strictnesse of life have fallen evidently after the embracing of these Tenets into a loosenesse of conversation CCCC Many of the Anabaptists are become Seekers denying all Churches all Officers all Ordinances We have already demonstrated a farre enough progresse of this Sect into the ways of errour yet the spirit that reignes in Anabaptism carries many of his followers beyond all we have spoken Their injury not only against infants but all the Churches in the world that dissent from them in spoyling the first of all interest in the Covenant of God and comfort from the holy Sacrament in depriving the other of all the priviledges of true Churches closing up all these blessings within the narrow bounds of their own seduced companies this their unjustice is recompenced by God upon many of their spirits giving them over to stronger delusions Very many of the Anabaptists are now turned Seekers denying the truth of any Church upon earth for many ages past denying that there are any Pastors now on the earth that there may be any preaching of the word any joyning in prayer any celebration either of Baptism or of the Lords Supper any Church discipline at all or any Church Act Church state or Church ordinance whatsoever while God from heaven send new Apostles to work miracles and set up Churches which for the space of fourteen hundred years at least have totally failed in the whole world Hitherto M. Williams DDDD M. Clarkson EEEE Mr. Attaway FFFF are come from their Antipaedobaptism Hitherto also it seems M. Saltmarsh does drive while he not only defends the Seekers as well as the Independents and Anabaptists but himself also positively avows that there is no lawfull Baptism this day in the whole earth and that there has been none rightly baptized since the days of the Apostles also that to lawfull Baptism and

life SSSSSS M. Bourn to the Reader I shall in the Treatise following lay open to the view of all men not at the second hand but by experience having often heard them both preach and dispute what is that which commonly goes under the name of Familisme what I shall say concerning it is not out of malice to any person neither shall I speak at randome TTTTTT Gangren first Part second division p. 27. There is one Clement Wrighter in London an Arch-heretick and fearfull Apostate sometimes a professor of Religion and judged to have been godly about seven or eight years ago he fell off from the communion of our Churches to Independency and Brownism from that he fell to Anabaptism and Arminianism thence to Mortalism holding the soul mortall after that he fell to be a Seeker and is now an Antiscripturist a Questionist and Skeptick and I fear an Atheist CHAP. V. The lawfulnesse of Infants Baptisme I Have at some length in the preceding Chapters set down the way and Tenets of the Anabaptists both here and over Sea The extreame malignity of the Anabaptistick spirit both of the present the former times wherby it may appear to all who are willing to see how malign a spirit has ruled in that Sect from its first beginning to this very day a spirit carrying to the greatest errours and the grossest vices that ever any who were called Christians have stumbled upon a spirit as much opposite to the honour of God and to the salvation of men It s enmity to the salvation of men as any that ever troubled the Church since its first foundation It s favour towards the salvation of man appears in its great zeal to cast out of the Church and deprive of the means of grace almost all mankinde with the exception of a very few if of any at all When the most reformed of the Protestant Churches come before the fan of their censure at the first shake they blow away that largest and most innocent part of them their infants all children who have not attained to the acts of faith and repentance are to them in the flesh under the power within the verge of the Kingdom of Satan as well as Jews Turks Pagans and others who are not so much as entred within the hedge of Christs sheepfold and lest the spoiling of children of all the grace and gifts of God had not been a sufficient vastation they are carried on by the spirit that leads them to make as great havock and desolation among those of riper years they Unchurch the most of those whom otherwise they love as their best friends they charge all the Independents and the Brownists and the most rigid of the Separatists for their baptizing of infants with no lighter a burthen then Antichristianism and a clear deniall of Christs Incarnation Neither here does their rashnesse stand the small remnant of Christians the Anabaptistick Societies which alone they will honour with the title of true Churches seem to them too many to be saved therefore new separations are run into and those so severe that there lives not an Anabaptist upon earth who by multitudes even of Anabaptists is not condemned with all who adhere to his subdivision as a man in a false way not only without but in opposition to the true Church In its di honoring of God be setting up a liberty first for all errours This their extream cruelty against the souls of men wont to be coloured with the shew of zeal to the truth and honour of God but this varnish is now almost quite wiped off Behold whither their zeal to the truth and honour of God is now evanished They for some times were so eminently zealous against errors and vices that very small ones were wont to draw from them an ejection out of the Church a deliverance to Satan and where the Civill Sword was in their hand a putting out of this life a publick execution by the hand of the Hangman when their Princes and Prophets were not at leisure to administer Justice in their own persons Notwithstanding the loudest note that this day sounds in their song is liberty and freedom from all punishments for what ever crimes when all abominations imaginable are publickly proclaimed when many more and much viler errours walk in our streets then ever any one place in any time did hear of the great zeal of these religious men breaks out daily in all the discourses they please and actions they dare for the safeguard of the cursed instruments of these errours passionately denying all power in any on earth to restrain in the least measure the open propagation of the most abominable lies which Satan is able to utter by the tongue of any creature no matter of Religion say they can fall under the cognisance of any State the false Church has no right to censures or any Church Ordinance the truest Churches can meddle but with their own members they who never were of them or have renounced membership with them are without their Jurisdiction so neither State nor Church can put any barre of the smallest censure upon the propagation of any errour And next for all vice And lest vice the neer kinsman of errour should finde any harder measure any greater stop from the hand of superiour powers this Sect with all the speed it can is posting back to its first principles the overthrow of the civill State as much as of the Church That when ever they are found in the practise of their Doctrine of the lawfulnesse of adultery and incest robbery and murder there may be none upon earth to controll them For this end they cast down the King and Parliament Commons as well as Lords all Incorporations all Judicatories in Burgh and Land that an absolute Monarchy a full liberty for every man to do all his pleasure without any fear of punishment may be set up That the Crown and Scepter the Kingship and absolute Soveraignty may at last be restored to the onely true owners the free-born people of England the individuals as they love to speak of the whole Nation All this much more have they set under their own hands as may be seen in the former Chapters Their Brownistick and Arminian Tenets I have refuted in other Treatises I have neither time nor minde to dispute all their positions in my little Antidote against Arminianism I have in a short and popular way impugned it their Tenets against the Protestant Churches in the heads of election redemption grace free-will and perseverance In the first Part of my Disswasive I have debated at length enough the chief of those errours which they have taught their children the Separatists The reall holinesse of all Church members the necessity of separation for want of satisfaction in this point alone the power of every member of the Church to preach the word to ordain and to excommunicate when there is cause their very Pastors

and Elders the Independency of every Congregation from Presbyteries and Synods the thousand years of Christs visible raign upon earth All this new light did shine first and still burns most brightly among the Anabaptists Although many of the Tenets mentioned in the former Chapter be dissembled and denied by divers of this Sect Their Antipaedobaptisme and dipping shall here bee briefly and plainly considered yet all of them will acknowledge as their own what ever almost is practised either by the Independents or Brownists and besides two Tenets more Antipaedobaptism and Dipping all who carry the name of Anabaptisme though through ignorance they know not or through better instruction they dissent from many positions of their Brethren yet will avowedly and oft with passion professe their minde against the sprinkling of infants paedorantisme to all of them I ever heard of is an abomination It will not therefore be amisse before I leave them to speak something to those two points which all of them are content to take upon themselves as a Characteristick distinction from any other Sect. Let us then consider First whether it be lawfull to baptize any infant Secondly whether sprinkling be sufficient or if it be necessary to dip over head and eares all who are baptized Concerning the state of the first Question The state of the first question we need not controvert the quality of the infants to be baptized Whether they must be the children of true beleevers or onely of professors without scandall whether of Church members only or if it be enough that their Parents be Christians in the largest signification all this belongs to another place The onely point pertinent here is Whether any infants may be baptized The champions for the Anabaptists side in their Declaration of the publick Dispute intended by them with the City Ministers for their Tenet set down their These in these expresse terms No infants ought to be baptized The formall contradiction hereof is Some infants ought to be baptized for this Position I propone some few Scripturall reasons Who have leisure to see this point debated at length may look upon the worthy and judicious Writs of M. Marshall M. Black M. Geere M. Ainsworth also in his last Writ and M. Cotton in his latest learnedly and zealously maintain this truth against the Anabaptists The first reason for the affirmative My first reason I frame thus Who ever have a good right to the first Sacrament of the New Testament ought to be baptized But some infants have a good right to the first Sacrament of the New Testament Ergo Some infants ought to be baptized The major is naturally clear it needs no more for its proof but the explication of the terms of the Proposition for Baptism and the first Sacrament of the New Testament are one thing and ought to be baptized is nothing else but to have a good right to Baptism Who have right to the chief promises have right to some of the seals which God has appointed to be a means of assurance of these promises unlesse the Lord himself have made a speciall exception All the question lies in the minor which thus I prove Who ever have right to the chief promises of the New Testament they have right to the first Sacrament of the New Testament if the Lord have not put some impediment to their participation of that Sacrament But some infants have right to the chief promises of the New Testament and the Lord has put no impediment to their participation of that Sacrament Ergo. About the major I see one and but one makes some velitation all the rest give it for granted for it is grounded likewise on the nature of the terms of the proposition the chief promises of the New Testament and the first Sacrament this is the sign and seal that the thing signified The reason proceeds not from every thing signified to every sign but from the chief thing signified to the first sign some of the blessings which Circumcision did seal belonged to Melchisedek to Lot to Job and others who were not so farre as we reade circumcised but the main promises sealed by Circumcision In thy seed all the Nations of the earth shall be blessed The Messias comming of the posterity of Abraham Isaac and Jacob the Covenant of grace as it was administred under the figures of the Ceremoniall Law did belong to the people of Israel alone and to the proselytes who joyned themselves to their body Nor do we speak but of the first sign for unlesse there be a right to this there is a right to none and where the Lord has appointed signes to seal up thereby the assurance of his promises to deny to them whom God wil have to be assured of the promise the use of all the seals which he has instituted to be the spirituall means of that assurance were on mans part a great unjustice except the Lord himself have put a barre to the participation of these seals as in the Sacrament of Circumcision of old he did to women and to male infants before the eighth day and to all born in the Wildernesse during the time of their fourty years wandering therein But it is upon the minor that our Adversaries bestir themselves to purpose they deny stoutly both its parts Infants have good right to the promises of the Covenant of grace all the Scripturall objections which they can make against infants baptism they count impediments put by God to paedobaptism and upon this ground they deny the last part of the minor this we shall consider when we come to answer their objections it were not so pertinent in this place The first part likewise of the minor they deny affirming that no infants have right to any promise of the New Testament before the time of their actuall faith which they say cannot possibly be in them before the years of their discretion This is the greatest and most dangerous knot in the whole debate for we do not so much contend for the outward Sacrament to infants as for their spirituall right in God and his promises all our adversaries deny to all infants all right in God all interesses in his promises and Covenant as much as they do to Turks and Pagans Some of both say they may be elected and saved but neither of both have any place in the Covenant of grace or any Gospel promises till they be called by the Word and by an actuall faith have embraced the Gospel If therefore we make good the right and interest of any infants in the chief promises of the New Testament we establish the main hinge of this whole controversie For this end we will endeavour to clear from Scripture these four propositions First that the infants of the Jews had reall and true interest in the Covenant of grace even before the comming of Christ Secondly that the infants of the Jews had that same right in the Covenant of

either eating of bread or drinking of water but however there is a positive precept that hinders them from participation of the Lords Supper they cannot remember the Lords death they cannot examine the state of their own heart no such impediment is put in their way by the hand of God to keep them from baptisme M. Tombes observes it that long before John the Baptists days baptisme was in use among the Jews and M. Marshal adds from the Talmud Maimonides and other Authors that it was a very ancient custome to baptize all that were circumcised infants as wel as their parents women as well as men and that this custome of baptizing all that were added to the Church as well children as others did continue in all ages among Christians is proved at length by many without any satisfactory reply but we intend here to dispute from Scripture alone 7. Argument Infants are partakers of remission of regeneration of life eternal Wee shall bring but one other reason and so passe on To whom the Lord gives the whole signification of baptisme from these men ought not to withhold the outward sign thereof But to some infants the Lord gives the whole signification of baptism For the proof of the major we need not alledge the equity of giving the lesse to them that gets the more of not denying the shell and the cask to them who enjoy the kirnell and the pearl for the Apostles words prove it sufficiently Acts 10.47 Acts 10.47 Can any man forbid water that these should not be baptized which have received the holy Ghost as well as we and he commanded them to be baptized in the name of the Lord the Apostle here reasons from one part of the signification of baptisme and that but a temporary blessing the extraordinacy gifts of the holy Ghost to the outward sign of baptisme how much more may we conclude it from its whole ordinary signification The ground of this reason is granted by the principall of our adversaries who profess their willingnesse to baptize any infants of whom they were certain that they had the saving graces of the holy Ghost avow their exclusion of infants from baptism upon this ground mainly that they beleeve they are excluded from the covenant of grace remission of sins the saving graces of the Spirit till in the years of discretion they be brought actually to beleeve The minor that some infants have the whole signification of baptisme is thus proved Who have remission of sins regeneration and right to eternall life they have the whole signification of baptisme But some infants have all these The major is clear I prove the minor None enters into heaven but they whose sins are remitted who are regenerate and to whom life eternall belongs But some infants enter into heaven Ergo. The minor is not questioned for the words of Christ of such is the kingdome of heaven and the confession of the adversaries puts it out of doubt The major also is clear from Revel 21.27 And there shall in no wise enter into it any thing that defileth Nothing comes into heaven but what is perfectly purged justified sanctified glorified also Ioh. 3.5 Iesus answered Verily verily I say unto thee except a man be born of water and of the Spirit he cannot enter into the kingdome of God and Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one man many shall be made righteous As Adam makes all that are descended of him sinners infants as well as others so Christ communicates his righteousnesse to all who are in him to all whom he receives and acknowledges to be his without any distinction of Jew or Gentile male or female young or old who ever have interest in Christ are justified and sanctified by him Now that some infants especially these elect ones who die before the age of discretion have interest in Christ and his covenant hath oft been proved If it be said that infants by this argument may be admitted to the Lords Supper we deny it for the Lord himself hath put a barre to keepe them off from that Sacrament also they are not capable of the whole signification of the Lords Supper for the thing signified therein is not the Lords body and blood simply but his body to be eaten and his blood to be drunken by the actuall faith of the communicants of this active application infants are not capable but in baptisme no action is necessarily required of all who are to be baptized for as the body may be washed without any action of the party who is washed so the vertue of Christs death and life may be applied in remission and regeneration by the act of God alone to the soul as a meer patient without any action from it CHAP. VI. The Antipaedobaptists Objections answered M. 〈◊〉 c. M. ●om●s and M 〈◊〉 O●jecti●● THE exceptions which use to be taken to infant-baptisme goe about in a number of late Treatises the principall are as I take it in the three last which I have seen upon that subject the declaration of the publick dispute intended betwixt sixe of the prime Preachers of the Anabaptists and some City Ministers Mr Tombs exercitation and the namelesse Treatise of Baptisme In the first are nine Arguments in the second eight and some more in the third Who desire to see large and solid answers to all these and to what else is brought to any purpose by any other of their companions let them look upon M Marshals Sermon and its vindication M ● Blacks three Treatises and M. Cottons Dialogue for the time they who are in haste may have this short reply to the main arguments of the three named Authors They are in effect but few all invented by the old Anabaptists Take upon all these two generall observations First that what ever any of them has is all borrowed from the old Anabaptists in whom the spirit of the worst heresies did rage who will be at the pains to compare the writs of the Authors in hand with that which Zuinglius Bullinger Guy de Bres Ainsworth and others have set down in the name and words of the old Anabaptists shall finde that our late opposers doe adde little that is considerable to the arguments of their Fathers Secondly that all the arguments which either the elder or later Anabaptists bring against Paedobaptisme are but two or three at most when they are increased to a greater number it 's but the same body put in many diverse habits by a needlesse variation of shapes M. Cox first Argument 〈◊〉 makes examples alone a full rule The nine Arguments of the publick disputants have not as yet so far as I know been honored w th any answer neither do I think was there any necessity of it for the Disputants do so insolently out-bragge the City Ministers and the matter of their Arguments has so often been answered in divers