visible Church is all one saying he that denies that will shew but his vanity yet he takes it before it is granted him from me who am one of those vain ones that by his favour deny these to be all one unlesse by the word Church in both places he means the visible Church which though I do notsay he doth not yet I say if he do he should by right have exprest it or else there may be fallacy in it for I aver to Mr. Ba. and albeit I seem to him to speak paradoxes and parables thorow the distance of our principles yet I hope to make it clear to his conscience that the visible Church doth not so contain the invisible in it as he saies it doth p. 75. but that there are cases wherein persons may be both real and visible i. e. to us seeming members of the invisible Church or mistical body of sincere ones and in state of salvation and yet not be real members of the visible Church or else not to speak now of the state of believers infants whom you rantize before you rantize them let him tell me what visible state believers themselves whom onely and not their infants Acts 2. 41. 42. the first Gospel ministry bapâ—…ized were in immediatly before they baptized them they were not visibly members after profession of their faith of the visible Kingdom of the devil and therefore at least visible and seeming members of Christs mistical body and of the invisible Church and in state of salvation and yet were they not members visibly of the visible Church of Christ till though I hold not baptism it self neither to be the immediate formal entrance into the visible Church yet necessarily previous to it till I say they were to use Mr. Bas. own phrase by baptism admitted and stated in it for to be admitted to be a member of the visible Church and yet to be a member of that visible Church before that admittance are utterly inconsistent each with other yea to enter in by baptism and yet to be in before baptism beside the contradiction that is in one of these to the other it makes your baptism which you call the sacrament of visible entrance to be what you say the supper is i. e. a sacrament rather of continuance to be seemingly therefore and visibly a member or to be a visible member of the church unlesse we mean the visible Church and then it ought to be so exprest by them that hold there is an invisible and to be a member of the visible Church are not all one thus having first justly faulted the Minor for its fallacious faultring in the terms and form of it and varying from those of the first syllogisme and setting down the syllogisme in the plain termes in which Mr. Baxter should have done it viz. They that are not so much as seemingly or visibly in the state of salvation of them so dying we can have no true ground of Christian hope that they shall be saved But they that are not members of the visible Church are not so much as seemingly or visibly in a state of salvation therefore of them that are not members of the visible Church so dying we can have no true ground of Christian hope that they shall be saved In the second place I fault the Minor of this argument as most false and unsound in the matter of it and therefore I lay down this for truth which is directly opposite to it viz. that they that are not members of the visible Church may be seemingly and visibly in a state of salvation and so consequently that of them that are not members of the visible Church so dying we may have true ground of Christian hope that they shall be saved These two positions with the consequence thereof are so contradictory each to other that if this latter be truth then the former universally understood i. e. of all that are not of the visible Church as it must be or else it serves not Mr. Ba s purpose must needs be false whereupon I need do no more toward the disproof of his then to prove my own in order to which I shall premise what the visible Church is and then examine whether it be not possible for some persons as Mr. Ba. it seems thinks it is not to be seemingly and visibly in a state of salvation and yet not be members of the visible Church The true visible Church now in the times of the Gospel and so onely it concerns our purpose to consider of it is all those severall particular visible assemblies and societies of persons in the world or visible disciples collectively taken which in all places and ages since Christ past present and to come being first separated or called out of the world to personall prosession of repentance from dead works and faith towards God of remission of sins by Christ Iesus of resurrection of the dead and the eternall judgement and baptized in water in the name of Christ for remission of sins and together with imposition of hands prayed for that they may receive the holy spirit of promise do afterward continue stedfastly in the doctrine of the Apostles and in fellowship and in breaking of bread and prayers all the true universall visible Church that I know of if you will needs have an universal visible is that which doth exist in these particular visible societies and is neither narrower nor wider then these particulars Such was the visible Gospel Church in the primitive times and the same and no other then that which was the visible Church then is the visible Church now and in all times of the Gospell wherein it is at all the visible Church was that which did consist and was made up of all the particular Churches that then were viz. Rome Corinth and all the rest which were societies and assemblies of persons thus called gathered and built up an house unto God upon the foundation of the first principles of the doctrine of Christ as the six above named are called Heb. 6. 1. as they are also called Eph. 2. 20. the foundation of the Prophets and Apostles i. e. that form of doctrine as t is called Rom. 6. 17. which every beginner in Christ did own and obey and which obeying he was fit matter for the visible church and was after by mutual consent of the party offering himself and their suffering him to join with them Acts 10. 26. formally added actually admitted to visible fellowship with them in breaking of bread and prayers for that with freedome on both sides such persons as had thus far been taught and had learned these principles this a b c and owned it i. e. professing to believe what of it was matter of faith and visibly practising what of it was practical were visible disciples new born babes Heb. 5. 13. and such babes being baptized and having laid this foundation as to fellowship were then accepted thereunto that they might grow up
supposed to be members of the visible Church a priori before they can be warrantably supposed to be of the invisible i. e. to be such as shall be saved for if a person be of the invisible Church he must be thought to be of the visible much more for the visible containes the invisible in it saith he p. 72. and ordinarily we may not judge any to be of the invisible Church he means in real state of salvation who are not meaning first of the visible p. 72. But now I say and suppose the clean contrary viz. that persons must be first supposed to be of the invisible Church a priori before they can be warrantably supposed to be of yea or so much as to have right to be of the visible who backs Mr. Ba. in his sinister supposition I weigâ—… not let him chuse his second if he will I le chuse Mr. Bax. himself to back me and to be witnesse to the truth of mine whose words are altogether the same with mine p 73. viz. if we were fully certain by his own externall discourses that any man were not of the invisible Church that man should not be taken to be of the visible In order of time therefore persons were to seem to be members of the invisible church and were visibly in a state of salvation first before they could have any right at all so much as to be baptized which with Mr. Ba. himself was the first entrance into membership in the visible church but with me is not so much as an immediate entrance into it but that which is necessarily to go before it therefore persons may be seemingly in a state of salvation and not yet in present right to membership in the visible Church much lesse actually and visibly in it And now concerning infants of whom Mr. Ba. asserts that they must be members of the visible Church or else cannot be seemingly or visibly in a state of salvation upon such slender grounds as these he concludes it to be clear viz. First because it is the body that Christ is the Saviour of and his people that he redeemeth from their sins and his sheep to whom he gives eternal life and those that sleep in Iesus that God will bring with him and the dead in Christ that shall rise to salvation and those that die in the Lord that rest from their labours and the Church that Christ will present pure and unspoâ—…ed all which places I appeal to Mr. Bas. conscience whether they speak not of the misticall body and invisible church of Christ to which all and onely they square and are adaequate and not to the visible Church which he was to speak to or else speaks nothing to the purpose to all which visible church and to onely which these things agree not for neither all those that are of the visible churchare saved nor onely those of the visible Church saved witnesse many infants of believers whom Mr. Ba. dares not say are damned some never living to enter the visible Church so farre as to baptism and some once alive coming dead out of the womb which he is blind that ever saw to be in the visible church so that he sits here beside the saâ—…dle Secondly and Thirdly because there is no divine revelation for the salvation of any without the visible Church that yields good ground of Christian faith or hope that any such shall be saved as notwithstanding he saies there â—…s not yet I shall shew there is by and by Fourthly because it is said Acts the 2. 47. that God added to the visible church dayly such as should be saved which though he did yet t was not all nor onely such but onely such men and women not such infants as should be saved Concerning infants in proof of the proposition above viz. that some infants may be in visible State of salvation and yet not be in nor yet in present right to membership in the visible Church I argue thus downrightly First if all infants are in infancy in a visible state of salvation and no infants are members or in any right to be members in their infancy of the visible church under the Gospel then some infants may in infancy be in a visible state of salvation and yet not be in nor yet in present right to membership in the visible church But all infants c. and no infants c. Ergo some infants ut supra The first proposition is most undeniably clear the Minor hath two parts which I shall prove successively one ofter another and then I have done with this argument of Mr. Ba. I le prove the last first and the first last and here I dare-say I might easily muster up scores if not a century of solid arguments toward the fuller clearing of it that no babes now but the new born babes spoken of 1 Pet. 2. 2. 3. 4. 5. i. e. at least in appearance spiritually born babes such as those 1 Iohn 1. 1 Cor. 3. 1. Heb. 5. 13. are to be baptized and built upon the foundation i. e. doctrine of Christ and the Apostles a spiritual house a holy templâ—… i. e. visible church unto Iesus Christ now in these daies of the Gospelâ—… and that no mans fleshly seed or natural posterity no not Abrahams own barely on such an account as being his bodily seed much lesse any believing Gentiles who hath not mâ—…re priviledge then his seed I think but onely the at least seeming spiritual seed of Abraham i. e. those that are children of God and Abrahams too by faith in Christ Gal. 3. 26. 28. as no infant is have right to dwell in this family the babes the seed of Abraham circumcised in heart the children of the heavenly promise pointed at and typed out by the Iews babes and that circumcised seed of Isaac and those children of that earthly promise of the old Canaan these are the true sons of the free woman the Gospel visible church before whom the bond woman and her son i. e. Abrahams meer fleshly seed though by Isaac are cast out that they may dwell alone in the house as Hagar and her son were cast out of Abrahams house of old before Isaac and his seed that they might dwell alone for look how Ishmael and his seed stood in reference to Isaac and his that were the children by promise of the earthly Canaan viz. but servants that must not abide the house longer when the other came in to stand so Isaac the type and his seed themselves in reference to Christ the true Isaac and his seed i. e. believers viz. as servants that must be packing when he comes in and not abide in the house together with him see Iohn 8. Galatians 4. ult But that were to begin the work again which I have finisht above where I have given a touch of these things and but a touch in comparison of what might be said And of multiplying Arguments and making many books there is
it utterly overthrowes his hopes by the halves of infants for it is both a good ground and as good a ground whereon to hope the redemption from wrath to come of every dying infant as of any one And lastly to conclude my answer to this 22 Argument of Mr. B. which I have insisted the longer on in much hope of helping him to a better hope of all dying infants that neither are nor are to be added to the visible church whereas I was once set upon by a Gentleman with this objection who if ever this book came to his hands and this passage to his eye will remember it though I forbear to name him Viz. Obâ—… If we may be assured of the salvation of all our dying infants we may then in love to them knock them on the head in their infancy and so be sure to prevent their perâ—…shing by condemnation I intreat that Gentleman to beware oâ—… so much as saying that we may do such gross â—…vil that so great good may come thereof least his damnation for it be just and then what little benefit will accrue to him all men may judge that to save his infant damnes himself There 's but four Arguments of M. Bs. behind brought in proof of the right of membership to infants whereof two viz. his â—…4th and 26th are the one from 1 Cor. 7. 14. the other from Mark 10. 13. 14. 15. Two Scriptures that I have talkt on so much in the book above and given the genuine sense of that I shall but tautologize to speak particularly to them again seeing I see nothing new taken notice of in them by Mr B. but what is abundantly answered in effect above where I have shewed the abrâ—…gation in Christ of that birth holinesse he means and the uncleannesse consequently opposite thereunto so that there 's no man however born though a barbarian can be called in opposition to others as by birth holy by nature a sinner in that ceremonial sense from Act 10. Gal. 2. yea M. B. confesses p. 8â—… the Commoâ—… sâ—…se of holinesse was one and the same in all i. e. Priests and Levites under the Law c. Temple Altar Sacrifices children of believers and believing yoak fellowes viz. a separation to God so then if that holinesse of Priests Temple c. was ceremonial so this is and if that holinesse is abolished in all other things why abiding onely the seed I have also proved that the other place where it is not evident that the infants brought to Christ were ever baptized by his disâ—…iples or any other doth more deeply disprove infanâ—…s-baptism and membership then all the places ever brought by Mr. B. are capable to prove or make good eiâ—…her Yea as good a man might have said as send me to those two places for infant-baptism you may find it if you lâ—…ok in the bible I le say no more therefore to them His other two viz. the 23th and 25â—…h are both as he conâ—…esses but probable and and by and by will appear not to be so much His fiâ—…st is this If an Infant were head of the Church then infants may be members But Christ an infant was head of the Church Ergo. That cannot be half so much as a probable Argument whose premises are neither of them true yet such is the syllogism here brought by Mr. B. both the propositions of which I deny his consequence is true indeed that infants may be members if an infant were the head i. e. are capable oâ—…t supposing Gods will that it should be so now in the Gospel which a man may suppose if he will but shall never find to be so in his word nor does his curious crotchet out of Irenaeus that Christ went through every age to sancâ—…ify it unto us prove the other to be a truth for there 's no truth at all in it self yea t is falsum peâ—… falsius for Christ did not passe through every age of man that he might sanctâ—…fy that age for he lived not to any old age here though now he that was dead is alive again for evermore for his life was soon cut off from the earth And as concerning his headship in his infancy I admire a man of wisedome should assert it for to say nothing how little this agrees with that above page 62. where he saies â—…is disputable whether ever Christ was a Churchmember properly or no as if the head because the principal that rules the rest were no member at all of the body t is evident to me that as man be had not any of his Prerogaâ—…ives settled actually upon him till after he had purchased them by his death he was perfect first through sufferings Heb. 5. 9. and after his death and resurrection he was made Lord and Christ Acts. 2. And exalted highly above all Phil. 2. and set faâ—… above all principality and given to be head over all things to his Church which is his body Ephe. 1. ult Moreover to me there is as much force in it if Christ had been head of the Church in his infancy and much more then in Mr. Bâ—… to argue thus if Christ the head of the Church that was circumcised in his infancy yet was not baptized till he came to years then though under the Law the circumcised were circumcised in theiâ—… infancy yet under the Gospel none are to be baptized till they come to years His 25th runs thus If the Scripture frequently and plainly tell us of the ceasing of circumeision but never at all of the Churchmembership of infants then though circumcision be ceased yet we are not to judge their membership to be ceased but c. Therefore This is so far from a demonstration that it s not a Topical but Sophistical Syllogâ—… in which there is fallacia homonomiae or ambiguity in the middle term viz. tâ—…e Scripâ—…ure tells us which may be taken for an expresse or for an implicit telling or having a word for a thing yet one of his propositions will be false let him understand it how he will for if by the Scripture telling us and having a word for it he means an expresse telling of the cessation of membership in totidem verbis a Syllabical word given out of that particular by name then his consequence is false for it follows not because there is not an expresse particular prohibition in the New Testament for the cessation of things that were under the old therefore they are not ceased for so we shall make most of the types and ceremonies among which infant membership was one as I have shewed to remain in force still as well as that as the dedication of the first born and many others the cessation of which is not so syllabically spoken of But if he mean an implicit prohibition or word for the cessation of Churchmembershâ—…p of infants which is enough then there is prohibition enough yea the very command for the cessation of circumcision of infants any more Act.
of the unity of the Church are departed shall be the very same that you Protestant Clergy do make in your own defence when you are charged by your old father Caiphas and his Catholicks as Hereticks and Schismaticks in your rending from them and as infringers of the unity of their Church yea in the very words of Calvin to whom you my Ashford opponents are pleased to send us who saith thus of them as I do with him of you all Inst. l. 4. c. 2. S. 2 Magnifice quidem c. They do indeed gloriously set out their Church unto us that there should seem to be no other Church in the world and afterward as though the victory were gotten they decree that all be Schismaticks that dare withdraw themselves from the obedience of that Church that they paint out and that all be Hereticks that daâ—…e once mutter against the doctrine thereof But by what proofs do they confirm they have the true Church S. 1. If the true Church be the pillar and stay of the truth it is certain that there is no Church where lying and falshood have usurped the dominion S. 3. There is therefore no cause why they should any longer go forward to deceive by pretending a false colour under the name of the Church which we do reverently esteem as becommeth us but when they come to the definition of it not onely water as the common saying is cleaveth unto them but they stick fast in their own mire because they put a stinking harlot in place of the holy spouse of Christ that this putting in of a changling should not deceive us be side other admonitions let us remember this also of Augustine for speaking of the Church he saith it is it that is sometime darkned and covered with multitude of offences as with a cloud sometime in calmnesse of time appeareth quiet and free sometime is hidden and troubled with waves of tribulations and temptations He bringeth forth examples that oftentimes the strongest pillars either valiantly suffered banishment for the faith or were hidden in the whole world S. 4. In like manner the Romanists do vex us and make afraid the ignorant with the name of the Church whereas they be the deadly enemies of Christ. Therefore although they pretend the Temple the Priesthood and other such outward shews this vain glistering wherewith the eyes of the simple be dazled ought nothing to move us to grant that there is a Church where the Word of God doth not appear for this is the perpetual mark wherewith God hath marked them to he his He that is of the truth saith he heareth my voice Again I am the good shepheard and I know my sheep and am known of them my sheep hear my voice and I know them and they follow me And a little before he had said that the sheep follow their shepheard because they know his voice but they follow not a stranger but run away from him because they know not the voice of strangers Why are we therefore wilfully mad in judging the Church whereas Christ hath marked it with an undoubtful sign which wheresoever it is seen cannot deceive but that it certainly sheweth the Church to be there but where it is not there remaineth nothing that can give a true signifition of the Church for Paul rehearseth that the Church was builded not upon the judgements of men nor upon Priesthoods but upon the doctrine of the Apostles and Prophets but rather Jerusalem is to be severally known from Babilon and the Church of Christ from the conspiracy of Satan by that difference wherewith Christ hath made them different one from another He that is of God saith he heareth the words of God ye therefore hear not because ye are not of God In summe forasmuch as the Church is the kingdom of Christ and he reigneth not but by his word can it be now doubtful to any man but that those be the words of lying by which Christs kingdome is feigned to be without his scepter that is to say without his holy word 5 But now whereas they accuse us of Schism and Heresie because we both teach a contrary doctrine to them and obey not their lawes and have our assemblies to prayers to baptism to the ministration of the supper and other holy doings severally from them it is indeed a very sore accusation but such as needeth not a long or labor some defence they are called Hereticks and Schismaticks which making a division do break in sunder the communion of the Church And this communion is holden together with true bounds that is to say the agreement of true doctrine and brotherly charity whereupon Augustine putteth this difference betwixt Hereticks and Schismaticks that Hereticks indeed do with false doctrine corrupt the purenesse of faith but the Schismaticks sometime even where there is like faith do break the bond of fellowship But this is also to be noted that this conjoining of charity so hangeth upon the unity of Faith that faith ought to be the beginning thereof the end and finally the only rule Let us therefore remember that so oft as the unity of the Church is commended unto us this is required that while our minds agree in Christ our wills also may be joined together with mutual well willing in Christ Therefore Paul when he exhorteth us to that well willing taketh for his foundation that there is one God one Faith and one Baptism Yea wheresoever he teacheth us to be of one mind and of one will he by and by addeth in Christ or according to Christ meaning that it is a factions company of the wicked and not agreement of the faithful which is without the word of the Lord. S. 6. Cyprian also following Paul deriveth the whole fountain of the agreement of the Church from the onely Bishoprick of Christ he afterward addeth the Church is but one which spreadeth abroad more largely into a multitude with increase of fruitfulnesse like as there be many sun beams â—…ut one light and many branches of a tree but one body grounded upon a fast root and when many streams do flow from one fountain although the number seeâ—… to be scattered abroad by largeensse of overflowing plenty yet the unity abideth in the original take away a beam of the sunne from the body the unity suffers no division break a branch from the tree the broken branch cannot spring cut off the stream from the spring head being cut off it drieth up so also the Church being overspread with the light of the Lord is extended over the whole world yet there is but one light that is spread every where Nothing could be said more fitly to expresse that undividual knitting together which all the members of Christ have one with another we see how he continually calleth us back to the very head Whereupon he pronounceth that Heresies and Schismes do arise hereof that men do not return to the original of truth nor do seek that head
in that point wherof you profess your selves to be Defendants I ought to have shewed upon what grounds I did it that you might have confuted them this would have tended more to the satisfaction of the Auditory than the omission of it could do if you will not believe me in this yet at least believe your selves for these are no other words then your own yet I confess you have no great reason to give heed to your selves neither considering how many offs and ons you are found in for one while you assert it needfull that I should lay down my grounds as above another while as here that I moved and had you said with importunity too you had spoken now no more than the truth to make a Position or which is all one to lay down my grounds onely you saw the unnecessariness of it O pure stuff at last through much importuning to have an hour or two wherein to do it and promising much more then you would accept of viz. That if that day were too short to dispute in I would give you the next day and the next and lastly pleading the equity of the thing from the order of the Schools where there 's no Disputation without Position to which order you had by Article oblig'd us such high condescension was acted by you Presidents of the place that I was allowed the large liberty of a quarter Report Next you go on to declare the sum of my Position and that being come into the body of the Church you the Ministers entred into the Desk and I standing a little distance off upon one of the seats leaning to a pillar and the multitude being silent I made my Position Reply For your relation of my leaning to a Pillar it being neither true nor material what doth it here I wonder in this your short and true relation as you call it of the most material things that passed yet sith 't is acknowledged by you to be a mistake in the margent of the coppy that you sent me I 'le not onlie excuse it for once though an error but lend you a little toward the making of it truth for I did lean indeed that day to a Pillar even the true Church of God which is the Pillar and ground of truth which would you all lean as much to as you do from it in these tottering times you would stand a little faster than you are like to do and secure your selves from that fall that is threatned in these words Babylon is fallen is fallen which though your Tower reach as high as heaven as that old Tower of Babell seem'd to do the Division of language that is in these daies wil e're long unavoidably bring upon you Report The heads of my Position you say are four to which sith you subject four Answers of your own I 'le reduce each of them to the severall head it relates to and so reply to both of them together First That I need not spend time about stating the question it being done before at the Communion Table to this first you saie answer was made that herein I confirmed the Ministers reasons against my making of a position Reply Though there was no need to spend time in acquainting them with the question over again because that was done before at the Table yet there was need and so I expressed my self often enough to spend time yea four or five times more than I could get of you in stating the question i. e. of making a Position for even with your selves these two are Synonima's for what you stile stating the question in the first head the very same you call making a Position in your answer yet such is your subtilty that you here represent it as if I who was so earnest before to have liberty to state the question in a Position and moved it as a matter most needfull were already so altered in my judgement as in the front of my Position to profess it needless to spend time about it Sirs what a sight of inâ—… and outs are here do you not remember or if you will not yet some people will that my chief complaint of you to them in my Position was this That though I so much desired it though it was very requisite and the manner of the Schools to which you tied me and therefore I ought of right to have had an hours time yet you had crowded me into the corner of a quarter which shewes that though you deem'd it wast of time for me to say anie thing almost about the question yet I judg'd it very needfull to speak more to it than your patience was pleased to permit me and yet it 's not enough for you in your Account of the Position to leave well-nigh all that little out which in that little time was declared as to the falsness of your administration by the way of sprinkling and other matters of your Ministery but you also falter and feign and forge so fowlie in your sum of the Position as to set down more in 't than was ever thought on Report Secondly That I came thither to defend the unlawfullness of Childrens baptism which an evill and adulterous generation did maintain against me to which you saie it was answered that I transgressed the Propositions in giving reviling and opprobrious terms callng you a wicked and adulterous generation to which saie you I replyed that my intent was not to fasten those words upon any there present that I desired they might be so taken which by you was admitted of Reply I came not thither i. e. to Ashford so much to defend as to prove could I have been licensed thereunto by your spiritual Court the unlawfulness of Childrens Baptism yet not of Childrens Baptism so much which though it is easie yet is needless to be disproved because no where dispensed that I know of but rather of Childrens sprinkling which as it is doublie unlawful so is universallie practised of this end of my comming I gave evidence enough in debating the fourth Proposition professing that I came to give account of my dissent and denial of the truth of your waie but when you denied me to give my desired Account wherein I would have been a Plantiff and a prover I must then defend or do nothing neither did I saie of this evil and adulterous generation that they maintained it against me but themselves for whether they do or do it not they cannot hurt me thereby but if they do it the worst will be their own for as they of old that rejected the true Baptism for none Luke 7. 30. did reject the conncel of God against themselves so do they that reject it for a false one as to the terms of evil and adulterous generation concerning which you first charge me and then acquitted me as not intending them to you I meant them then in verie deed of this Age wherein we live yet so long as you go a whoring
you please these or those t is utter untruth to utter any such thing as that infancy have the holy spirit much more that believers infants have it more then others neither is there any strength in any one thing you have presented the world with to prove either one of these or yet the other and howbeit I say suppositively that all appear to have it if any at all by what you have here produc'd in proof on 't yet I 'le positively prove and partly by way of answer to your own argument that neither â—…ll infants have the holy spirit nor any at all in such non-age as you falsly supposing they have it do thereupon baptize in to this end I would I wist what you mean by the holy Ghost as you call him but I all along the holy spirit I am in doubt you scarcely well know your selves oâ—… else you would not predicate him to be in infants in such wise as here you do I 'le indeavour therefore to search out what your meaning may be by á serious survey of the senses which the holy spirit seems to be taken in in the word of which I am confident if you know what you mean you must mean one The spirit which is but one and the self same in substance where ere he is is yet spoken of in Scripture in two and but two different senses in general so far as I find and that answerably to two different offices which he exercises towards two different kinds of men in the world viz. godly and wicked believers and unbelievers Saints and sinners these two several offices which that one holy spirit is found in towards these severall sorts of men are either more common or more special general or peculiar the common or general office of the spirit is to convince and inlightes draw move perswade strive with men to bring them into the way of obedience to God and of their own good and this he executes universally to all men and in this sense is in all men and women good and bad godly and wicked Saints and sinners Jews and Gentiles Christians and heathens but not in the one day old infants of any of all these that I know of The will of man even every man so soon as he comes to such capacity as to be able to discern between good and evill stands ever after even all the daies of his life between two wooers that sollicit him and seek to win him to their service and which ere wins him finally to its service will everlastingly and accordingly reward him with life or death Rom. 6. 17. to v. 23. Gal. 6. 7 8. And these two are mans flesh and Gods spirit which are evermore lusting in him one against the other and between them perswading him each in their kind in this sense he is in the blindest heathens that breath on earth natural fools and infants onely excepted of whom as far as nothing is required because nothing revealed so far they have nothing to answer for yea the very Gentiles which have not any law in an outward letter as we have are said Rom. 2. 14 15. to be a law unto themselves and to shew the work of the law written in their hearts and to have their conscience and thoughts witnessing within accusing and excusing one another which can be no other though commonly call'd the light of nature then a light from God and Christ who is said to enlighten every man that cometh into the world and so doth more or less even such as never yet knew his person as the Sun sends some light in some corners of the earth where the body of it is not at all discerned yea the very spirit of God shining and striving in them answerably to which Gods spirit is said Gen. 6. to strive with man even those evill men of the old world that rebell'd against it by which spirit Christ himself is said to have preacht to those disobedient persons while the long suffering of God waited on them in the daies of Noah whose outward ministry he also used while the Ark was preparing 1 Pet. 3. 19 20 the same spirit is said Ioh. 16. to be sent to convince the very world of sin righteousness and judgement yea the stiff-necked and uncircumcised Iews both in heart and ears are said Act. 7. alwayes to have resisted the holy spirit which they could not have done had he not wrestled with them yea within them thus farre all men have him even ill men the worst in the world at some time or other by which spirit the Son of righteousness is the light of the Microcosme or inward world of mans heart as the Sun by the beams that stream from the body of it is the light of the Megacosme or outward universe In this sense I cannot conceive you take the holy spirit here or if you do you mistake not a little if you say infants have him thus for howbeit in these ordinary wayes of his acting all persons male and female may be said to have him at the years of capacity to distinguish yet infants of one day old have him not in this sense or if they had 't will make no more for the baptism of them then of all men and women in the world much less have they him in those special waies of acting in which he acts in the Saints till at least they come to be so far past that minority as to be sensible of his acting towards them Which speciall and more eminent acts and offices of the spirit are on this wise viz. special assisting in doing good when by common strivings with them men are perswaded and prevaild with to set about it and when in his first motions he is obey'd also comforting supporting in and under troubles trials sufferings temptations persecutions which will assuredly light on those that do obey him assuring souls more and more clearly of Gods love and favour witnessing to their spirits that they are the children of God enabling them with boldness to cry Abba father sealing them up to the day of Redemption confirming them as an earnest in their present confidence of a future inheritance kingdom glory revealing to them more plainly the things freely given of God so that they rejoice mainly therein whilst others to whom these things are foolishness rejoice in the things of the world lusts of the flesh and of the eye and of the pride of life lusting strongly against the flesh delivering from the law of sin and death warring against the law of the members effectually which else would carry captive to the law of sin mortifying the deeds of the body teaching all things leading into all truth guiding and gifting persons for the Churches service severally as he will bringing all things to remembrance which Christ spake which are subject to be forgotten manifesting the Father the Son and many more things to them that love Christ and keep his commandements which he will not
reference to the Gospel Israel dwelt and domineered as the only child of the Church till Christ the true Isaac was born and then afer a while was cast out of the Church that his seed might dwell there alone for ever after Babist If it be so that believers only are that holy seed which is now to stand in the visible Church how is it that you baptize and â—…church such among you sometime's as are no true believers Baptist. We receive all that we receive by baptism into the Church under the notion of true believers only and such they are so far as we are capable to conceive by that outward profession of faith upon which only we admit them but if our charity be so mistaken as that of the Apostles themselves was in the like case that persons after either appear to be Hypocrites or prove Apostates we have warrant from the word according to which we also act to cast them out again as those that have no right at all to stand there whilest by their works they seem to be unbelievers till by some future and clearer fruits thereof we can guess them groundedly to be converted truly to the faith All then that we can say of the holiness and holy things that were under the first covenant which had then ordinances of divine service but carnal ones and a worldly sanctuary an humane infirm and imperfect High-priest-hood an earthly inheritance a fleshly seed which yet were all holy for the time then being all I say that can be now said of them is this they were Typical Ceremonial and abiding only till the the of Gospell reformation Heb. 9. 9. and are now all abrogated and out of date so that we may say as he fuit Ilium so fuit Canaan fuit urbs fuit lex fuit Templum fuit sanctum Sanctorum fuit sacerdotium fuit sacrosanctum semen there was indeed a holy â—…nd a holy City a holy Law a holy Temple a holy Priest-hood a holy seed but all these belonging to a first Covenant which was faulty and so gave place in time to a second all ornaments furniture and accomplishments of a covenant that decayed waxed old was ready to vanish and is now long since vanished before a better there were priviledges there was a freedome there was a rest there was a holiness there was a glory there was a Mosaical ministration but as it was less glorious by far then the Gospel ministration of Christ so as the shine of a Star when the Sun rises it past away and perished from before it when the other came in so that they were at a loss that then did as those are that still do dote though but in part upon it not looking stedfastly to the end of that which is now abolished and not considering that all that glory is done away and hath something remaining in its stead that is more glorious than it nor that all that which was made glorious and holy as a type for a while viz. the holy City the glorious holy mountain the holy Priesthood holy Temple holy root holy branches and what ever else was so denominated hath now no glory nor holiness at all upon it by reason of a glory that excelleth 2 Cor. 3. 9. 10 11. 13. Babist Abraham is still an holy root and his children holy branches even now under the Gospel as well as of old under the law and so are believing parents to their seed as the Iews of old were to their children for saith Paul Rom. 11. 16. if the first fruit be holy so is the lump and if the root be holy so are the branches as Mr. Blake also well observeth in his Birth-priviledge p. 7. Baptist. That the Root here is Abraham for my part I freely grant you since t is supposed you have so much advantage by it although t is sub judice among some whether by the root in that place be not meant Christ because the standing upon it is said to be by â—…aith only which is that only that ingrafts persons into Christ and as some say ingrafts them into Christ only and not any other and that by the olive-tree is meant the house or family of Abraham i. e. the visible Church and that the branches and lump that are here said to be hly are Abrahams children alâ—…o but I beseech you let it be considered that Abraham was a root two wayes or a double holy root standing respectively so to a two-fold lump or two sorts of holy branches viz natural and spiritual his children after the slesh and after the faith â—…is typically and ceremonially holy seed and his morally and really holy seed his sons by generation and heirs by promise of the the earthly 〈◊〉 i. e. the carnal Israelites and his sonnes by regeneration i. e. the Saints and believers who are 〈◊〉 by promise of the heavenly Canaan and theâ—…ue Israelites in whom is no guile under the first Covenant or old Testament Abraham stood a holy root to his natural branches born of his body by Isaac and Iacob which also in a figure and pro tempore to shadow out the holy seed to come that should inherit heaven were by bare deâ—…omination more then inward qualification a holy seed inheriting a figurative holy land but under the Gospel the substance being come in place that shadow is fled and how â—…eit Abraham is a holy root now unto the end of the world as well as befor yet not now any longer to his own fleshly seed by Isaac much less the meer carnal seed of believing Gentiles but to the other sort of seed viz. the children of his faith that walk in his steps and do his works for the natural branches of his own body are now broken off and can stand no more a holy seed and branches in reference to that holy root Abraham for the want of faith but the other i. e. all and onely such as believe of what nation or parents soever Jews or Gentiles are now counted for his seed and stand holy branches to that holy root Abraham and the holy lump to him who was as it were a certain first fruits unto God of the whole body of believers and choseâ—… of God to be a father of the faithful and a holy root for ever to all persons that in after ages should believe to which honor he was also sealed by circumcision The true visible Church then or olive-tree in which there 's fatness and fulness as David saith I shall be filled with the fatness of thy house is counâ—…ed his family to the end in which there 's now no right of admittance or continuance â—…s of old for his own fleshly seed the very Iews that were an holy seed before the time of faith came muchless for any other mans natural seed without faith but for those onely even those individual persons that do believe There 's no room by right for any else in the house of Abraham the Gospel-church whose
discovery of it do go astray by it as to go round again you who care not which extream you run out into when you suppose your own turn against us to be served by it do seem to make and magnifie it in this place Neverthelesse as I said once above as much as you sleight it other while and Mr. Baxter also who spends a pair of pages viz. 10. 11. to shew how little stress God lates upon this point making it as the non-Churchers usâ—…y do upon whose principles how neer he borders some see better then himself though he yet own the use of ordinances as it were a low small matter a piece of â—…remony 〈◊〉 which God will dispense with saying circumcision is nothing i. e. in suâ—…o sensu not much material whether baptized or not a small part of the ministers work which Paul left to other to dispense at belonging not much to him to administer who was sent to preach and yet I believe if we say as indeed we do that there 's no such need that the dispensation it self be done by the hands of one that is specially sent to preach and in holy orders Mr. Baxter will either be against us oâ—… else against all his brethren of the lergy who will have none to baptize but such as are sent to preach as much I say as you and Mr. Baxter sleight it and as little fundamental as you make it yet I must tell you in Mr. Baxters words and your own too that Christs commands are to be obeyed by us great and small as far as we know them and so necessary a point of Religion is this as to the outward part of Religion that how beit Mr. Baxter p. 11. denies that outward part of baptism or external washing to be called one of the foundations Heb. 6. 2. any otherwise then for its praecedency viz because its first laid in order of time not because it beareth up the building even that outward burying of believers in that baptism is both to be done necessitate praecepti by special command from him Act. 2. 38. 1â—… 68. whose voice whoever will not hear i. e. obey when heard in all things whatever he saith little commands as well as greater Mat. 5. 19. shall be cut off from among his people Act. 3. 22. 23. and therefore how farre forth necessary necessitate medâ—… and ad salutem to life it self so far forth as we know his will in that particular let Mr. Baxter judge And also Secondly is to be done in such wise and manner as he himself hath commanded and not after mans precept and tradition there being no lesse rejection plague and cursing denounced against changing the ordinances and serving God after such manner as men require then to neglecting it altogether Isa. 24. 5. 6. 29. 13. Mat. 15. 9. And also thirdly is to be done first after once we do repent and believe and that so necessarily first necessitate both praecepti and medii in order to outward membership and fellowship in the visible Church of Christ and in order also to the true being of the visible Church in that outward right form and order that if it be not first done and done according to his own mind and not mans and first laid as a foundation among the rest of those principles Heb. 6. 1 2. of Christs doctrine which altogether are called the foundation i. e. to the visible Church of Christ which is said to be built upon the foundation of the Apostles and Prophets i. e. their doctrine or that form of doctrine they delivered whereof baptism in water was a part and a principle though not the principal part Eph. 2. 22. Rom. 6. 2. 3. 17. I deny that there can be any visible Church of Christ at all truly constituted according to his own will and such a bearer up of that building it is thaâ—… abstract it and there is no building fitly framed together nor people growing together visibly an holy Temple in the Lord and he that in these latter dayes will ever erect that holy City and Temple which was trodden under foot by the Gentiles advancing all into the name of the Church at the door of infant-sprinkling must preach and practise again that true baptism of repentance for remission of sins in the absence of which there was no true visible Church as to outward order and form at all in their opinion as well as mine who hold and so does the whole Clergy that baptism is the way by which persons enter and out of which there is no entring at all into the visible Church in which therefore to erre is in truth such an unsufferable crime and so fearfully to erre in one of the most necessary points of Religion as pertaining to visible Church order that except ye repent of your infant-sprinkling O ye Priests and be baptized truly according to Christs will in the name of the Lord Iesus for remission of that and all other your sins and superstitions your error is enough to justifie our separation from you nor find we how we can in Christs name and according to his will or without violation and palpable breach of that outward order which he gives no dispensation for to us abide in one body or Church fellowship with you in the supper Secondly Sirs though I told it you before yet to conclude this I now tell you again though we deny infant baptism yet we do not hold at all nor conclude thereby that the whole Church of God hath universally erred i. e. the Church of Christ in all ages and places and howbeit it is true as Dr. Featley saies p. 19 and we with him That particular Churches have erred and may erre as the Greek Church and the Latin Church the two legs upon which Mr. Marshal strives to make infant baptism stand still because it hath stood there so long and general councels which the Schooles term the representative Church are subâ—…ect to error and have sometimes as Dr. Featley saies and so often say I that that I le never build my faith upon them decreed here sie and falshood for truth howbeit all christendom hath erred after the Clergy in this point and many more for 1260 years yet t is true as Dr. Featloy saies that the formal Church as they speak i. all the assemblies in the world cannot be impeached with errour in this point of infant baptism forasmuch as the trueâ—… Churches of the first times never knew it and many faithful witnesses that knew it to be a corruption testified against it in the darkest times and the best reformed Churches even no lesse then scores of Assemblies do deny it at this day to the shame of that one general Assemblie that would have settled it Review And not onely so but if Mr. Fishers doctrine which hâ—…â—…ely delivered as a judicious gentleman affirâ—…d who heard him that â—…ll that did believe and were dipt should be saved but all that did believe and were
certainly be said to Rantize them Besides shew me any that use to wash whether it be hands face dishes spoones trenchers pots cups clothes brazen vessels or beds either when they are by any ishue defiled and I le venter to vent this verdict on such that they are but sluts and slovens if they do but sprinkle them Rantist There may he washings though and dippings too but what needs such a totall dipping as you use what command can you have in all the Word for such a madde manner of administration that surely is more then needs a man may love his house well enough and yet not ride on top on 't and so many persons like the way of dipping and washing in the dispensation we now talk of yea and practise it too and yet judge it needlesse to run persons into rivers and ponds and there plunge them quite over head and ears Baptist. To make good this doctrine of totall dipping against such as dippe onely secundum partem as well as those that in part also do but sprinkle I argue as followes Secondly from the practise of the primitive times wherein it is most evident they were totally baptized or dipped and that they were so appears plainly First by the Scripture formes of speech and expressions used about that matter which import and betoken no lesse viz. 1. if there were no other evidence the very denomination it self of baptized that is given shewes it which in propriety of speech and according to the prime and native signification of the word is as much as totally dipped or wholly overwhelmed and covered with water put under water which they could not possibly in common sense and reason be said properly to be if they were but a little wet about the eye-browes only as those are to whom you dispense handling thâ—…m as if you were affraid too much to wet them surely iâ—… would not have been said baptized much lesse baptized in Iordan least of all baptized into Iordan as t was said of people had they not been immersi submersi for so baptized is i. e. put into put wholly under the water by Iohn Rantist But if you stand so much on the signification of the word why do you not drown persons when you baptize them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drown as well as douze or dip Baptist. This interposition is so weak and silly that some may suppose I frame such a simple businesse as this my self on purpose to render the Rantists the more ridiculous but I prosesse as ridiculous as it is it was once put to me by a Countrey Clergy man before a great Auditory of people and was as well laught at by them To which I answer if a little more yet much what to the same tune as I then did viz. besides the signication of the word which justifies our practise of putting under water we have president not only for that but also for the bringing persons up alive again not only for burying them in baptism but for the raâ—…ing them again therein before their bodies are dead neither have we any president that they of old did use to drown them and thereupon we let it alone yea Sirs we leave that Diabolicall dispensation of Drowning the disciples of Christ to the Churches of whom Dr. Featley boasts who at the Rates whereby you reckon us to be Anabaptists are An-Anabaptists whilest they ordered as he saâ—…es p. 68. That such as prophaned their first baptism by a second dipping should rue it by a third immersion as namely at Zeurick where after many disputations between Zwinglius and the Anabaptists the Senate made an act that if any presumed to rebaptize those that were baptised before they should be drowned and at Vienna where many Anabaptists so you call Christs true disciples were so tyed together in chaines that one drew the other after him into the river where they were all suffocated This president we leave to those Ministers and their Churches that list to prosecute according to it as Dr. Featley and not he only whose patience was Praelatical but even Presbyteriall Mr. Baxter also seem to do whilest they incense the Magistrate against us what in them lies meerly for baptizing believers totally according to Christs will as if we were even therefore only the veriest vipers undeâ—… heaven and charge us downrightly for so Mr. Baxter doth p. 134. as wilful murderers which in conscience can call for no lesse then cutting off by the civil sword which rash charge of us the Lord never charge him with if it be his will to condemnation but only to conviction that he may see and confesse with confusion of face to his consâ—…lation that he hath wronged a people precious to God and more privy to his will in many things then himself But if he or any still list to be contentious for such a baptizing of disciples as that was viz. a drowning of them in the deep waters of affliction and overwhelming of them in the proud billowes of persecution the baptism wherewith Christ himself was and every disciple of his must be baptized let that be the custome of them and their Churches to baptize the Saints so if they will But I assure you we have no such custome nor the Churches of God Rantist Now you talk of dipping and drowning and baptizing by afflictions you put me in mind of one thing which seems to me to make against you in this for the very sufferings of the Saints with Christ as you hint above are stiled a baptism and therefore sure the word baptism may be used to expresse a smaller matter then that totall dipping and drowning which it signifies somtimes for the Saints though they have many sorrowes yet are they not totally drowned nor sâ—…nk under them for Christ both bears them up and brings them out if he should contend for ever their spirits would faile before him and those souls that he hath made and yet these are said to be baptized and also they are said to be baptized with the spirit when yet it s but powred upon them Baptist. Totally drowned no who doubâ—…s of that neither do we totally drown them we dip but bear them up and bring them out and save them from dying as else they would do under the water if they should ly there after a while and this we do in token and resemblance of that salvation which Christ shews to his Saints both under and after some small sufferings for him Neverthelesse the Saints sufferings are not so smal but that they are oft times totally drenched therby and overwhelmed as he that is baptized in water with tribulation temptation scorn ignominy and covered therewith as with a Cloud as we see the Saints complaints in this case Psal. 55. 5. horror hath overwhelmed me Psal. 61. 2. my heart is overwhelmed Psal. 77. 5. I am troubled my spirit is overwhelmd Psal. 102 1. intituled a prayer of the afflicted when he is
be remembred and resembled in baptism but the truth of the death burial and resurrection of Christ as the root whence all the other flows and therefore that reason though true yet is nothing to the purpose Fourthly sith immersion quoth he may indanger the health specially of such tender infants as are wont to be baptized now a daieâ—… which shewes that of old such were not baptized and that Christ never instituted this ordinance for infants who cannot bear the dispensation of it to them as it should be by right without danger of death but must of necessity and in charity and in humane prudence taking upon it to correct the divine wisdome of Christ and modle his ordinances more to their own ease have another thing i. e. Rantism universally dispensed to them instead of it Fiftly sith both these rites viz. sprinkling and dipping are expressed by the name of baptism Mat. 3. 26. Luke â—…1 38. Mark the 7. 4. then which nothing is more contrary to truth for though t is true that dipping is stiled baptism in Mat. 3. 16. the place he brings to prove that where note again that Christ himself was baptized by submersion yet that 's not true that Rantism is any where called by the name of baptism yea in the very places he uses to prove that viz. Luke 11. Mark 7. t is most evident that t was more then sprinkling yea and no lesse then a dipping that is there called baptism for t was washing of hands which if ever any body living saw any but slovens wash when foul by no more then sprinkling two or three drops of water on them they have seen more then ever I saw to my remembrance since ever I were born and christned For these forâ—…named reasons saith Tilenus we suppose the Church by the law of charity anâ—… neâ—…essity may use which of these rites she pleases By all which it appears that though speculatively he saw submersion to be the way by institution unlesse out of necessity and charity the Church forbid it yet practically he was as you are for aspersion and this makes the more against you in this matter in that a man that retained sprinkling as you do sith t is the fashion in these colder climates should yet be constrained to confesse so much institution as he does for that way of truth I mean submersion which we contend for for seriously take away the wretched reasons which flattered him in to speak favorably of sprinkling he was as to the true way of total dipping caetera orthodoxâ—…s as orthodox as we desire him to be Iâ—…e bestow the paines of rehearsing what he writes so far as concerns our purpose in very elogan Latine p. 884. 886. 889. 890. of his disputations in as plain English as I am able Baptism saith he is the first sacrament of the New Testament instituted by Christ in which with a most paâ—… and exact Analogy between the sign and the thing signifyed those that are in Covenant are by the Minister washed in water the outward rite of baptism is three fold immersion into the water abiding under the water and resurrection out of the water the form of baptism to wit internal and essential is no other then that Analogicall proportion which the signes keep with the things signifyed thereby for as the properties of the water in washing away the 〈◊〉 of the body do in a most suitable similitude set forth the effiâ—…acy of Christs blood in blotting out of sins so dipping into the water doth in a most lively similitude â—…et forth the mortification of the old man and rising out of the water the vivification of the New although that Leviticaâ—… rite of sprinkling of blood Exod. 24. 8. did more grossely resemâ—…e the blood of Christ yet that was not so exact a similitude as is in the water of our baptism That same plunging into the water holds forth to us that horrible gulfe of of divine Justice in which Christ for our sins sake which he took upon him was for a while in a manner swallowed up Abode under the water how little a while soever yet saies Mr. Cook it must be three daies answerable to Christ three daies burial or else it answers it not as a true resemblance of it at all denotes his descent into hell even the very deepest degree of lifelessenesse while lying in the sealed and guarded sepulchre he was accounted as one truly dead rising out of water holds out to us a lively simitude of that conquest which this dead man got over death which he vanquished in his own den as it were that is the grave in like manner therefore it is meet that we being baptized into his death and buried with him should rise also with him and so go on in a new life Rom. 6. 3. 4. Col. 2. 12. that these things are signifyed unto us in baptism the very outward rites themselves do teach for immersion shadowes out to us the pravity of our nature dying in us in which our old man dies and is buried with Christ the progresse of which benefit putting forth its power in us by a little abode under the water points out even as rising out of the water sers forth a new life corruption being done away hence it is that baptism is called the washing of Regeneration and that whereby we are saved â—…us 3. 5. 1 Pet. 3. 21. namely because what is done outwardly by the body in the sign the same is truly performed and confirmed to believers in the soul and even therefore both the names and properties of the sign and the thing signified are very often interchangeably attributed to each other by a Sacramentally metonimy Thus saith Tilenus in the forecited pages and some of this he repeats ore again page 1078. whereby you may guesse that in this his thoughts were well digested Forma Baptismi est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies he sive Relatio c. The Form of baptism is that Analogicall relation of the external and earthly which are the signes with the heavenly things or things signifyed this relation and most lively similitude that is between them is the cause why both the names and the properties of the signes and things signifyed are frequently given to one another by a familiar metonimy of the holy Scriptures wherein baptism is called the washing of regeneration and is said to save us saith he and in this respect also say I we are said to be buryed and raised in baptism in those places because of that lively resemblance of and likenesse to a burial and resurrection that ought by institution to be in the dispensation of baptism and that is in that institution if practised as ordained by Christ. Now who would think by all this but that this man had been baptized indeed i. e. dipped into buried under and brought out of the water in his baptism in remembrance and resemblance of Christs death resurrection and his own with him for how
the sharpest seasons conversion falling out as ordinarily in winter as in summer whose present health both proves the falsnesse and reproves the madnesse of your prophet Yea I have cause to know a little better then every one and a little more then Mr. Baxter in this Expertus loquor I speak by experience against which no Argument of his availes I have seen since my five or six years converse among the commonly called Anabaptists many a one baptized totally in cold water and weather too by others besides toward two hundred by my silly self many of which have come forth covered though not with yee as Mr. Cook phrases it out yet with that water which yee truly covered but just before yet never saw I any one so baptized in all that time who was not if not better in meer bodily respects yet at least as well after it as before he tells you if you will believe him that totall dipping is for nothing but to dispatch men out of the world that are burdensome but then I wonder how the Creature called Anabaptist that is so burthensome to Mr. Baxter doth not dy out of the way by hundreds and thousands and so save him and others that labour of dispute against their growth but rather grow from hundreds into thousands so fast that they are not likely to be dispatcht out of the world till they are such a burthensom stone as will press them to death i.e. the whole Priesthood that is troubled with them He tells you if you will believe him that dipping will destroy men except they be preserved by Miracles why else doth he say speaking specially as to this ordinance of dipping God hath not appointed ordinances in his Church that will destroy men except they be preserved by miracles now if it be not so as hee sales viz. that it is a miracle to be dipped and not destroyed then what a strange man is he to say so but if it be so indeed viz a Miracle to be dipped and not destroyed then â—…o fools and slow of heart to believe the truth though the Lord confirm it to you with Miracles which are wrought day by day amongst the Disciples who are dipped Winter and Summer as occasion is yet are not destroyed Yea whereas Mr Baxter dares say that in Cities like London and amongst Gentlewomen that have been tenderly brought up and antient people and weak people and shopkeepers especially women that take but little of the cold aire dipping in cold weather would in the course of nature kill hundreds and thousands suddenly or cast them into some Chronical disease I dare say that in the City of London there is hundreds if not thousands dipped in cold water and as it happens in cold weather too many of which are Gentlewomen tenderly brought up and antient and weak people and shop keepers and women that take but little of the cold aire and yet by the course of grace they are preserved from perishing by either cold or suffocation yea and out of the City of London too for these hands have baptized of all these sorts in the Countrey viz. Gentlewomen most tenderly brought up very antient people very weak people shopkeepers and specially two women both alive at this day which I 'l become a fool in telling you of them sith Mr. Baxter compells me did take so little of the cold aire that one of them if my memory fail me not and if I were truly informed was but once out of her house in 5 year before by reason of a dropsy and that was with much adoe and but a little before her dipping and to hear this doctrine notwithstanding which weaknesse and such swellings that she was wellnigh twice as bigg as now she is and scarce able to betake her self to the water she was dipped and was rather better in body then worse after it and after sending for some elders of the Church toâ—… pray over her and anoint her with oile in the name of the Lord according to his own institution in that behalf Iam. 5. was within a while so asswaged in her swellings that she is now as slâ—…nder as in former times before ever he distemper took hold on her The other had scarce been out of her Chamber in two years together and durst not dip her finger in cold water and was ready to have her breath stopt with the least annoyance that could be yet was dipped and was better after it through Gods mercy for a pretty while so as to go abroad though she now is weak and much what as she used to be before If then you will not believe the words of God believe the works believe the Miracles for it is by Miracles that they are preserved who are dipt in cold water and not destroyed saâ—…es Mr. Baxter which if it be then God hath wrought very many Miracles among the men you nickname Anabaptists of late for they are constantly preserved from perishing by either cold or suffocation yea I have known many a one better in body but I nere knew any one of whom I could safely say they were the worse in body or Soul for being dipt save such as turned from the truth after turning to it for the latter end with such indeed is worse then their begining Yet how rashly do these men shoot their bolts to the murdering of the truth whilst they make the ordinary practise of it no lesse then flat murder it self and that undeniably to any understanding man unless there be a preservation by a miracle for else it destroyes men quoth Mr. Baxter it directly tendeth to overthrow mens lives in the course of Nature it will kill hundreds and thousands of them but if a man scape perishing with cold yet how can he i.e. how is it possible for him to escape being choaked quoth Mr. Cook and stifled with the water if he must be plunged over head to signify his death to sin 2. Secondly kept under water to signify his burial How can a man escape choaking Sirs if he be put and kept under the water why I tell you that either he can or else he cannot if he can why then he can and so Mr. Cook is confuted if he cannot in the course of nature without miracle then it being certain that thousands do scape choaking it should seem God by Miracle secures them and yet for all this nor Mr. Baxter nor Mr. Cook are convinced whether it be the more shame for them or no not to be so I leave it to themselves and all understanding men to consider Or perhaps Mr. Cook means how can a man escape choaking if he be kept three daies under water for so quoth he the disciple must as Christ abode three daies under water if Christs burial be represented but not onely his own party for mora sub aqua quantulacunque saith Tilenus quantumvis momentanea saith Bucan abode under the water for never so little a while doth most lively resemble
to perfection in order whereunto unto this visible church Ephes. 3. 21. which though it exists in many several particular bodies each of which is independent on any other head then Christ and impowered from him to determine all its own affaires ultimately within it self yet since it endeavours to keep the unity of the spirit in the bond of peace is said to be but one body because of one spirit one call one hope one Lord one faith one baptism one God and father of them all who is above all and through all and in them all God hath given officers gifted for its service viz. some Apostles some Prophets some Pastors and teachers for the perfecting of the Saints for the work of the Ministery for the edifying of this visible body of Christ till we all come to a perfect man to the measure of the stature of the fulnesse of â—…hrist Eph. 4. 3. 4. 5. 6. 11. 12. 13. As for that Catholique visible church I mean that voluminous body or part of the world commonly called Christ'ndome which was once all as it were of one language and one speech and is now rather three in one or a Triune treader of the truch viz. Papall Prelaticall Presbyterial yet to this day exists in those particular visibles as were never thus seperated and called and constituted upon the foundation of the doctrine of the Apostles but conglomerated by the lump by the Apostle Peters supposed successor into Nationall Provinciall Parochiall to call a spade a spade I can call it no other then the C C Catholique Beast that bears now in three parts a B B Babilonish C C Clergy Rev. 16. 19. i. e. indeed the very C C Catholique whore Rev. 17. As for particular persons though professing to be believers that yet are not baptized and added to some such particular visible society or church but are yet abiding in the capacity only of single though visible Saints till they are both baptizd and added as members to walk in fellowship with some particular assembly and congregation in breaking bread and prayers as every such a one as supposes himself to be a saint ought to be or else his saintship may be much suspected if he will not they are no visible members of the visible church but onely fitter materials then they were before their faith and in a neerer right to be both baptized and admitted to be members then when they had none they are better matter for the visible church but not yet formally of the visible church have jus ad reâ—… not in re ad ecclesiam not in Ecclesia a right to the church but not actual standing in it till entered and admitted Nor yet are they immediate matter for or in immediate right to membership though believing till baptized but materia remota and â—…n â—…re quodam conditionali remoto a certain remote matter though neerer then when meerly men and in a conditional and remote right For as believers are the immediate matter for or in immediate right to baptism so baptized believers after laying on of hands in prayer are the immediate subject i. e. in immediate right to be admitted yet neither are baptized believers actuall members till admitted the formality and most immediate entrance and way of becoming a visible member of a particular visible Church and so consequently of the generall visible if I may so call it which hath its existence in all the particular churches which are the immediate matter of which that is made up being not simply the act of baptism but the act of joining our selves after it Act 9. 26. and the constitutive form of a visible Church is not their being all baptized but their free falling into fellowship with each other and though we are said to be all baptized into one body t is an expression of the necessity only of every ones being baptized in order to a being in the visible Church for none hath right to be of the visible body unbaptized but though the baptized have immediate right to be of the body yet are they not meerly of it because baptized till added to it and as one cannot be said to be actually under baptism from an immediate right to it by faith till he have submitted so neither can we be said to be actually in the body from our immediate right to it by baptism till we are admitted Self condemned sinners have a right to believe in Christ believers a right to baptism baptized believers a right to the spirit of promise to have hands laid on with prayer that they may receive it according to the promise Asts 2. Acts 8. Acts 19. such as these to fellowship in the visible Church yet not in fellowship till assaying to join themselves they are accepted and yet in a visible state of salvation too both before baptized as the thief and after baptized before added to the Church visible as the Eunuch who both were seemingly members of the invisible Church and yet then when converted and baptized neither one nor the other as yet actual members of the visible stones though never so unhewn and ragged are remote matter hewn and polished stones immediate and fit matter for a building yet not a building till built together many sheep are fit matter to make a flock yet not formally a flock till they come neer together Christs visible church is Christs flock Gods house Temple building several sheep and single disciples that hear his voice believe in him and are baptized into his name for remission of sins are pecious materials and in potentiâ proximâ thereunto yet be they never so many of them not visibly actually nor formally a flock an house a Temple a Building his visible Church longer then imbodyed into fellowships nor till fitly framed together they are builded an habitation of God through the spirit Ephes. 2. 20. 21. 22. any more then many sheep that never came neer each other are a flock and a multitude of fitted and squared stones lying a long way a sunder each from other make a building Mr. B. shall be no Champion of my choosing to mannage the matter against the non-churchers of these times for all he flourishes his sword so against them at the end of his book if he plead the cause of them so that sit down satisfyed in single fellowship between God and themselves onely living up with him in the spirit contenting themselves to believe onely and renouncing all ordinances forsaking the assembling of themselves together and all fellowship in breaking of bread and prayers if he grant the denomination of the true visible Church to such as these as well as to those that continue stedfast in the Apostles doctrine and in fellowship in breaking bread and prayers yet Mr. B. does not yet agree with me in this that the particular assemblies collectively taken are the only visible Church for indeed he is aware that it overturns all his visibilities from the bottom and layes
this foundation of no salvation for infants without the visible Church on which he frames his present Argument flat on the ground to allow the bounds of the visible Church to be no broader then all the particular visible societies that are actually baptized and in formal fellowship in breaking bread and prayers so as to say he is no member of the visible Church that is not actually entred and solemnly stated in some particular congregation or other therefore being politick he premises this among the rest 3. You must understand saith he but a man may understand a little better if he will that to be a member of the visible Church is not to be a Member of any particular or politick body or society Nay more to make his own matter good and that he may find out a way of his own whereby to hope well of all the infants of believers before baptism that they may be saved for let all other dying infants damn for him he cares not for harbouring any hope of them and finding no way but one whereby to help himself to any hope of those i. e. by feigning them to be of the visible church he fetches the visible church so far that he makes it larger then the number of visible baptized ones and holds all believers infants to be in the visible Church from the womb and though in the last page but two of his book he disputes against twice entring into the visible body he feigns them to enter first into the visible church when they first enter into the world besides and before their second first entrance into the visible Church by baptism I wonder whether he hold those believers infants to be of the visible Church or no that were once alive yet dy again in the womb But for all these flim-flames Mr. Ba. will once know I hope that the true visible church is no other then all those particular politicall assemblies in whicâ—… baptized believers hold fellowship together and that to be a member of the visible church is to be a member of some political society or else how can such be ruld admonisht complained on to the church as Mat. 18. and excommunicated if need be in case of obstinacy if under no Ecclesiasticall Government and yet to hope well of the salvation of all infants that dy in infancy too without either baptism or visible membership in those visible societies And if he will not agree with me about it that the visible church is all the visible assemblies of Christians onely will he agree with Dr. Featley who defines the true visible church to be where the word is truly taught and the sacraments duly administred where therefore neither word is taught nor sacraments at all administred as to unbaptized infants I judge they are not nor baptized infants neither there 's no visible church Again the universal visible church that is saith he all the assemblies of Christians in the world the visible church and all the assemblies are adaequate with him at least therefore unbaptized infants cannot be of it for they were never entred into the assemblies but if Mr. Ba. will agree with neither of us we shall perswade him I hope to agree in this with Mr. Ba. for nowbeit Mr. Ba. will needs reckon upon the very unbaptized infants of believers as not in right to the visible church onely but of it in it visible members of it as as soon as born for let him study his own book how oft does he beat upon that saying there is but two states for them to be in or members of the visible kingdome of the devil or the visible church of Christ but believers infants before baptism are not in the first therefore in the visible church of Christ though I say he speak of them as in the visible church before baptism as not knowing else how to hope their salvation if they dy without it yet if any man living do deny infants or any other to be of or in the visible church before or without baptism Mr. Ba. denies it with whom how often is it exprest that baptism is the first visible entrance into it Yea to say nothing of his own definition of the visible church p. 75. to be such as were baptized and continued together in fellowship in breaking broad and prayers which ought to conclude the whole church so defined unlesse he have defined it by the halves in his plea for the continuance of baptism against the seekers p. 342. 343. he saies so and saies moreover that we must not admit any to be of the body without it that it is the appointed ordinary way of ingrafting all into the body that are ingrafted and p. 24. 25. he saies baptism still is to be at and not after persons are stated in the Church at and not after our admission at and not after our igrafting and entrance into the visible Church making baptism and our first being in or of the visible church so simultaneous that we may not must not be supposed to be in to be of to be visibly members of the visible church before baptism which if it be true as indeed it is that none can be counted to the body as one of it though in never such right to it first before baptism ordinarily at least as he pleads how doth all this hang together and agree with what he pleads here and in the foregoing argument p. 71. where he saith it is not the deniall of baptism directly that leaveth infants in the visible kingdom of the devill I would every one and Mr. Ba. himself would consider this grant of Mr. Ba. for then what ever necessity there may be of supposing them as he doth to be visible members in infancy and even before they are baptized we can suppose them in as good a state as he yet at least there will be no need to baptize them whereby to put us into more hopes of their salvation if they dy in infancy for if I can hope the salvation of some believers infants that die without Baptism upon that account what ere t is I may as well hope the salvation of them all dying without Baptism and so save the frivolous pains of baptizing infants at all he goes on thus t is true saith he that many unbaptized are in the Kingdome of Christ meaning his visible church but no man who is known to be out of Christs visible church ordinarily can be out of Satans visible kingdome I say how do these things square hear what he saies no entring into or being in the visible Church but by baptism and yet many unbaptized are in the visible Church viz. all believers infants before baptism viz. from the womb Either Mr. Ba. must hold two first entrances into the visible church viz. natural birth and baptism or else he must hold that baptism is not the first entrance or else that believers infants are not entred and if not so not in the visible
no end Therefore I le hint but a few among which this shall be the first If the standing upon the root Abraham i. e. the family or visible Church of God since Christ be by faith in the person onely so standing and not by faith in the parent as of old then infants cannot now stand therein But so t is Therefore the other The consequence is cleared by the consideration of the incapacity of infants to believe faith being assent to something propounded to us faith comming by hearing and hearing by the word Rom. 10. so that who so thinks it possible for infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere when it is said how can they believe in him of whom they have not heard is wretchedly inconsiderate The Minor is evident out of Rom. 11. where it is said the very natural branches of Abrahams body that did on that account meerly as the fleshly seed of that father of the faithfull stand in the olive tree the visible Church before time yet now could stand no longer on that old account why were they not the seed of Abraham still that stood without faith in the old visible Church to the very end of it yes but they believed not in their own persons therefore could not stand in this house but were cast out of their own olive their own father Abrahams family i. e. the visible Church now Christ came in because of unbelief and thou saith Paul to the Gentile standest how by fleshly descent no that standing is gone from such as come of Abrahams himself therefore is not to thee nor to thine but by faith i. e. personal and not parentall A Second this If all they that are baptized into one visible body under the Gospell are made in the supper to drink into one spirit then infants who cannot drink into one spirit with the body secundum te may not be baptized into that visible body But this is true 1 Cor. 12. 13. Therefore that So Col. 2. 19. All the body is knit together and by joints and bands hath nourishment ministred and increaseth by that which every joint and member supplieth Eph. 4. 16. But infants are not capable to have Spirituall nourishment Minstired and to grow in grace as all the body ought to do at least and this in the use of the Supper If you say they are capable of spiritual nourishment I say as capable I think as of the spiritual birth for where there 's a birth there 's a growth but then me thinks they should be as capable of the supper which is the Sacrament of spirituall nourishment being capable of that as being capable of spiritual birth they are of baptism the outward Sacrament of the same But Mr. Bax. denies that page 114. 115. among other reasons for this because though capable to be washed yet not to eat bread and drink wine in their first infancy Oh strange they may have it then as they can eat and drink A third is this If no infants were baptized and added to the first Gospell visible Church then surely they had no right so to be for the Apostles would not do them that wrong as not to add them that had right But this is true Therefore that The Minor is plain out of Acts 2. where to the 120. men and women that without infants continued in fellowship Acts 1. there were added 3000. more in one day and not one infant among them but as many onely as gladly received the word nor more nor lesse for else Luke couzens us in his history and continued after their baptism in fellowship in breaking bread and prayers which no infants did and yet it is well nigh infallible that those 3000 had some infants belonging to some of them which would have been added with their parents if the promise is to you and to your children and them a far off even as many as the Lord shall call would bear the sense divines drawes it to Yea Master Cotton himself conceives that no infants were baptized at that time and when else either these or any other were neither I nor any one else ever found since they began to read Christs Testament with their eyes open Yea Peter commanded no more to be baptized but the same persons whom he speaks to also to repent which me thinks he should have done saying be baptized every one of you and baptize your children also if any such thing had been intended and Christians infants were to have been seperated out of the world and called to be saints and baptized as Mr. B. believes they are to be but not I. For what saies Paul in his Epistle to the Romans chapter 1. I suppose he wrote not to infants yet to all the called Saints to all that be in Rome called to be saints So in 1 Cor. 14. the 23. If the whole Church come together and all speak with tongues and all Prophe-y So 26. Every one of you hath a Psalm So 31. Ye may all prophecy one by ons that all may be ediâ—…yed He writes and so surely he seems to me to do all his Epistles to the whole church and speaks to the whole body yet I cannot conceive that to any infants who are uncapable to be edifyed and comforted Yea 1 Cor. 12. 25. 16. The Members of the visible body of Christ ought to have the same care one for another so that if one Member suffer all the Members suffer with it if one be honoured all rejoice with it This cannot infants do Therefore surely are not of this visible body of Christ. Another Argument which Master Baxter himself mentions and slights as simply supposing that it excludes infants from salvation is that of Mr. Tombs viz. That the onely way now appointed by Christ to make visible church Members is by teaching the persons themselves and that none else must be Members of the visible Church but those that have learnt as infants have not This Argument is of great weight and receives as trifling an answer from Mr. Bâ—…or â—…or saith he then it will much more follow that they are not or at least that we may not judge them to be of the invisible Church at all i. e. to be such as so dying shall be saved The contrary to which and inconsequence of which I have shewed above and shall shew more by and by Secondly saith he If they may argue from Matth. the 28. 20. that none but those that are taught are true Disciples and are to be baptized why may they not as well Argue from Mark the 16. chap. 16. verse who ever believeth not shall be damned that all infants are certainly damned To which I say first I am one who argues from Maâ—…h 28. that none but such as are taught are disciples and to be baptized for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is teach ye or make ye disciples by teaching or cauâ—…e to learn then which I testify to Mr. Bâ—… face that there is no other way whereby
those dayes not onely before but also after Christ crucified for as in the dayes before Iohn the baptist was beheaded and before Christ crucified all those multitudes of disciples which by each of them were made by teaching were universally baptized either by Iohn confessing their sins or by Christs disciples who dispenst in Christs name for he dispenst not himself in Enon or Iordan or some other places that were convenient Mat. 3. 5. 6. Iohn 3. 22. 13. 4. 1. 2. so even long after Christ crucified raised and ascended were the people that were discipled and converted to the faith before ever they joined in visible Church-fellowship in one body in breaking of bread and prayers baptized all without exception for as it s said Act. 2. 38. 40. 41. 42. of that first Church of the Jews or Hebrews to whom that Epistle was after written they were bid to be baptized every one of them so as many of them as did gladly receive the word of the Lord i. e. as repented and imbraced the Gospel were baptized and then continued in the Apostles doctrine who surely taught them all the six first principles of the oracles or holy things of God at that time Heb. 5. 12. 6. 1. 2. and what more they saw occasion for for with many more other words then those that are recorded did Peter then exhort that people v. 40. and in fellowship and in breaking of bread and prayers so it s said 1. Cor. 12. 13. of the whole Church of Corinth in way of sacramental metonymy whereby that is very familiarly spoken of the thing signified which can be spoken properly onely of the outward sign et retro by one spirit we are all baptized into one body Iewes or Gentiles bond or free none excepted and have been all made to drink into one spirit Yea as these Churches in Iudea Ierusalem and Corinth were all baptized before built up in a body so which of all the Churches were not to whom the Apostles directed afterward those several Epistles All the Romans to whom Paul wrote were baptized all the Galatians were baptized the Ephesians which at first were but 12 disciples that imbraced the truth were baptized in the name of the Lord Jesus the Colossians were baptized the Philippians were baptized as we see by Lydia and the Iaylor and all those that believed with them which was the beginning of the Church at Philippi and that the Thessalonians were not baptized is more then bruitish to imagine for surely Paul and Silas that went immediately thither from Philippi where the Iaylor and Lydia and many more were baptized had not got a new doctrine of no-baptism to preach before they came to Thessalonica nay it is evident by the Jews accusation of them Act. 17 6. that what doings and disturbance they were occasion of through their preachings and baptizings at Philippi the same they were by the same means no causes but occasions of at Thessalonica therefore of them say they these that have turned the world upside down are come hither also yea Paul himself hints that to us 1 Thess. 2. 2. that after they had suffered and were shamefully intreated at Philippi they yet were bold to speak to the Thessalonians the Gospel of God the same Gospel sure that they preacht at Philippi for what he did and ordained in one Church the same he did and ordained in all the Churches 1 Cor. 16. 1 with much contention By all which foregoing considerations the Minor of the third main argument above is cleared which assure baptism to be commanded to all without exception therefore a duty from which we are not exempted What Christ commanded to be taught and observed not only in and among all nations of the world but also in all ages and generations thereof even to the very end the same is not ad placitum but de jure not at mens own pleasure but of right to be taught and observed as Christs will and their duty in all nations to this very day But Christ commanded Baptism in water to be taught and observed not onely in and among all Nations of the world but also in all ages and generations therof even to the end Ergo Baptism in water is not at mens own pleasure but of right to be taught and observed as Christs will and their duty in all nations to this very day The Minor which only needs proving needs none neither to him that will but observe how plain it is to every mans understanding in the text For first if baptism be to be taught to and observed as duty among all nations and by every creature therein that hears and believes as t is clear it is both here for teach them saies Christ i. e. all nations to observe all things whatsoever I have commanded you and did he not command them in the very verse above the observation of that administration of baptism and also Mark 16. 15. 16. where he bids that the Gospel of salvation be from thenceforth tendred on terms of faith and baptism to all the world to every creature capable of being preach to then of necessity in all nations and generations to the worlds end for all nations were not then extant but many nations are risen since that the world then knew not all the world every creature was not in actual being at that time neither could possibly be all baptized unless baptism abide in its right in all ages unto the end by all nations every creature all the world Christ denoted all people of the earth that then were or thereafter should be whom as they should successively arise and grow into capacity for it he would have to be in their several generations successively taught and baptized Besides how plainly doth Christ expresse his meaning to be that this course of baptizing in waâ—…er should be kept a foot in all ages and generations v. 20. where after his precept to observe that dispensation he adds this promise of his presence And lo I am with you alwaies i. e. in your faithful observation of all these things for if men be not found in this way he is disingaged even to the end of the world Amen Whence the argument in form may be thus What way of outward administration Christ not onely required to be observed to the end but likewise promised his people to be present with them during their due observation of to the very end of the world that must stand of right to the very end of the world But Christ hath not onely required that outward administration of water baptism to be observed to the end of the world but likewise hath promised his people to be present with them during their due observation of it to the very end of the world Ergo that administration of water baptism is of right to stand even to the very end of the world The objections that are usually made against what is asserted hitherto
time at least by me Whatsoever was in the primitive times taught practised dispensed or submitted to own'd or observed as a command of Christ as one of the oracles or holy things of God as a part of that foundation on which the true visible Church is built as one of the very principles of the doctrine of Christ as a practical part of the Law Will and Testament of Christ concerning them in order to their receiving the holy spirit of promise according to the promise at their first beginning to be disciples at or about the time of their baptism and before actual fellowship in the visible Church in all the Churches and among all baptizâ—…d believers even men and women without exception of any without the least hint of any limitation of it to those times onely and without the least intimation to us in the word of Christ that t was his will it should then cease and hath also plain injunction form Christ for its continuance for its being taught to and observed by the disciples that should be successively in all the world through all nations and generations of it to the end and hath also the same ends grounds and reasons why it was to be used continuing still to this day as much as then is certinly in the same manner as then to be observed to this very day But on this wise is that service of prayer and laying on of hands not onely on officers Deacons Elders messengers in order to their receiving of the holy spirit to impower them in a fuller measure for those severall functions but also on common disciples men and women in order to their receiving the holy spirit in such manner and measure as Christ Iesus shall be pleased to impart it in to comfort them under sufferings and make them sit for fellowship in the body or visible Church Therefore that service of laying on of hands with prayer on common disciples men and women as well as that on officers in order to their offices is now to be observed as in former daies The first proposition is so undoubtedly true that if any should be so irrational as to deny it as I judge none will but the Rakesham Ranter that regards neither God nor devil and reckons on all Christs commands as not worth a rush I shall be more rationall then to believe him to be a man fit to reason with or that it can be to any purpose in never so reasonable a manner to bespeak him As for the Minor wherein t is affirmed that the businesse of prayer and laying on of hands after baptism in water upon every disciple man or woman is such as was taught practised dispensed submitted to ownd and observed as an ordinance and command of Christ c. as it followes in the Major that remains yet to be cleared which by that time I shall have done in each of those particulars that are there asserted of it either expressely or by such plain and legitimate deductionâ—… and inferences from the Scripture as may be justly satisfactory to any sincere souls that love truth and allow others to draw inferences from the word without which who can prove that he shall be saved as well as themselves and by discovering the weaknesse of such exceptions as are ordinarily made against the present use of this rite or service t wil be more then high time for me to quit this subject also where is therfore contrary to what is asserted in the very front of the foregoing argument viz. that laying on of hands was taught in the primitive times I find it intimated to us by way of query that some who even therefore as well as for other reasons by them rendred cannot practise it are in no wise satisfied that such a thing as laying on of hands on all baptized believers was ever taught by either Christ or his Apostles in proof of this that laying on of hands was taught I send such as doubt of it first to the name of doctrine of Christ by which in common together with the other five principles of it it is denominated Heb. 6. 1. 2. leaving the principles of the doctrine of Christ not laying again the foundation of repentance from dead works and of faith towards God and of the doctrine of baptisms and of laying on of hands which denomination of doctrine of Christ could not possibly belong to it properly but that it was somewhere or at sometime or other taught by either Christ or his Apostles or disciples in the judgement of any that are but so far learned as to know whence the word doctrine is derived which as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is of doceo to teach but secondly whereas t is desired that we should if we know of any direct to some place of Scripture where ever Christ or any of his Apostles or disciples did preach this doctâ—…ine that all baptized believers ought to practise or submit unto laying on of hands for my own part I shall direct the enquirers to several Scriptures in one of which as it is expresse enough so in the rest its plain enough to such as are not more resolved â—…o proceed in propounding questions then when they are answered to be resolved that some or other of thâ—… Apostles or disciples of Christ did teach and preach that doctrine the first of these is Heb. 5. 12. where to that Church of the Hebrews or Iews the very platform to all the rest which as to its more compleat outward form and order and that denomination of the Church to which God added dayly such as should be saved had its first being and beginning under Peters teaching Act. 2. t is said thus viz. whereas for the time ye ought to be teachers ye have need to be taught again which be the first principles of the oracles of God Where note first from the words taught again that they were taught once before all the principles of the doctrine of Christ whereof this laying on of hands is said to be one and not only so but secondly from these words you ought to be teachers that by this time they should have been of ability to teach these principles to others which also shews that these principles ought all along still to be taught Moreover if it be queried where or by whom these Hebrewes were at first taught this A B C these principles of the oracles of God there spoken of is it not as clear as the sun to any serious understanding considerate spirit that it was by Peter at Ierusalem in his first preaching there in obedience to Christs commission Mat. 28. after power was come upon him from on high in Act. 2. which I direct to as a second place wherein we may find it preached did not Peter there lay this foundation of the principles of the doctrine of Christ among them in preaching as they did themselves in
fit to go forth and by laying on of hands give the holy spirit being gifted and fitted by it and filled with it first themselves so we must wait in prayer only for a first giving out of it as Act. 2. 1. till power come down on some to make them fit administrators of this dispensation to others and then act in it I say this only in short first their expectation that some men shall and thoughts that of old some men did baptize with the spirit is a grosse mistake for the most they could do was but to pray for it and barely lay on their hands Christ did the one and they the other Secondly if we must wait as they did till the day of Pentecost then we must till that time forbear all baptizing in water and suspend all preaching to the world aswel as laying on of hands but this though the Apostles did so in that juncture and intertime between Christs ascension and the descension of the holy spirit yet our Enquirers among whom some of eminency object as abovesaid do in this time I suppose baptize and increase their number by preaching the Gospel to the world Thus far as to the objections now as to what further obstructive interposal is made in way of question by the Enquirers some of whose queries viz. the second fourth seventh and eighth I have taken notice of above I shall now remove it by saying a little to the residue viz. the first third fifth and sixth The first which with the ground thereof is on this wise is rather a curious querk then a solid question so frivolous as is scarce fit to be answered with any thing but not a word yet a word neverthelesse even unto that First whereas they ground it upon our denial of communion with them we desire them to know that we may more justly put the businesse of our non-communion with them upon their score and lay the deniall of it at their own doors as their doing not ours I say not ours who earnestly desire to have communion even in one body with them and all men in a way of conformity to the word of Christ which gives neither example nor toleration so far as I know for any mixt communion in one Church of persons whereof some own all the principles of the doctrine of Christ and some not only own not but deny either all or any of them if it doth shew us where but theirs who deny a part of that very beginning of the word of Christ or first form of his doctrine all the several parts wherof collectively taken make that very foundation upon the whole of which and not part of it onely every right visible Church is built and constituted and besides which there can be no orderly either Church or communion Secondly whereas t is askt what persons are to say or do at the administration of laying hands that they may be found faithful in that point I say that according to Act. 8. 15. 17. the administrators are to pray for the baptized believers that they may according to the promise Act. 2. 39. receive the holy spirit and after that to lay their hands upon them which is easiy enough I wot to be understood without expressing what part of the body hands are to be laid on whether the head the place of our imposition which if hands be laid on t is laying on of hands is it not or any other part and as at baptism the believer is without gainsaying it to yield his body to be baptized so at laying on of hands the baptized believer is to say nothing against it but to give way to have 〈◊〉 done accordingly The 3d. question with the ground thereof which runs thus is even as superfluous impertinent vain and frivolous as the former for howbeit neither am I one of those many that have ever yet formally and in terms desired baptized believers to require that hands should be laid on them yet laying on of hands on baptized believers either is Christs mind or it is not if it be not and the Enquirers ever prove it is not we will freely give them leave to require us to let it alone but if it be as t is proved to be above out of Act. 8. 16. 17. 19. 1. 2 3. 6. where t is so plaâ—…n as to need no deduction then as I shall desire them to have us excuâ—…ed if henceforward we desire baptized believers to require it to be dispenst to them so I give them to understand that it being the mind of Christ though as baptism also is one of his too too dispised dispensations as stout and loath to stoop to it as some baptized believers seem to be t is no disparagement to the best of them that are yet as those Act. 8. 16. onely baptized in the name of the Lord Jesus but a behaviour that may well enough beseem them to require it The fifth question is ushered in by an introduction consisting of nothing but division and subdivision of laying on of hands into different kinds according to the difference of the administrators of the persons to whom of the accounts or ends upon which and in order whereunto administred as it followes in their own words thus viz we do or may read of laying on of hands upon severall occasions differ ing one from the other First in the qualification of the administrator as Luke 21. 12. compared with Mark 16 18. the one being wicked the other Godly Secondly differing qualifications in persons on whom hands were laid sometimes before baptized and sometimes after baptism Act. 9. 17. and Acts 8. 17. Thirdly hands were imposed upon several accounts or ends sometimes to be brought before Rulers as Luke 21. 12. sometimes to heal the sick Acts 28. 8. sometimes te cure the blind Act. 9. 17. sometimes to set men apart to administer temporall things Acts 6. 6. sometimes to set men apart to administer spiritual things Act. 13. 3. these were gifted before hands were laid on them Sometimes hands were imposed that men might be gifted 1 Tim. 4. 14. sometimes hands were laid on by men gifted to give the holy ghost to them that were not set a part to Office as many of themselves say from Acts 8. 17. After which their question with its ground comes in thus To all which viz. their introduction ground and question I answer as followeth First I deny not but that hands were laid on men then by several sorts of adminiâ—…rators godly and wicked in the several seasons of before and after baptism to and upon several ends purposes and accounts though all the several ends and cases you here distinguish by do not make so many several kinds of imposition of hands neither so substantially distinct each from other as you would seem to make them for imposition of hands on baptized believers before admission and after that before ordination to office were one and the
same in kind distinguished onely by the different capacities of membership and ministership eldership messengership to each of which laying on of hands was Antecedent yea these were one and the same kind of imposition of hands used all in order to one and the same end in general viz. receiving the holy spirit or as occasion was more and more of the spirit in a measure answerable to their places diversified onely by the different degrees or stations in the Church to which they were thereby visibly designed but what if there were never so many kinds of laying on of hands is it therefore so impossible to determine as by your query you seem to imagine which among all the rest is meant in such or such a place shall we think the Apostles meant to deliver the mind and doctrine of Christ and that in the very principles or first rudiments of it too which ought to be the plainest in such obstruse dark and aeâ—…igmatical wayes that men should scarcely be capable possibly to know what they meant there 's several sorts of baptism spoken of in the Scripture is it therefore so difficult if men be not willing as some are to puzzle themselves besides the practise of water baptism to know when he speaks of water when of sufferings when of the spirit But to the questionâ—…ith some will needs though needlesly query which of all these layings on of lands the Scripture speaks of is called the foundation principle or beginning doctrine I answer that laying on of hands that t was dispensed with prayer on baptized believers not as yet to be set apart to office mentioned Act. 8. 15. 16. 17. not in order to gifted mens giving it for though you will mistake us do whatwe can and bring us in as confessing it here yet we ever utterly deny that any men were ever so gifted as that they could give it but in order to Gods giving and our receiving the holy spirit from the Lord that laying on of hands I say is it which in Heb. 6. 1. 2. is called a principle a part of that foundation of Christs doctrine on which the visible Church is built In proof of which let this Argument be considered viz. It s none of all the other kinds of laying on of lands mentioned by you thas is meant Heb. 6. 2. therefore it must necessarily be that Most undoubâ—…edly â—…s not that mentioned Luke 21. 12. where its said prophetically as concerning the wickeds persecution of the Saints thâ—…y shall lay their hands on you c. which we read of also as fulfilled accordingly and spoken of historically Act. 5. 18. they laid their hands on the Apostles and put them in prison c. Fâ—…rst because that is not simply a laying on of hands but a laying on of violent hands and so it should be â—…ead if the word there used were rightly 〈◊〉 and translated into its true English out of the Greek for t is not the same but a word of a far different sense from that which is used every where else where this 〈◊〉 of imposition of hands is spoken of for one â—…ounds forth as much as a violent handling the other a gentle putting or laying our hands upon the persons Secondly as for that violent laying on of hands in way of persecution wherby the saints suffer that 's included in the doctâ—…ine of baptisms immediately foregoing it belonging to one of the three viz. the bitter baptism of sufferings as a branch thereof so that it were but confusion and tautology to expresse that ore again as if t were another doctrine which was but a part of the doctrine going before by another name and such a one too as is never given it in the original viz. of impoiâ—…ion of hands Thirdly whatever doctrine is called a principle or part of the foundation of the doctrine of Christ Heb. 6. 2. the same is called Heb. 5. 12. one of the principles of the oracles or the holy things of God But the laying on of violent hands on the saints in way of persecution is one of the principles of the devils doctrine and a principal part of the very foundation of his kingdome yea one of the most wicked things â—…hat the devil does or delivers aâ—… Christs doctrine to his disciples Nor was it a laying on of hands though such a one was used some times in order to healing the sick or curing the blind that was taught as a principle and practically ownd and laid as a part of the foundation among all the Hebrewes Heb. 5. 12. 6. 1 2. for they were neither all sick surely nor all blind when they past under this dispensation so as to have all need to have hands laid on them all upon such accoâ—…nts as healing or curing Nor was it in order to ordination of them to offices that they might be gifted and sitted by the spirit thereunto for the laying on of hands there spoken of was laid as a principle as a part of the foundation on which the Church stood but the laying on of hands to set apart men to administer either temporal things or spiritual things in the Church is no principle nor beginning thing nor foundation anâ—…cedent to the Church as every foundation must be to the building for the visible Church ever since the first Apostles whose doctrine was the foundâ—…tion to it was antecedent to its officers and not they to it the churches were first collected and constituted upon the foundation or first form of doctrine delivered by the Apostles and then offiâ—…ers were ordained in every Church for the true visible Church may be without officers though not without ordinances but Church officers cannot be chosen nor ordained in it till there be a Church besides this imposition Heb. 6. 2. was learnt owned and laid by the whole body of the Church whom he reproves saying ye might have been teachers but ye had need to be taught again which be the first principles of the oracles of God but they were not all at first surely by laying on of hands ordained to office As to the sixth question of the Enquirers which is also the last that I am to speak to having spoke to the seventh and 〈◊〉 above which with the ground thereof runs thus it is grounded upon such a grosse and grievous mistake that I am almost amazed that of the fifteen hands that subscribe to those Questions not one of them did find occasion to subscribe his dissent to this for whereas t is supposed and proposed so publiquely for truth by the Enquirers that Heb. 6. 2. speaks not of any one layiâ—…g on of hands onely but pluâ—…ally as of the doctrine of baptisms its most palpably apparent to such as are not a sleep in their reading of that text that it speaks in the singular number of one laying on of hands alone and not of layings on of hands as it must have been expressed for so you aâ—…e fain to expresse it
nor keep the doctrine of the heavenly master Now let them go and cry that we be Hereticks that have departed from their Church sith there hath been no cause of our estranging from them but this one that they can in no wise abide the pure professing of the truth but I tell not how they have driven us out with cursings and cruel execrations Which very self-doing doth abundantly enough acquit us unlesse they will also condemn the Apostles for Schismaticks with whom we have all one cause Christ I say did foresay to his Apostles that the time should come when they should be cast out of the synagogues for his name sake And those Synagogues of which he speaketh were then accounted lawful Churches Sith therefore it is evident that we be cast out and we be ready to shew that the same is done for the names sake of Christ truly the cause ought first to be inquired of before that any thing be determined upon us either one way or other Howbeit if they will I am content to discharge them of this point For it is enough for me that it behoved that we should depart from them that we might come to Christ. S. 10. But we see hâ—…w each where they cry out that their assemblies are unholy to which it is no more lawful to consent then it is to deny God Therefore it is needful to depart from the consent of those assemblies which were nothing else but a wicked conspiracy against God In like manner if any man acknowledge the assemblies at these daies being defiled with idolatry superstition and wicked doctrine to be such in whose full communion a Christian man ought to continue even to the consent of doctrine he shall greatly erre S. 12. Whereas therefore we will not simply grant to the Papists the title of the Church we do not therefore deny that there be Churches among them but onely we contend for the true and lawful ordering of the Church which is required in the communion both of the Sacraments which are the signes of profession and also specially of doctrine Hereby therefore appeareth that we do not deny but that even under his tyranny remain Churches but such as he hath profaned with ungodlinesse full of sacriledge such as he hath afflicted with outragious dominations such as he hath corrupted and in a manner killed with evil and damnable doctrines as with poisoned drinks such wherein Christ lieth half buried the Gospel overwhelmed godlinesse banished the worshiping of God in a manner abolished such finally wherein all things are so troubled that therein rather appeareth the face of Babilon then of the holy City of God Therefore because these marks are blotted out which in this discourse we ought principally to have respect unto I say that every one of their assemblies and the whole body wanteth the lawful form of a Church These very words of Calvin which are your defence and mine too against the Pope O ye Protestant Priesthood are mine also against you when you clamour against us as Schismaticks for separating from your Nationall Churches and calling as many out with us as we can viz. because you two P P as well as the Popish Priesthood are not Syon as you suppose but two of those three parts of that great City Mystery Babylon the great the Mother of Harlotry and Heresie that hath reigned over Kings and Kingdomes of the Earth You hold not unity with the head you return not to the fountain of the truth reform not by the Primitive standard but start aside like a broken bow you hear not the voice of our Prophet in all things he saies but make void his lawes you walk not in those scorned mean base waies which he hath chosen but are they rather that count them base and so we can no more ioin with you then deny Christ so far are we from being Hereticks and Schismaticks thereupon that we rather truly declare you such as stand divided from the Root the Sun the Fountain as well as all three one from another yea what need we any further witness that you three Hierarchies are all Hereticks and Schismaticks since the whole World hears it aloud out of your own mouthes the Bishop saith the Presbyter as to his Government is a Schismaticall Heretick the Presbyter saith the Bishop is so the Pope saies they are both so and they both say he is so and therefore I say they are all three so if we may credit what they say among themselves you stand all divided from Christ and the Apostles and now God hath justly divided you into three parts and divided you three miserably each against other among your selves yea and sub-divided you i. e. divided his people and well nigh all other people from you so that though you labour in the fire of wrath and rage to bring them back to unity with you and their old blind conformity to your waies yet you weary your selves for very vanitie for the earth shall be filled with the knowledge of the Lord as the waters cover the Sea even so O Lord divide their â—…or gues more and more and let great BBBabel come down daily by the division of Languages that the whole Earth which was once of one Language and one speech even that of Babylon may at lâ—…st after all and by all this divâ—…sity learn all that one pure Language of the Land of Canaan yea come my beloved hast'n this blessed work and be like a swift Roe or young Hart upon these Mountains of Bether So having discovered what Heresie and Schism and who the Hereticks and Schismaâ—…cks are I come now to discourse o're again in a little plainer way your ow discourse concerning them and the means of opposing them which as I said above is a parcell of pretty right matter if spoken of the Popâ—… and his P P Priesthood to whom of right and most properly it appertains yea quid rides O S S Sacerdos mutato nomine de â—…e fabula narraâ—…r Thy own tale is a fiâ—…rod for thy own taile thou hast sharpen'd thine Arrows and bert thy Bow to shoot at a Pigeon and kild a Crow for verily thou art the man to whom all those properties of the Heretick and Schismatick propounded by thy self do much more aptly and exactly agree then to him thou talkest of a little translating a little trimming a little turning of it towards the true subject will make every tittle of that tattle of thine to be the truth which is but a peice of fained falshood as thou tellest it of the Baptists what thou hast reported lacks but to be retorted O Priesthood with a little amplification and a right application of it to thy self and then omne tulit punctum it hiâ—…s the nail on the head and tels 〈◊〉 but the truth indeed Thus then distinguishing your Patheticall piece O ye Ashford Opponents which I mean shall be my Text all along by a different carracter from my own
the Gods of the earth to judge all men that are under you whether in the Church or of the world in earthly cases and matters of meer secular concernment that you are not the Gods of heaven that is the Church so far as to meddle at all as earthly judges to correct in those meer heavenly cases and though the PPPriests perswade you t is a piece of acceptable service to God to let your whole Nations be by law from you compelled to be their Churches that as you civilly so they uncivilly may go hand in hand Moses Aron like share with you in subjecting violently all souls your selves too to their SSSacer dot all suggestion in soul cases that you may lawfully punish Hereticks into the hearing of them banish them into a blind obedience to their directions yet I am bold in the Lord to assure you that as you should have little thank from him should you force men to such a worship as for the matter of it is according to Christs will against their own so will he once check you in wrath if you repent not in time for forcing all men to worship after the CCClergies will against Christs for as the first is at best but a piece of honest ignorance so this last is at least no lesse then a piece of divellish darknese Rev. 13. 7. 8. Hearken no more therefore O ye the Magistrates as you respect the true good of your Republiques to the clamors of your CCClergy when they cry out to you to hunt out Hereticks i. e. such as after the way they call heresie so worship God where by they run you unavoidably if you run after them upon certain ruine and on the hazard of fighting against God and then wo be you of rooting the wheat his Saints out of the Field the world in which it ought to stand and the tares too even till the harvest and of infinit cumbrances inconveniences and brangles about Church matters wherein as Magistrates you are not so immediately concâ—…rned as they dictate to you who are such a contentious sect of men both with all others and each with other about one Church businesse or other continually that t is impossible now specially since truth is returning home which they have so long driven from her own border but that the nations will be imbrued in their own and one anothers blood in defence of their fopperies if you engage as oft as they would egge you to it on their behalfs What animosities have ever been between the Temporalty and these Lords Spiritual What quarrels and jarres between the Fryers of several orders what whole Countrey clashes and consumptions have been made in Germany between the Calvinists and Lutherans what inveteracy between the CCClergy of the severall FFFormes of Government which though they can agree all against the true Clergy or heritage of God yet hate each other unto the death yea oh the infinite wrangâ—…gs and little lesse then divellish dissentions wherewith as with a sire they have wasted all corners of their CCâ—…Christendomes that they have been more like the places of burying dead bodies then like the houses of Christs flock yea they have consumed themselves in their miserable burning whilest in their holy wars they have called 〈◊〉 â—…everally the civil sword to the ultimate determining of their spiritual controversiâ—…s and made carnal weapons the instruments of their churches warfare as if the best way to coâ—…vert the nations to Christ were to convert them to dust and ashes how have they sâ—…amed upon occasion of different opinions so as to tear and rend people to pieces and engage them their princes at swords point for their lusts and wills sake how have they cast the people from one element to another one falie way unto another till they have made whole Countreys Cities and their own Academies Aâ—…aes feild of blood and like foaming and â—…aging waves of the Sea shâ—…ving together for the dictates of that kind of Clergy still that they are the Sâ—…ries of insomuch that some observant spirits have wisht to dy and depart this life among other ends for this that they might be delivered from the sight of the implacable hatred of Divines all which thiâ—…gs also do take off the Magistracy from a tendance to their main businesse of relieving the oppressed judging the fatherlâ—…sse pleading for thâ—… widâ—…w and the works of justice and mercy among their people which God will have and noâ—… sacrifice and take beâ—…ter from them then the improvement of themselves to set up either the Pâ—…pe the Prelate or the Prâ—…yier or establish any form of Religion whatsoever by a law On the eâ—…re that the Powers would consider it though I fear me mâ—…st nations in Châ—…e will not till they pay dear for theiâ—… learning and leave their people free to clâ—…use what God they will serve and which way they will serve the true God by suffering all waies to stand before them in the world and be objected fairly to their tryall then shâ—…ll truth be sure to be told them as well as errour and leave them without excuse that shall rejectâ—… Mean while as to the civil interest of the whâ—…e and each pâ—…re of heir Commonweaâ—…s to see strictly to it that they atâ—…end contiâ—…lly on 〈◊〉 very thing for which they are when once the ordâ—…nence of men by their election the ordinance and ministers of God and to be â—…red to as both the ordinance of God and man and that for both conscience sâ—…ke and the Lords that they attend upon the protection of all people from being injâ—…d one by â—…er in any cases pertaining to externalls and the maintaining â—…f outwaâ—… peace civilâ—…ty and good mâ—…ners in all men to the whole and to each other by punishâ—…g â—…vil dâ—…s of such a nature and rewarding of such as do well without parâ—…ality or respect to any persons or parties in which cases Reguâ—… est parâ—… subâ—…is â—…t deâ—…llare superboâ—… thus doing they must necessarily maintain true Religâ—…n too so far as they are called as Magistrates to maintain it whilst when all states â—…ave trod it down under pretence of maintaining it that supprest all as Schism that suited not with the Monarchiall minds of the men called CCClergy this state sets it up as far as men may or can set it up that suffers it to live and thrive among the false If there be any matter of wrong or wicked lewdness done by any as well members of the true Church as any other reason wills and therefore no Christians but CCClergy man and their creatures whose way is against reason will be against it that such should suffer according to the law in that behalf whether unto bonds or unto banishment or unto confiscation or unto death without benefit of the Clergy who have benedicted all benefits to themselves and not be favoured because members or because Ministers of such Churches neither is it fit
too little chastity more corporally carnall then every body knowes on yea saving the holinesse that you have in a black box derived from his Holinesse the Pope whose holiness all your holiness of that kind hangs on and from the date of which the name of Spiritualty also i spilt upon you throughout Christendome from him who thinks he hath by a promise to Pâ—…ter the fatherhood of the Clergy as much as Abraham the fatherhood of the faithful I believe it is not for nothing nor without special respect as well to the corporal as spiritual whoredomes and filthynesse residing within your Skirts that the great CCCity BBBabylon that raigneth over the kings of the earth or WWWoman sitting upon the Beast or many waters i. e. tongues nations people of Christendome in three PPParts is stiled the great WWWhore and Mother of Harlots and SSSodome also as well as AeAeAegypt neither doth shee onely seduce Christs people to commit fornication and eat things sacrificed to idâ—…ls i. e. to run a whoring in worship and do things that way abominable unto God but she is an adulteresse in respect of her fleshly whoredomes also as for the old Brothel or Italian Ioan i. e. the Popes Cardinals and the Catholick Clergy that still retain their integrity to their Lord God the Pope from whom you younger Brethren the P Protestant Clergy are rent in Twaine retaining yet that Clergyship and baptism which you had from them she is so base all over from top to toe having no found part that you two that have no other spiritual being as to your holy orders but what you have from her do cry out of her your selves for a whore in grain as well you may when if we search the Series of the holy Chairmen Spec. Rom. Pontisi p. 91. to 111. Thirteen were adulterers Three common Brothellers Four Incestuous Whoremongers Eleven impoisond with vile Sodomy Seven erectors of Brothell houses whereof every Iillia was to pay weekly a Iulian or â—…er a Iillian penny to the Pope which came oft to four thousand Ducats per annuâ—… One an arrant whore her self viz. Pope Ioan alias Gilberta an English woman born at Lyn who being two years and a half Pope at last dyed in childbed openly in the high-street of Rome going on publick procession by the way to the Church of St. Iohn de Lateran so discovering her filthynesse in memory whereof they go not in procession that way where this most holy Father-Mother dyed but round about another way Besides how chast the other Priests are of this Italian Sea their laws privily permitting them to have concubines but not wives do declare by the indulgence of which law very likely it was that one of the Popes Legates here in England 1129 Iohn Cremernsis by name when he had disputed all day at London for the Chastity of Priests ad ravim et sudorem was found that very night in bed with a whore and how pure the Nuns and Friars kept themselves from butchery and bawdery the innumerable skuls of infants that have bin found in moted Abbies since the demolishing of them here in Englaâ—…d sufficiently testifie so that uâ—…lesse the Ranter Rant it higher when he comes to the height of his spiritual sensuality whose lascivious wayes many will follow and fall off to from the true Churches of the Baptists maugre all means to hold them in yet the Churches themselves to which therefore t is not to be imputed are modesty in the abstract to that publick Pandor as for you two mystical Mistresses the PProtestant PPrâ—…sts who tumbled both together in the belly of that old Bawd or Mystery Babilâ—…n and made one with her till her time came to break in PPPieces and are yet scarce wholly weaned from her breasts t is true you are far more modest then she for you neither permit stews nor prohibit marriage of one as they do that they may be free to more nor set rates upon Venery as she doth neither are so bad by as many degrees as you are younger in years yet are you so bad that way that neither all the white surplices nor black superfluityes you use to cover your nakednesse with will either cleanse your consciences from the guilt or your reputation from the stain of carnal impurity so that it may be said of you as of Israels Priesthood of old Zoph 3. 4. her Prophets are light and treacherous persons Indeed you desire to walk in long Robes and therefore made provision in one Canon that every Priest must wear a long gown or canonical coat unlesse he were one that was unable to go to the price out then your Wisdoms enacted but necessity needs no law a law of liberty to wear a short one well knowing that as short as the Curates coat was it would be long enough ere his silken non-resident Rabbi would allow him mony to buy a longer yea you make broad shewes in garments distinct from the vulgar all Laicks as if you were the onely men that did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or keep the law yea you love the uppermost rooms at feasts and chiefest places in the synagogues and to be called of men Rabbi and therefore got a certain impropriation of the Black Garb to your selves that you might be known from Russet Rabbies and reverenced above them as men of God spirituall men holy fathers when yet such hath been the rioting and drunkenness chambring and wantonesse as well as strife and cavying of the most part of you Painted sepulchres that few of you have bâ—…en either pure or holy or sober or spiritual or godly minded men indeed as doth appear to all by the several centuries of censured Clergy men since this Parliament put out at one place and popt in at another few of which could be much capable of Divine Irradiations having such impure minds and unchast bodies for the pure in heart onely can see Gods face Mâ—… 5. Heb. 12. and yet how bad you are if all were known as much as some then was neither do I know â—…or yet they who began to cleanse the Aâ—…gaean stable here in England but this I may safely say that â—…fejection be the due of such and if every Spiritual man that is a carnal luxurious wanton had his due too 1000s of the present Priesthood might go whistle for their Tâ—…the and their people go sing for so fair a way as would thereby be made toward their having the truth taught them as it is in Jesus for little oâ—… nothing but acceptance from the messâ—…ngers of the Churches Secondly as for cruelty and blood Dr. Fâ—…at himself more calls then clears the Anabaptists to be guilty in that kind for he brings nothing in proof out but a tale or two of a tub with the bottom out viz. of 40000 of them in Suevia and Franconia that at their first risiâ—…g kil'd all the Nobles and Gentry there that made head against them also of one brother that
and ride back at least a little way toward Rome or do you hold as some Presbyters do your ordination O Independents from the Magistrate if so he was ordained a minister of God in other cases but neither per se nor per alios to ordain and authorize Ministers for Christ Churches yet me thinks I sent you comming somewhat neer that when you propose onely that such shall be declâ—…red right constituted Churches whose Pastor shall be approved by the committee to be able godly and Orthodox which Independeht proposition I hardly know what to make of it is so odd what Sirs does the denomination of a right constituted Church depend upon the Pastors being approved to be able godly and Orthodox a right constituted Church is that which is built upon the foundation or principles of the word of Christ and the Apostles Heb. 6. 1 2. Ephes. 2. some of which you Independents yet want but go on in your light for me till you see it darknesse I can speak but obiter to you here yet know that if you settle not upon all the foundation even your Church will be a come down castle too ere long a right constituted church is that which hath right matter viz. baptized professors â—…right â—…cim i. e. free fellowship of such togetâ—…er in one body in breaking of bread and prayers whether they have yet a Pastor over them yea or no for the churches were rightly constituted first and had elders after ordained among them as they were found gifted yet with you the church that hath no Pastor and he not approved Orthodox is yet not to be declared a right constituted church what if the Pastor prove Heterodox does the church looâ—…e its true constitution or I would I knew what you mean by constitution for perhaps I do noâ—… and why do you talk in singulari so much of the Pastor and Pastor of a Church as if you were of the miâ—…d that a church might have no more Pastors and Overseers over it but one whereas tâ—…s most evident that there may be more Elders Pastors Overseers these are all one 1 Pet. 5. 1. in one Church and that not without need neither when that one flock or congregation grows numerous for then they oft grow out of the observation too much of one eye see Act. 20. Paul sent for the Elders of the Church of Ephesus whether any Church ever had but one Pastor or Overseer in it or no if any at all I know not but I am sure the use was to ordain more then oâ—…e to one Church Act. 14. 23. Tit. 1. 5. but one cannot Lord it so well if others be i th traces with him but however why must all this business of declaring which be right constituted Churches Orthodox Pastors which not hang upon the Committees approving or not approving of the Pastors what if the Committee should chance to be Heterodox it self or the Major part of it or the Major part sitting at that time when this Pastor comes for approbation what shall a true constituted Church lose or keep her name of a true constituted Church at a venture upon the vote of a Committee and what need at all that the Committees be so cumbered with the care of such affairs and what vanity to venture the determination of which be true Churches of Christ which the Scripture declares plain enough whether the Committee see it yea or no upon the verdit of a Committee to whom other affairs are most properly committed let all the Churches come before the Committee and all people declare their ways and their God and he whom the Committee saies is God let him be God and not the rest will you have it sâ—… if you will I will not take truth upon trust from the vote of any Committee man under the Sun and if you would not have it so you were better never trouble Committees with such matters at all then not commit them finally to them so as to agree to act at a venture as they determine in matters meerly of Religion and that the true Churches of Christ who know no King but Jesus in church and conscience will never do but prove themselves to be true constituted churches of Christ and preach the Gospell too as it is in Iesus where ere they 〈◊〉 people ignorant of it whether they will hear or forbear though all the Com mittees yea and all the Kings and Popes and Priests and People in the world should declarâ—… against them Beloved Friends me thinks you look too like a national Ministry to be of the right stamp yet I had hoped Independents would never have turned State Ministers and have lookt so much after State honour State help State approbaâ—… State preferment State Maintenance for ministering to either their Churches or to the purblind nation as I see they do but Sirs if you be true constituted Churches of Christ indeed I do not say you are nor is it my businâ—…sse here to prove you are not though you are not till you own his baptism but if you be as you imagine you are know that Christ hath set in his Church Aâ—…stles or Messengers to be sent forth not by the State but by the Church it 〈◊〉 â—…o preach his Gospel to the world at the Churches and not the worlds charges and 〈◊〉 preach the Gospel to the Parishes without pilling the poor parish people â—…king way for the Gospâ—…l and the truth by force and law whether they be free to have it to buy and receive it on such terms as you tender it on yea or no therefore send forth and maintain your messengers among your selves you are rich enough and let them preach the Gospel to them gather Churches but alas now I think out how can they preach the Gospel by the halves and gather true constituted Churches that yet own not as ye O Independents yet do not all the principles of the oracles of God nor all the first doctrines of Christ as that of baptismâ—… laying on of hands upon which together with the rest the true visible Church stands as on her foundation and are yet not onely unbaptized but unwilling to be baptized or to baptize with any other baptism then that Rantism that ran down hither through Rome You propound that when any of the Pastors of right constituted Churches dye or leave them to take up some other imployment they choose and present another Pastor within six moneths and may have one settled among them within 12 moneths by approbation from the said Committe or to dissolve or disperse themselves into other Churches Good Sirs what mean you by this shall the Parliament and their Committees never have their liberty to attend onely and perfectly the true liberties of the subject nor be at quiet from this wearisome work of approving and setling of ministers that are men mostly so unsetled in their minds that they 'l never if they have such liberty to leave as you
what need else of causing the pulpit to be washed as I have heard one of our Kentish Clergy men did his after two tradesmen had preached there in his absence they think they are men meliore luto of some better mould and taller by far in Gods affections then the People are This conceit makes them go apart look upon themselves as sons of Anack their Brethren as Grashoppers shun commerce and society with them as with publicans and sinners In detestation of whom as not consecrated they say Odi Profanum vulgâ—…s and in a kind of proverbiall spel procul hinc procul este profani anâ—… as dislike of others so 2. Dislike of their own places is another cause of the Heresies of the Clergy the foot will be the hand or not of the body the hand will be the head or else will be no body at all the Servant regarding neither the Councell nor the command nor the Example of his Master who came not to minister to but to minister and gave in charge that there should be no dominion among his disdiples and bade them that meant to be greatest to be last and least would needs be above his Master and he that was sent greater then he that sent him and by this he entred exceedingly into error the Minister could not indure to be the foot to have the whole body of the Church stand above himself though sure if he were as a king is Major singulis yet he is Minor omnibus and must stoop to the vote of the congregation he could not bear it to be the hand onely to execute what the head directed in but he must be the head to give laws and ordinances of his own Corah could not be content with his place but sought the Priests Office the CCClergy could not be contented with such Shepheardship as the Gospel had at first but they must need be made Priests after that more pompous way of the law nor to be Priests onely in sensu diviso from all the Saints but they must seek the High Priests office too and have Arch-Patriachs Arch-Bishops Lord Bishops c. they could not brook it to be amonst the Saints as them that serve but they must be as they that sit at meat having all others to serve them and in no mean manner neither have some of their Holinesses been served when Kings and Emperours have stood bâ—…e before them bare foot at their dooâ—…s as Henry the fourth Emperour and his wife and son did at Pope Adrians gate before they were admitted to the speech of him and not onely so but held their stirrups also and lay down to have their necks trod upon by him as Frederick Barbarossa did to Pope Gregory saying non tibi sed Petro and was answered again by the proud Prelate et 〈◊〉 et Petro in a word have held it honour enough to kiss his feet In the state Absoloms ambition O that I were a Iudge was the cause of his rebellion and the same kind of aspiring mind after no lesse then all power both in heaven and earth Church and State too made the Clergy when time best served their ambitious turn to rebell so abominably against all civil power as not onely to exempt themselves fully from the jurisdiction of Temporal Princes but most wickedly to subjugate all civil power to such depency on them and their Lord God the Pope that when they have not been slaves to the Clergies Imperious will and carnal concernments he hath took upon him to act according to that power he claimes most blasphemously saying by me Kings raign to force them to surrender their crownes and sacrifice their lives too to his lust witnesse the case of King Iohn here in England and in scorn to kick off the crowns of Emperours with his feet and in testimony of their taking all civill power as well as spiritual to themselves Eugenius the second took on him within the Roman territory the authority of creating Earls Dukes and Knights as the Exarchate had done before him Helin p. 182. also Innocent the third held a councel in Rome in which it was enacted that the Pope should have the correction of all Christian Princes and that no Emperour should be acknowledged till he had sworn obedience unto him Helin p. 184. upon the same ambitious account Pope Boniface the eight by a general bull exempted the Clergy from all taxes and subsidies to Temporal Princes whereupon Edward the first put the Clâ—…gy out of the protection of him and his laws by which course the Popes bull left râ—…ring here in England He. G. p. 184. the same Boniface boasted one day in his pontisicâ—…l attire with the keyes of the Kingdom of heaven in his hand that all spiritual power was committed to him and the next day in the Robes of an Emperour with a naked sword born before him that all civill power was committed to him also ecce duo gladii hic yea after the translation of the Eâ—…pire from France to Germany the Popes began to make open protestation that the Pontifical dignity was rather to give laws to the Emperours then to receive any from them Helin G. p. 188. and as in the state ambition so in the Church the desâ—…re of a change from Membership to Mastership from Servantship to Lordship over the true Clergy is the true cause of the Clergies Heresie and Schism for being raised by earthly power and greatnesse they forgot the sal vation of souls sanctity of life and the commandements of God propgation of Religion charity toward men and to raise armes to make warre against Christians to invent new devises for getting money to prophane sacred things for their own end to enrich their kindred and children was their onely study saith Helin out of Guiciardine Geog. p. 188. 3. Gloriae secularis â—…ucupium a desire to be somebody Iudas Thudas Simon Magus are Instances of it which Simon sin'd and erred so grossely out of his vain glorious desire to be lookt upon as some great one as to offer to buy the gift of the holy spirit for money of which sin and error of Simon no men under heaven are more guilty then the CCClergy for as they endeavour to to get gifts and endowments for the honour office of ministry in the Church by laying out money at Schooles and purchasing to themselves degrees as if the spirit must undoubtedly gift men for the Ministry that mean to bestow themselves that way when once they are train'd up to be Masters of Arts in the university so to say nothing how they pay for their ordination and actual admission into the function it self when so fitted though themselves call it Simony or the sin of Simon to buy spiritual livings these with them we see are the gifts of the holy spirit yet such is their unsatiable greedinesse after glory and greatnesse in the world that as hateful a sin as Simony seems to be among them few of their
2. 9. 10. 11. 3. 10. 11. 12. 13. c. ad finum 4. 7. ad 13. 20. 21. 5. 1. 2. Ep. 5. 3. Ep. 1. is that more excellent way which the Apostle Paul so magnifies to the Church of Corinth as that without which all other gifts tongues of men and angels prophecy understanding of mysteries knowledge faith of miracles liberality to the poor exposing the body to be burned can make a man no better then as sounding brasse and a tinkling cymbal yea knowledge puffs up and so plucks down the true Church but love edifieth buildeth it and pulls down nothing but BBBabylon 1 Cor. 8. 1. love sufereth long and is kind love envieth not love aunteth not it self rashly is not puffed up doth not behave it self unseeemly seeketh not her own is not easily provoked thinketh none evil rejoiceth not in iniquity but rejoiceth in the truth beareth all things believe all things hopeth all things endureth all things 1 Cor. 13. strengthneth all things beautifieth all things composeth all things the contrary to which weakneth marreth ruinateth consumeth Gal. 5. confoundeth all in the Church Iam. 3. it is not apt to see things amisse more then she must needs and if it cannot but see them she will hide and cover them what she may with a safe conscience especially the nakednesse of her father and the shame of her mother unless they both prove so abominably impudent and shamelesse as like to the false National and Parochial Churches and their ghostly fathers palpably to play the harlot under pretence of holinesse to the Lord and then she may not hold her peace but cry out upon 't as she will not be held accessary to their sins and guilty of the losse of love to the Lord her self â—…he â—…xtenuates faults in very enemies so far as they are enemies to us onely and not God for she hates them that hate him and can shew but little favour to their faults however she will not aggravate them in brethren it is not a light matter will work dislike in her of the brotherhood much lesse departnre and divorce she covers a multitude of offences and will not upon such trivial ones such meer mole-hills as the sensualists of these times stumble at in the true Churches break forth into diffemper and rage oh where is the charity of the true Church in these times Where in the Cherub that covereth certainly if this of love had been the temper of all Christians and disciples in the true Churches as t is pretended to be theirs in the highest by such as are gone out from them mistaking lust for love the breach the rent of the Ranters from the true Church had not been so great nor the wound or separation of that Schismatick so grievous it must be a great and unsufferable crime and that evidently proved must make charity break the bonds of peace even that of perverting the primitive Gospel changing Christs laws and falsifying his ordinances in their forms and subjects depraving his Divine institutions defiling corrupting violating adulterating his holy will and testament worshipping God in vain teaching for doctrine the traditions of men and she will not then depart by separation till she despaires of Redresse which was the Protestants case with their once holy mother the Church of Rome when she prov'd a strumpet the Presbyterian with their Ghostly fathers the Prelatick Priests the Independents with the Presbyters the Baptists with the Independents and all the rest but not the Seekers case with the Baptists for they act in all things according to the primitive pattern shewed in the word as for all the rest viz. the Po-Prela-Presbyter-Independent Pastoralty and people they are altogether out of the way and more or lesse corrupt and traditional in their constitutions and dispensations to this day 8. If doubts arise about the true form and right subjects of baptism go not to Seducers or parish PPPriests for resolution for they are not very well resolved about it some saying t is of God some of men some that t is to be done to this end and purpose some to that some upon one kind of account some upon another as is discovered above in the Re-Review they pretend at least to be seekers themselves and pray for more light for both themselves and their people yet smoother it still as it rises upon them yea many of them are so taken up with minding means and money that they mean not to find truth nor follow it faster then it goes along with tith go not therefore I say to them That is dubius ad dubios caecus ad caecos saith Tertullian in another case for the blind to be lead by the blind yea these are the blind guides of their blinder people whom having themselves forgotten Christs Law they cause to erre these are the staff to which people trust and lean that declare their own falsehoods instead of Christs truth these are the stocks of which they ask councel that would have all men hang up on their mouths and take things for truth as they come out by common consent from them and tell us that Gods advice is Ask the Priest and so it was concerning the Law Hag. 2. 12 for the Priests lips should keep knowledge and they should seek the Law at his mouth but verily as t was said of the Priests of old Mal. 2. 1. ad 10. so may it much more truly be said now the Priests will not hear the Lords commâ—…ndements and will not lay it to heart to give glory to his name therefore God sends a curse upon them and blasts their understandings and blinds their eyes and curses their blessings because they lay it not to heart Indeed they bid us Ask the Priest as if they were very forward to resolve men but alas as many of them are not much minded to be resolved themselves in that point which intrenches too much upon their interest so much lesse are they minded for the most part in order to the resolution of others to render any reason of their way of baptism at all before their people I have been more then either an eye or an ear witnesse of not onely the rigid refusals to answer but also the rough repulses that have been given by some of chiefest note in our County of Kent to such as have never so modestly propounded questions to them or demanded an account of the truth of their practise in their publick places And how no answer but no answer Dr. Chamberlain had from Dr. Gouge to this question Whether the sprinkling of Infants were of God or man is known sufficiently to all though it was pressed on him in three or four letters by all the rationall and Christian considerations that could be possible yea though he intreated him to return him an answer for his own sake to return him an answer for Dr. Gouges own sake to return him an answer for the peoples sake to return him an answer