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 laying on of hands onely but plurally 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 are fain to expresse it your selves when you speak plurally of it in your fifth question had he meant more kinds of imposition of hands then one for though hands be the plurall number yet laying on which is the phrase you speak to or else you speak nihil ad Rhombum is a substantive of the singular number both in the English and in the Greek and suppose the spirit had spoken plurally of more imposions of hands then one must that that was Act. 8 17-19.6 on baptized believers be ever the more excluded or the more incuded rather in all likelyhood among the rest and because the Apostle does not speak particularly enough nor distinguish nor expresse plainly enough what he means by shewing the end purpose and event of the imposition here spoken of therefore belike he meant that no body should ever own this principle at all but the truth is he speaks of no more impositions then one Therefore to conclude with the Enquirers question propounded thus to themselves we desire to know what safety it is for any man to conclude that question to be worthy of an answer that is so falsely grounded as this of the Enquirers is and to conclude that Heb. 6.2 is meant of more layings on of hands when it expresly speaks but of one And so dear Friends whom I love too well to spare speaking plainly to you in a case wherein upon occasion of your putting on too too rashly in print little lesse then against it a precious truth of Christ lyes at stake between us since you are pleased to urge and importune us so earnestly at the close of your questions by the opportunity that you have thereby put into our hands to justify our practise viz. laying on of hands upon all baptized believers as we love the glory of God and the promoting of that which we so highly esteem and hold to be truth as we will declare our love to the truth by countenancing men who diligently make search after it as we tender the union and communion of the Churches c. that we would discharge our duty and try if we could make it appear by the word of God which I confesse with you is able to instruct us in all things and therefore though much might be said from the constant practise of the Churches in and bordering upon the primitive times to the further clearing up of the truth in this point yea men far better studied that way then I am who yet see sufficiently to my satisfaction tell us that all Antiquity teacheth laying on of hands after baptism yea and some that never practised neither it nor true baptism yet I wave all such Arguments as of no weight without the word Since also you promise us that if we so do then you shall acknowledg the truth thereof to the glory of God and your own shame in being ignorant so long and speedily imbrace it if God so assist you by his word professing you will to that purpose expect our faithfull care to be expessed with chearfullnesse without making delaies in a matter of so great importance which may unite and establish us in one mind hereupon I could not in conscience but take so much notice of your questions they meeting me also just in the mouth whilest I was musing to say some little but not a quarter so much as here is to evince the noncessation of this service as well as that of baptism as to give this transient answer as I travel along being bound also as you hint to me to give to every one that asketh it a reason of the hope that 's in me with meeknesse and fear so desiring the Lords blessing upon it towards you and upon you in your examination of it and as you have light your execution according to it that such excaecation as the Ranter who is run out of the reach of reason hath by little and little queried himself into may never overtake you I remain both yours and every ones servant for Christs sake Thus much concerning the continuation of that practise of laying on of hands now as to the present use of the ordinances of breaking of bread and church-fellowship I shal speak but briefly to that forasmuch as these are services the continuance of which to the end is denied doctrinally by none for ought I know but the Ranter that is run up above all saving that the Rigid Presbyterians though in words they own the supper yet in works do deny it for many if not most of them live in the neglect of that administration of the supper in their parishes some four some five some six seven eight years without any use of it at all as if there were no such matter as that now in being for others I mean a certain mixt sort of Independents that are rife in these dayes they own and practise it and Church fellowship too more then enough unlesse more orderly in respect of that Antecedency to these of all the principles of the doctrine of Christ which ought to be now as it was in the primitive times which times they pretend to reform by taking in Omnium generum an Omnigatherum of persons men and women whom they take to be believers into fellowship in one visible body in breaking of bread and prayers some whereof having renounced their Rantism as null are truly baptized some as yet but meerly Rantized yet supposing themselves sufficiently baptized because of that which can be of no use to them as a sign for they remember it not some hanging in the air between both not satisfied whether they were truly baptized in infancy yea or no some doubting whether any water baptism at all be needful to be used in these times some convinc't that they ought to be baptized but not yet finding any Administrator that fits their fancies some resolved to be baptized but Christ who expects it from them must wait their leasure none reproving their procrastination nor saying to them as Ananias to Paul and now why tarriest thou arise and be baptized and wash away thy sins calling on the name of the Lord or as Peter to the Iews repent and be baptized Some resolving never to be baptized but roundly renouncing all water baptism as nothing concerning them yet leaving them at liberty to act according to their light that have a mind to submit to it and who see
such idiots as they are in the matters of thy Kingdom where doth thy truth meet with more difficult entrance more course entertainment more malitious accusatious more captious questions secret underminings open oppositions then among the CCChristian Ministry which therefore is not thine but Antichristian because it is both for thee and against thee yea who so blind as those that seem to themselves to be the onely Seers both for themselves and others ever seeking to thee for thy spirit yet ever resisting thy holy spirit speaking to them out of the mouths of babes as a very babler ever teaching yet never learning which be the first principles of thy doctrine ever serving thee yet ever thinking they do thee service when they affront thy servants O Lord let as many of them as do it ignorantly obtain thy mercy if it be thy will and let thy truth shine into their souls that they may be saved as for such as are more malevolently disposed if it may not be otherwise but that the main body of the CCClergy shall evermore be adversaries to thee and thy Clergy Amen sobeit And now have shewed the Reasons why God suffers Hereticks and hath suffered the Arch-heretick and Schismatick and mother of Abominations of all Christndom i. e. the CCClergy that have been Wolves rather then Pastors to Christs sheep the last of which reasons was this to provoke the true Pastors to diligence and watchfulnesse to prove them whether they be hirelings or not such as will flee when the wolf comes or lay down their lives for the sheep and having discovered whom I mean by Pastors viz. not the Priests but those of the truly gathered and constituted churches that have separated themselves from the Priest and his parish popish posture I proceed yet a little further For This last Reason administers the matter of this ensuing discourse concerning the wayes how Pastors of right constituted Churches such as those of the Baptists onely are should oppose or rather should have opposed the coming in of these wolves the CCClergy for the Pastors of old through their negligence did suffer them to come in and drive them out being entered What the Magistrates duty is in this case it presumes not to set down here partly because the Magistrates duty is discovered and discourst on above and partly because it presumes the Magistrate will be wise enough in this age to know what he is to do towards the freeing of himself from that infinit care and cumber that hath crusht him in former dayes by the CCClergies constant clacking to him to correct Hereticks Schismaticks and Sectaries and crying out to him to lend them his helping hand and the edge of his civil sword about Church-work yea and if God who did once put it into the hearts of the Kingdomes of the earth to fulfill his will and to agree and with one mind to give their power strength and Kingdom unto the beast and to serve the whore that rode them Rev. 17.13.17 and as ten horns to toss the Saints at her will will now put it into the minds of these ten horns even all the Kingdoms of Christndom to hate the whore and make her desolate and naked and eat her flesh and strip her of all her tith and spiritual glory revenue dignity and burn her with fire and in their rage to ruin great BBBabilon the City that in three PPParts or PPProud PPPriesthoods hath reigned over them as I believe he will Rev. 16.19 17.16.18 throughout as I can neither much help or hinder it so I find no warrant to cry Alas Alas for it as the Kings and Merchants that come down with her shall do but rather Allelujah with all the people Rev. 18.9.11.16.19.1.2.3 c. There are two publique wayes for private are suffering fastings and prayers and teares c. matters wherewith the CCClergy for the most part of them never yet kild themselves nor approved themselves yet as the Ministers of Christ by as his true Ministers did of old which have been practised by Pastors in those primitive dayes viz. Disputing Preaching concerning both which this discourse intends onely a short survey leaving the proceedings in them to their judgements whom God hath made faithful Disputation say our Ashford Disputants hath ever been decried by most iudicious and grave men Tertullian is bitter say they against it Perdes in contentione vocem nihil consequeris nisi vilem de blasphematione landem and I say so too a man may very easily wrangle ad ravim dispute himself hoarse and lose his tongue in contention and get nothing but a base repute of blasphemation specially when as t was at Ashford and somewhere else within a mile of an oak the contention is so sharp that there 's not onely six tongues to one or two talking for it tuning altogether against the truth but six bells balling out also to bear it down with And another magni res est periculi veterem fidem quasi novellam otiosa disputatione discutere and so indeed it is a matter of great disadvantage idlely to dispute the old faith as if it were some new one whereupon that truth may receive detriment by us in nothing henceforward we do all men to wit that howbeit the CCClergy and their creatures claim antiquity to be on their sides still both in the point of baptism and other differences between them and the men call'd Anabaptists and delude their people into a blind misbelief that all that truth which now comes to light is to be taken for granted to be heresie before hand new faith new wayes a new Gospel and this they do more easily and effectually by how much t is true that the fog of their errors hath been so thick that men can find but little of that which now shines forth in the dayes of our more immediate forefathers though there were many righteous men no question then disiring to see and hear what we now do and could not howbeit I say they have prepostest people thus yet in order to the dispossessing of them of that praejudication by reason whereof the primitive truth which however God winktwhile it was a time of ignorance must now it comes to light again be received in the love therof that they may be saved and in the rejection of which they will be damned 2 Thes. 2. gets little entertainment into their hearts I here proclaim it again to all people upon earth as that truth which as I have shewed above God will shew the Clergy once to their shame that the baptizing or dipping believing men and women in that way wherein we do it is no new faith practise nor baptism but that one only true baptism which was instituted by Christ and used in the primitive times of the Gospel and that their sprinkling infants is a meer trifle a toy a new trick and tradition of the church in its beginning to degenerate into darknesse and superstition and also that t is
in that truth on their side doth animate and assist them you meet them with staff and spear and humane accomplishments and they stand before you in the name of God and strength of that truth and true Israel of his whom you yet defie this makes Schoolmen like Schoolboyes under the rod when they are taken tardy in their exercise and see they are like to be whipt for it cry spare us in that their School-masters the Pope and Councels have overtaskt them and set them a Theam which Scripture whence onely they must fetch all their proofs saies just nothing of at all This makes the Disputers the Divines to come abroad a begging in print among the vulgar as you here do saying cover pass by bewayling the weakness of their Arguments their defects in disputing their presumption in entring the lists their non-preparation for the disputation because it s not the true Gospel they disputed for a very stripling may make a Gyant give back if he have hold on the hilt of his sword and the other thrust hard against the blade 't is hard for thee O Saul to kick against the pricks a learned lawyer may be at loss in a lame suit Asinus ad lyram may play his part better and make sweeter musick then the most accurate musitian that hath nothing to beat upon but a board it may well put any but the meer Sophister to his shifts to prove the moons made of green cheese and so 't will any save the meer self-seeker that is set to serve it out of a sight that he can serve himself of it and therefore is resolv'd to make any Argument serve turn even libet ergo licet rather then leave it to prove Infant-baptism much more Infant-rantism to be a good cause and yet the more 's the pitty this is the cause you have to make good and have been so bold as to stand up for which though your wishes are here that it may not suffer wrong through your defects yet mine are much rather that you may not suffer your selves to be wrong'd any more or to be wrong'd for ever through its defects for howbeit it flatters you into an opinion of its ability to be maintain'd by you by its appearing ability to maintain you yet you 'l find ith'end that by its fair flourishes it hath flusht you into more zeal then furnisht you with ability to maintain it when it shall have brought you to your choice of one of these two ex quibus minimum est eligengendum viz. either of Repentance from it and all other your Parochiall dead works tithes and other traditions that depend upon it upon a sight and acknowledgement that you have been mistaken about these as well as other Romish Remnants that you have seen cause through the Parliaments eyes to renounce since that long since Lutheran reformation which after longer standing out will be so much the harder Chapter for you Clergy men to run throw or else which is worse then nought of perseverance in your evil waies and dead works against light to prevent the other which last the Lord prevent from befalling any of you if it be his will Pre Who would not have presumed to have entered the lists c. Post. It had been no presumption in you had you been true Ministers of Christ and the cause you stood up in Christs cause indeed for grant it to be presumption in Vzziah to meddle in the publique service of the Temple and in Vzziah to put forth his hand to uphold the Ark and consequently for so you argue not we for men to meddle so as to minister to the Gospel publiquely in your Churches that are not in holy orders yet it is none vos Apello for the Priests or ordained Ministers of Christ to stand up any where in defence of Christs truth where it s traduced but rather duty which in speciall they stand bound to in that therefore you accounting your selves Christs Ministers do grant it to be presumption in you to put forth so publiquely when you saw it tottering you do no less thou give the cause you stood up in to be none of his as indeed it was not but your own and that was it only which made it presumption and very high presumption in you too in that you durst enter the lists against the Lord Iesus in in his own ordinance and that with such weak Arguments such flags as flam'd like swords but alas such as could not bear the brunt when it came to blows here how much less will they in that battel of the great day of God Almighty which is now marching apace upon you 'T is true therefore as you here confess you have been presumptuous and presumption is one of the most desperate sins that can be against Christ yet for all that in his name and as an Embassador from him though otherwise an unworthy and ever a contemptible creature in your eyes as though himself did beseech you by me I am bold to beg of you that you would not despair but come in and be reconciled to him presuming no more to stand up against him with such weak weapons as before least he tear you in pieces fall upon you and grind you to powder but sit down and humble your selves that you have stood so long in the way of Sinners so that they could not come to Christ through your Blurres lay down your arms and yield your selves prisoners to him stoop to that golden Scepter he yet holds out unto you own him as your King Priest and Prophet list no more against him but list your selves under him for he is gracious and will yet receive you and baptize you with his spirit if you turn at his reproof and repent and be baptized in water in his name for remission of sins Pro. 1.23 Act. 2.38 become little children in such a sense as you should be that you may be baptized and then be baptized in truth and in token for your memory hath lost your traditionary token sprinkling that hereafter you will not be ashamed to confess the faith of Christ crucified but manfully fight under his banner against sin the world and the devill and continue Christs faithful souldiers to your lives end How happy had it been for you if you had took quarter from Christ before this time for he would have given it and forgiven all your enmity against him in his truth but you are stiff-blades and your words have been stout against him you Clergy men are Lords you will not come neer but I beseech you become Lord beggars at the throne of grace as Brightman said truly the Bishops were for earthly honor at the thrones of Kings and Princes that you may have more of that grace and holiness to worship God with reverence according to his own will which God gives to all humble Suppliants then had you less learning and living then you have and more disgrace in this world then ever
which I dare say your memory is more tenacious of then of any other and I shall examine them as exactly as you you shall desire me Rantist First then let it be well considered what they say to the first thing This dousing over head and ears and under water saith Mr. Cook that you plead for as essential to baptism seems directly against the sixth Commandment and exposeth the person baptized to the danger of death For first suppose the party be fit for baptism as you account in the sharp winter as now believing professing c. he must immediately be taken to the River as your tenet seemes to hold and there plunged in over head and ears though he come forth covered with yâ—e But if he scape perishing with cold how can he scape being choaked and stiffled with the water if he must be plunged over head to signify his death to sin Secondly be kept under water to signifie his burial And Thirdly be taken up again as A. R. and you seem to reason But whatever be the danger of freezing or suffocation it seems this you hold the only baptism and therefore must not be swerved from p. 21. Thus he but more largely and plainly Mr. Baxter p. 134. That which is a plain breach of the sixth Commandement Thou shalt not kill is no Ordinance of God but a most haynous sin but the ordinary practise of baptizing by dipping over head in cold water as necessary is a plain breach of the sixt Commandment therefore And Mr. Craddock in his book of Gospel liberty shewes the Magistrate ought to restrain it to save the lives of his Subjects c. that it is flat Murder and no better being ordinarily and generally practised is undenyable to any understanding man for that which directly tendeth to overthrow mens lives being willfully done is plain Murder but the ordinary or general dipping of people over head in cold water doth tend directly to the overthrow of their health and lives and therefore it is murder here several answers are made saith Mr Baxter some vain some vile First Mr. T. saith that many are appointed the use of bathing as a remedy against diseases To which I reply saith he 1. though he be no Physitian yet his own reason should tell him t is no universal remedy 2. Few diseases have cold baths appointed them I have cause saith he to know a little more then every one in this and I dare say that in Cities like London and amongst Gentlewomen that have been tenderly brought up and Antient people and weak people and shop keepers especially women that take but little of the cold air the dipping them in the cold weather in cold water in the course of nature would kill hundreds and thousands of them either suddenly or by casting them into some Chronicle disease I know not what trick a covetous Land lord can find out to get his tenants â—â— dy apace that he may have new fines and heriots likelier then to encourage such Preachers that he may get them all to turn Anabaptists I wish that this devise saith be not it that countenanceth these men and covetous Phisitians me thinks saith he should not be much against them Catarrhes and obstructions which are the two great fountains of most mortall diseases in mans body could scarce have a more notable means to produce them where they are not or to increase them where they are Apoplexies Lethargies Palsies and all comatous diseases would be promoted by it so would Cephalalgies Hemicranies Phâ—hiseâ— debility of the stomach Crudities and almost all Feavers Dissenteries Diarraeas Colicks Illiack passions Convulsions Spasmes Tremors c. all Hepatick Splenetick Pulmoniack persons and Hipocrandriacks would soon have enough of it in a word saith he it is good for nothing but to dispatch men out of the world that are burthensome and to ranken Church yards But Mr. T. will salve all this for he saith that there is no necessity that it be in cold water To which I reply saith he 1. But then he forsaketh the generality of his partners in this opinion so much as we can learn who usually baptize in Rivers and ponds 2. And his warm bath would be very dangerous also 3. Where should this bath be prepared if in private it will scarce be a solemn engaging act if in the meeting place of the Church then 1. It will take no small room and require no small stir to have a bathiag place and water to dipp people over head 2. And if they do not run home quickly before they are well ingaged the hot bath will be turned to a cold one to them and make them repent this badge of repentance except they will have all things ready and be â—rought to bed also in the Church before the people 3. And it will be long ere Mr. T. can clear out of his reading Antiquity what Church had such a bathing place in it but me thinks they that call for Scripture for infant baptism should also bring Scripture for their baptizing in warm water but some say they may stay till the heat of summer when the water will be warm To which I reply saith he where is your Scripture for that I have proved the constant rule and Example of Scripture is clean contrary and requires that men be baptized when they are first made disciples and not stay till summer But some desperately conclude that if it be Gods way he will save our lives how probable soever the danger may seem I answer saith he that this is to begg the question nay I have shewed and am shewing that it is not Gods way God hath appointed no ordinances contrary to his great morall commands 2. God must not be tempted this was the devils trick to have drawn Christ under pretence of Scripture and trusting God to have cast himself into danger of death 3. So you might have said to the disciples that if it were Gods command to keep the Sabbath then they might not rub the ears of Corn for God could sustain them without 4. If it were a duty yet when it is inconsistent with a greater duty it is at that time a sin for it is alwaies a sin to prefer a lesser duty before a greater for the duty of self preservation is a morall naturall duty and baptizing is but positive c. God hath not appointed ordinances in his Church that will destroy men except they be preserved by Miracles for then it were a tying himself to a constant working of Miracles c. So that I conclude saith Mr. Baxter if Murder be a sin then dipping over head in cold water in England is a sin and if those that would make it mens religion to murder themselves and urge it on their consciences as their duty are not to be suffered in a Common-Wealth any more then High way Murderers then judge how these Anabaptists that teach the necessity of such dipping are to be suffered Thus you
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. B for 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 Math 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 cause to learn then which I testify to Mr. Bs. face that there is no other way whereby we can make disciples of Christ persons being properly called disciples of disco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to learn and I blush at that bald stuff wherewith he strives and streines his wits till he becomes ridiculous to make the denomination of disciple appear to be due to infants p. 23. as namely Because they are taken into Christs school and Kingdome i. e. his visible Church whereas t is before persons are taken into this School that they are disciples therefore not by it also because they are not lesse docible then some bruits as if some brutes are so docible as to deserve the name of disciples of Christ therfore much more infants because Mothers Nurses teach them by gesture action and voice partly and dishearten and take them off from vices and if not at first to know Christ yet if any of the duty of a rationall creature it is somewhat somewhat indeed but nothing to purpose for as if mothers could take them off from vices in such meer nonage wherein you baptize them as or if they could learn them any of a natural creatures duty so young as at eight or nine daies old as if to learn the duty of a rational creature which many a man learns but no infants could denominate disciples of Christ because Christ can teach them immediately by his spirit if they can learn nothing of their parents by action and voice from which Christ can teach them to denominate believers infants disciples of Christ before we have any evidence that he does teach them any more then other infants that must be no disciples when Christ can teach these as well as those I cannot conceive the foppery of it it is so great because when a Philosopher was hired to teach a man and his children those were children disciples of that Philosopher as if ever any wise man did hire another wise man to teach him and his nine daies old infants because infants can so quickly learn to know father and mother and what they mean in their speeches and actions as if so quickly as you baptize them and lastly as if this will be an accurate account for baptizing of infants and accepted as an answer of Christs commission who there bids us teach or make persons disciples to plead thus viz. Lord we could not teach infants nor make them thy disciples by teaching yet seeing they could quickly learn to know father and mother we supposed upon this and several such like reasons that the name disciple of Christ was their due and so that t was our duty to baptize them Moreover Ad hominem as he saies of the word holy p. 82. So I of the term disciple whose constant meaning is one that hath learnt as Mat. 11.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Iohn 6.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that hath learned we shall have better defence before the Iudgement seat of Christ for taking the term disciple in that sense as the Scripture uses it in scores of times viz. for persons learnt or taught then they that take it for indocible infants a sense the Scripture never uses it in at all but a hundred times otherwise to say nothing of Iohn 8.31 Luke 14.26.33 where Christ saies if we do what I am sure infants do not we are and if we do not what infants cannot do we cannot be his disciples Secondly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is teach them i. e. the Gospel so none are here bid to be baptized but the very same individual persons that are bid also to be taught first baptizing them and after teaching them again whom those persons in the Nations whom they have taught onely and not their infants for we may as well say the men that they never taught as them since Christ hath in precepto conjoined teaching or our discipling and baptizing together and infants cannot by our teaching of them be discipled visibly The argument in its true form is this viz. What Christ hath conjoined i. e. in his commission for baptizing that man must not separate i. e. in his practise But Christ hath conjoined our discipling persons and baptizing them in his commission for baptizing as a standing course to the end of the world as Mat. 28.19.20 shews Ergo no man must separate these two in his practise If Dr. Featley were alive to answer this he would happily say t is no Topical but a Sophistical Syllogism for when A. R. makes much what the like from Mar. 16.16 viz. What God hath joined together no man ought to separate But faith and baptism God hath joined together Acts 8.37 Ergo faith and baptism none ought to separate He saies there 's a double falacy in it viz. homonimiae or ambiguity in the premises i e. in the termes joined together for it may be meant saith he either in precepto and that no man denyeth or insubeâ—cto the subject i. e. so as to say that all that are baptized have faith and none have faith but the baptized and in this sense it is apparently false saith
so we cannot say nor do the Apostles speak concerning baptism viz. one man believeth that having the spirit he may but needs not be baptized another who is weak must needs be baptized let every one do as they see good or are satisfied in this case if they be baptized they have not sinned and if they never be baptized they have not sinned c. nay both Christ and they speak here in way of peremptory determination of all persons to one point for whereas if baptism were a matter thus left to our minds Christ must have said to his disciples go teach all nations every creature baptizing as many of those you make disciples onely as judge it needful as have a mind to it not teaching them to observe that outward rite any further then they please and Ananias to Paul and Peter to those he preacht to Act. 2. Act. 10. must have said repent and believe remission of sins and call on the name of the Lord and if any of you be so mindeed you may be baptized in water in token of Christs death burial and resurrection but those that seem to themselves to be as well without it may forbear we have no power either to forbid it or force them to it but they say clean otherwise viz. Go teach all Nations baptizing them teaching them to observe all things whatsoever I command you and now why tarriest thou arise and be baptized â—nd wash away thy sins c. repent and be baptized every one of you in the name of Iesus c. who can forbid water why these i. e. all these should not be baptized c. all which if it do not import and expresse water baptism to be every ones duty and not any ones liberty onely then my understanding stands under a cloud of utter darknesse Yea verily t is very remarkable in my mind and as well worth our heeding as any thing else in this case that when Paul in his trembling and astonished condition enquired of the Lord what he would have him to do the first thing and well nigh the onely thing that the word expresses that Christ by the mouth of Ananias declared to him as his will at that time which was immediately after his conversion was this duty of baptism see Act. 6.9 and the trembling and astonished said Lord what wilt thou have me to do and the Lord said unto him arise and go into the City and it shall be told thee what thou must do which passage Paul relating of himself Act. 22.10 expresses it thus viz. and I said what shall I do Lord and the Lord said to me arise and go into Damascus and there it shall be told thee of all things which are appointed for thee to do Now when he was come into Damascus Ananias speaks thus to him v. 14. the God of our fathers hath chosen thee that thou should know his will But what part of Christs will doth the word say Ananias there makes known to Paul in that place as that which at that time he must do and was appointed that he should do no more then what is exprest in these words Act. 22. v. 15.16 thou shalt be his witnesse unto all men of that thou hast seen and heard And now why tarriest thou arise and be baptized and wash away thy sins calling on the name of the Lord. And as Peter in his first preaching the praeceptory part of Christs Gospel to the Jews when they enquired what they should do and to the company at Cornelius's house and Ananias in his to Paul when he quaeried what he should do did preach baptism as the will of Christ concerning them as well as repentance prayer and such like duties so we shall find it was the constant course of all other primitive preachers in their preachings of Christ to any people to hold forth baptism to them as that which was to be submitted to by them out of hand after faith and repentance professed and also the constant course of persons converted to the faith without delay to submit to that dispensation accordingly for howbeit the very form of words wherein they spake to them concerning baptism and prest it upon believers as their duty is not set down syllabically in every place where its evident yet most manifestly evident and past all doubt it is to any but such as seeing will not see that in their doctrine they delivered the mind of Christ to people in this point of baptism and commanded it too even in those places where the Scripture doth not expresse what they said or else how it came to passe that their converts were acquainted with it so as readily to imbrace it and some of them to demand it as we find they did I know not unless we shall imagine they knew and owned it by some divine immediate instinct Acts 16.13.14.15 it s said that the Lord opening the heart of Lydia so that she attended unto the things which were spoken by Paul she was baptized and her houshold who undoubtedly attended to the things that Paul preached together with her doth not this palpably presuppose that baptism was one of those things spoken by Paul and prest upon that Auditory or else how came she to know it and also to what purpose did she perform it likewise Act. 16.30.31.32.33 to the Jaylor asking Sirs what must I do to be saved its said that Paul and Silas preached the word of the Lord and to all that were in his house but what word of the Lord was it that they spake to them indeed the summe of their doctrine is not set down but that the doctrine of baptism was some of it as well as faith which is expressely set down as that which concerned them in the first place is clear or else it s a mystery to me how he and all his who are said v. 34. to believe in the Lord together with him should come to understand that they ought to be baptized much more to submit to be baptized straightway â—o Act. 18.8 it s said that Crispus the chief ruler of the Synagogue and all his house and many of the Corinthians hearing the word bâ—lieved and were baptized which how or why they should suffer themselves to be if the word they then heard none of which is set down did not hold forth baptism as well as faith I cannot possibly conjecture in like manner we read Act. 8.4 that Philip went to Samaria and preached Christ to them and v. 12. that when they believed the things spoken by Philip pertaining to the Kingdom of God and the name of Iesus Christ they were baptized both men and women yea and this not a service they submitted to on their own heads in their own names as that which had they been so pleased they might as well have forborn but v. 16. they were baptized in the name of the Lord Iesus it s said also v. 35. of the Eunuch that Philip preached unto him
Iesus not one jot of Philips sermon unto him is set down but the next newes we hear is this v. 36. that coming to a certain water in the way the Eunuch desired to be baptized saying see here is water what hinder why I may not be baptized doth not all this plainly import howbeit what Philip preached to the Samaritans and the Eunuch is not extant expressely in any particulars thereof yet he preached the ends and â—uses of bapâ—ism to them and prest the practise thereof upon them how else could they have known it why else did they both do and desire it we see then how the first preachers of the Gospel Ananias Philip Peter Paul are said all along to preach Christ and Jesus and the things concerning the kingdome of God and the name Jesus Christ and the word of the Lord and peace by Jesus and things that we must do and that are appointed for us to do and what we ought to do and the things that were commanded them of God to command us in his name and yet preacht baptism still as well as faith repentance and salvation and so he seems to me to this day to preach Christ but by the halves that preaches salvation by Christ faith in Christ and not baptism in the name of Christ for remission of sins And as this doctrine of water baptism was thus universally preached in Christs name as his will concerning those that were converted and discipled in obedience punctually to Christs Commission in that kind Mat. 28.18.19.20 in those primitive ages of the Gospel so was it as universally imbraced and obeyed by them that were made disciples in 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 bailt 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 Buâ— 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
foregoing it s also evident that some of the Church of the Galatians were not baptized for the same expression is used concerning them Gal. 3.27 from which two instances it is apparent that baptism is neither necessary to make a Saint or to render him capable of Church-fellowship Baptist. As many as is a phrase that where it s used doth not alwayes nay doth never of it self necessarily expresse and imply not all or but some onely of the things or persons spoken of in the words that border about it but as it may happen pro re substrata according to the nature of the matter in hand and according as the sense thereof is manifest by the foregoing and following sentences expressing or implying it so that sometimes you shall find it signifying but some onely or a part exclusively of others or the rest of the body spoken to or spoken of thereabout and sometimes no lesse then the whole of it neither is it apparent whether a or but some onely is the sense of this term as many as where ere t is used but as t is made appear by the context or some circumstances in it and not a jot lesse then this is said by your self in that very objection of yours I am now answering to for of Iohn 1.12 as many as received him to them gave he power these words plainly intimate say you that some of them i. e. the Jews whom its said he came to did not receive Christ and for my part I grant they do so signfie in that place but why or how doth it appear that they must needs signifie there that but some of the Jews received him It appeareth not by any usuall or constant sense of the words as many as as if they alwayes sounded forth but some and never all of such or such subjects as are spoken of but it appeareth say you by the words immediately foregoing in which veâ—ily you say right for the words foregoing do plainly shew what the sense of these words As many as is in this Scripture for forasmuch as it s said plainly above that he came to his own and his own received him not i. e. for the generality of them rejected him therefore it s undeniably evident that here the words as many as received him do intimate that some did not receceive him but if you should take these words as many as received him abstract from what 's said above viz. that his own for the most part did not receive him then they were not necessarily to be so understood neither could they simply of themselves intimate so much and as these words as many as considered abstractively from the context or speeches adjacent are not of themselves termes so necessarily exclusive of some as they are conclusive of some so considered in a right reference to the rest of the words preceding and succeeding among which they have their place they will be found sometimes conclusive of no lesse then all those persons or things there spoken of e. g. if I were speaking of the whole company of men in the great ship or Royal Soveraign as Paul does to the whole Church at Galatia and say you are all in a pretty safe condition for as many of you have been admitted into that strong ship cannot likely be sunk does not the word as many of you signifie all the men he speaks to even the whole company of them that are in the ship and not some of them onely so and no otherwise is it to be understood in these two Scriptures viz. Rom. 6.2 Gal. 3.27 where you would needs have these words viz. as many of us and as many of you as were as have been baptized into Christ necessarily to intimate no more but that onely some of the believing Romans and some of the Galatians were baptized and to be conclusive of some in each of these two churches and exclusive of the rest even of them as being not baptized whereas there is nothing in the world more plain then this that these words Rom. 6. as many of us Gal. 3. as many of you as have been baptized c. if considered with that due relation they bear and stand in to the words foregoing or following do intimate to us that the whole Church of the Romans that were to reckon on themselves as dead to sin and bound to live to it no longer and that certainly was no lesse then the whole were baptized and that all the Churches in Galatia or all the believers among the Galatians were baptized Yea if the scope of the Apostle Paul in both the places be observed we shall find that he makes this no other then an argument and uses it as a certain medium or motive whereby to perswade the Romans that they were all to dy to sin and now to live to it no longer and to prove the Galatians even all of them to be visibly to us at least the sons of God by faith in Christ because they were all of them baptized into Christ and thereby had visibly put him on First take notice that the businesse he would perswade the whole Church at Rome to and prove to be the duty of them all is this that they should now dy to sin have no more to do with sin and live to God now how does he prove that and go about to perswade them to it which is his businesse throwout that whole chapter Rom. 6. no otherway as I find but by imminding them of it that by their being buried with Christ in baptism this not only was signifyed to them but also became the duty of them all and that so strictly that howbeit before not so obliged yet from thenceforth they must crucify the old man and utterly abolish the body of sin and live to righteousnesse what shall we saith he for so his sense is continue in sin i. e. we that are dead to it and have been all baptized into Christ in token of it God forbid know ye not that every one that 's baptized into Christ is baptized into his death yea therfore t is that we i. e. all we still himself and the whole Church to whom he writes are buryed with Christ in baptism into death c. to shew that as Christ dyed and rose again so we also should walk in newnesse of life for if we i. e. all we have been planted together i. e. in baptism the lively â—esemblance of it into the likenesse of his death we shall be also in the likenesse of his resurrection c and so he goes on moving them all now to lead a new life and to be servants to righteousnesse by the consideration of the great engagements to Godward that lay upon them all since such time as they were baptized and forasmuch as you say they had all obeyed from the heart the form of doctrine delivered unto them you therein contradict your self and confesse no lesse then we assert viz. that they were all
baptized for that form of doctrine that was at first delivered to them was the form of doctrine spoken of Heb. 6.1 2. even the six first principles of the oracles of God of the doctrine of Christ which as they are here called a form of doctrine so there are called the foundation or ABC of a Christian and of the Church as also Eph. 2 20. the foundation of the Prophets and Apostles i. e. the first doctrine of Christ on which they built the Church of which baptism is there said to be a part yea and that very phrase of Paul Rom. 6.17 viz. ye were the servants of sin but ye have obeyed from the heart that form of doctrine which was delivered to you is no other then a further prosecution and inculcation of the former argument upon the whole Church of the Romans still and is as much as if the had said ye were once i. e. before your baptism the Servants of sin and then nothing but sin could be expected from you but now the case is otherwise you have all obeyed the form of doctrine delivered i. e. have professed your repentance from dead works and faith and been baptized into Christ and thereby listed your selves visibly under him as his Souldiers and are hereby become Servants to righteousnesse therefore now you must not let sin have dominion over you This verily is the very meaning of the Apostle in the whole chapter yea and in those very words know you not that as many of us as have been baptized viz. not to have us suppose that but some of them had been baptized but to give them to understand that as all of them had been baptized so as many as are baptized into Christ are baptized into his death in token of it that they should now all become new creatures if we speak his mind in a Syllogistical form it runs thus viz. As many of us as are baptized must know this that we are baptized into Christs death and therefore must dy to sin and live holily But we have been all baptized or buried with Christ in baptism into his death Therefore we must all dy to sin and live holily If this were not his sense but we must take the words as many of us as have been baptized to be conclusive of himself and but some of that Church and exclusive of the rest of them as to baptism then I testify they are much more exclusive of many of theâ— from that duty of dying to sin which he there presses upon the whole Church by the consideration of their being baptized yea if that phrase as many of us as have been baptized doth intimate to us that not all but some only of the believing Româ— had bin baptizd then it must needs intimate to us that not all but some of the believing Româ— were engaged by their baptism and pressed by Paul in that chap. from the consideration of their death and burial with Christ in baptism to dy to sin and live to righteousnesse which no rational man can imagine but rather as they were all urged by an Argument drawn from their baptism to live to God so they had assuredly been all of them baptized And the same may be said of that same phrase as t is used to the Galatians Gal. 3. to whom Pauls drift was to prove what he had said of them all in the verse above v. 26. viz. that they were all the children of God by faith in Christ and how doth he prove it that they were so no otherwise but by this Medium viz. that they had been all baptized you are all the children of God by faith in Christ for as many of you as have been baptized into Christ have visibly put him on and thereby declared you have faith in him which having you are the children of God in form his Argument runs thus viz. As many of you as have been baptized into Christ have put on Christ and are thereby apparently declared to be the children of God by faith in him But you have been all baptized into Christ c. Ergo c. This must needs be his sense here too or else if the term as many of you as have been baptized must not be taken as conclusive of all the Galatians to whom he writes but exclusive of some of them from baptism it must be exclusive of the same persons from being proved by Pauls Argument drawn from their baptism to to be the children of God as many as received him to them gave he power to be come the Sons of God is as much as to say he gave power to become the sons of God to no more then such as received him so as many of you as have been baptized into Christ have put on Christ and are thereby visibly declared to be the children of God by faith in him though it do not signify that all the Galatians had not been baptized but some of them onely yet it signifies this however that no more then such as had been baptized into Christ had put him on and were thereby declared to be Gods children and consequently that if but some of the Galatians were baptized but some of them onely appeared to be Gods children which were absurd to think and would render Paul as contradictory to himself in the verse above where he saies ye are all the children of God so very ridiculous in his Argument and render his proof as pedling as if he had said thus by way of position viz. you are all even every one of you the children of God and then by way of proof thus viz. for some of you have been baptized and by that baptism of yours are declared so to be though the rest are not Ranterist You make baptism I perceive very needfull but the Apostle Peter who very well understood the Commission given to him and the rest of his fellow Apostles Matth. 28 29 20. Mark 16.15.16 when he speaketh of the baptism that saveth 1 Pet. 3.21 least any should think that he meant the baptism of water whereof we speak by which the filth of the body is put away he excludeth the putting away the filth of the flesh and places baptism wholly in the answer of a good conscience towards God neither can any man truely say that by putting away of the filth of the flesh is here to be understood the putting away of the â—ilthy works of the flesh for then could it neither be excluded from salvation which is promised them which mortify the deeds of the flesh but walk after the spirit Rom. 8.1.17 nor opposed to the answer of a good conscience which springs from the putting away of dead works such as the works of the flesh are for he only is truly said to have a good conscience who is not conscious to himself of walking according to the flesh Baptist. That by the words putting away the filth of the flesh is meant that bare outward dispensation of water
the shadowes flie away and Christ comes as a swift Roe and young heart upon the mountains of Bether so that now we are to exercise our selves rather unto Godlinesse for all bodily exercises as baptism breaking bread and Church order c. profit little besides t was said there should be a falling away from all those forms of worship and the way of ordinances which was in the primitive times 2 Thess. 2.3 and a treading down of the holy City and Temple Rev. 11.1.2 as to the form it then stood in both which have fell out also accordingly so that there hath been a taking of all that dispensation of ordinances in their primitive purity totally out of the way therefore now we are to meddle no more with them at all at least unless we had some extraordinary Prophets as the Iews had after the treading down of their temple and and worship to satisfie and shew us that its the mind of the Lord we should set up that old fabrick and form again Baptist. This is the old tune which you and your followers have been used to sing in any time this seven year which yet I could never learn to this day distinctly to sing in after you and I am perswaded never shall unlesse I could hear more clearnesse and distinction in the sound then yet I do to whom while I sound how sutable your sense is to the sense of Scripture you are Barbarians when you speak thus That Christ now comes in the light and power of his spirit as a swift Roe and hart upon these mountains of division that now are between the PPPriests among themselves and between others and them and that abundance of light comes dispelling that fog and smoak of mens traditions which hath risen out of the bottomlesse pit and of a long time darkned the Sun and the air and the hearts of people all this I grant but that this coming of his doth put an end a ne plus ultra to any one of his own traditions or ordinances that were instituted by him and in his name delivered to the Churches in the primitive times as a part of his will and testament then this is as hard a lesson for me to learn as t is for some to learn that t is their duty to be baptized for assuredly nothing but Christs own personal coming shall put a period to any one tittle of his Gospel will and Testament or of that outward dispensation which by appointment from himself was then in force and therefore to neither baptism imposition of hands or Churchfellowship in breaking bread every of which most undoubtedly was a part of the preceptory part of Christs Gospel in those daies and of that new Testament ratified in his blood 1 Cor. 11.25 which gospel testament and holy will of his that he as a great Prophet left in charge for all men to observe when he went away Mat. 28.20 Mark 13.34 Luke 19.17 to the 28. and not any new one delivered since is the very same according to which he will judge all men at his return any part of which therefore in either promise or precept suppose but the ordinances of it for I am sure it was a testament and Gospel that had ordinances then wo be to that man or angel that shall once dare to declare as null yea let no man flatter himself and delude others with pretences of an Angelical Seraphical life to be led now in an higher kind of way then the Saints and Churches did in the primitive ages of the Gospel for I tell that man that if he were not only appearing to himself to be wrapt up above Paul but really an angel from heaven and not Christ himself who when he comes personally shall say indeed unto his servants come up higher he must be Aaathema preaching and holding forth other then what the Apostles at first delivered to the Churches of Galatia who received the Gospel with the outward ordinances and Church order thereof Gal. 1.6.7.8.9.11.12 compared with 1 Cor. 11.23.24 c. in which Scriptures its evident that the whole intire Gospel which was preached then by Paul who received it together with the ordinances of baptism Gal. 3.27 and the supper not of man but of the Lord was strictly required to be kept without hearkning to any other things then what were then delivered and received in the Churches though spoke by an angel from heaven or their very selves who at first preached them who if ever any such thing should have fallen out as their falling off from that truth and contradicting themselves for so doing must have been held accursed yea if Paul himself should have come some 100â— of years after to the Churches of Galatia and gainsaid what he had said before saying you received the Gospel from me at first with ordinances but now you may let the ordinances of it alone it s enough for you to believe onely and live up to God in the spirit he had condemned himself to cursing out of his own mouth if then the Apostles that at first gave out the Gospel to the world were not on pain of being accursed to preach any other then what at first they preached what cursing attends thee O wretched Ranter that deifiest thy self and takest upon thee not onely to deny but to defie the Gospel of Christ in the ordinances of it and the holy oracles of the living God Thou tellest us of a coming of Christ by his spirit into the hearts of men after which there need be no more use of ordinances that when Paul saies men must continue breaking bread till he come he means till he comes in spirit but I tell thee if the right eye of reason were not utterly darkned in thee thou couldâ— not but understand that till he come 1 Cor. 11. speaks of the same time as Christ himself speaks of when he saies to his Church in Thyatira Rev. 2.25.26 which were then in a Church posture and under the use of ordinances that which ye havâ— already hold faâ—t till I come and that that time was no other then the end of this world which he shall put a period to by his personal coming is cleared by the verse following he that over cometh and keepeth my works unto the end to him will I give power over the nations where by the end as he means the same period he pointed at before in that phrase till I come so he means the time of Christs second coming to judgement to raign at the end of this world mentioned Mat. 24.3 and in scores of Places more and not the time of his coming by his spirit unto men for so he was come and hath come more or lesse well nigh as soon as and even ever since he went away yea according to his promise he soon sent his spirit to abide with his people in their observation of his commandements and not otherwise as a comforter in the absence of his person Iohn
Ministry But I pray God they may never meddle more with the Ministry that are incouraged to enter on it with respect to maintenance such ever more maimed then maintained the Gospel such which loved the gold of the altar dearer then the altar and Corban more then conscience and minded the wages more then the work as exceptis excepiendis some few onely excepted the national Ministry ever did since donations of dignities from Temporal Princes fell upon them were ever more murderers then Ministers of the Gospel nil tam sanctum the Heathen said but gold would expugne it You would be rich and so fall into temptation and a snare and into many foolish and hurtful lusts that drown men in destruction and perdition your love of money was the mother of all mischief which while you coveted after you were seduced from the faith yea in these daies wherein you vow and protest for the faith as if you would fain follow on to find it fully as t was once delivered to the Saints you l neither find it further nor follow it faster then it keeps pace with your outward enjoyments so that we may say truely Quantum quisque sua nummorum servat in arcâ tantum habet et fidei so much money as you can get by it so much faith religion reformation you l be for and no more yea like Lawyers that look more at the greatnesse of the fee then the goodnesse of the cause nay being feed better leave their old Clients and turn to the other side so do many of you in these daies wherein many run to and fro that knowledge may be increased turn to and fro that livings may still be established on you from masse to liturgy and back again and back again and then to the directory from all which while you stood in the practise of them there was no moving you by Scripture nor reason but qui pecunia non movetur hunc dignum spectatu arbitramur But you plead that the mouth of the Ox must not be muzzled that treadeth out the Corn that t is the will of God that such as have sown in the Church spiritual things should reap their carnal things that such as preach the Gospel should live of the Gospel I answer t is most true there is a power and liberty allowed â—or such as serve the Church to eat and to drink and to subsist in case they cannot subsist otherwise at the charges of the Church when she sets them a part for her service 1 Cor. 9. but it is most commendable and thankworthy in the Ministry to serve the Church and preach the Gospel freely and as far as t is possible not to be burdensome in this kind at all as namely in case they have any estates of their own or can improve themselves in any such outward employment labor or lawful calling wherby to obtain a competent livelyhood and lay out themselves and the gifts that Christ hath freely given them in the service of Christ freely too as men may do many times if they be not idle and loving their own ease more then to ease the church of Christ of unnecâ—ssary pressures in their purses And thus the Apostle Paul and the first Ministers of the Gospel did and though they pleaded a power to live upon them in case they could not live without them that the Church might know it to be their duty freely to minister to their Ministers necessities when they saw them willing freely to expose themselves to necessiâ—ies for the truths sake rather then seek superfluities to themselves yet they did not use that power they had much lesse abuse it too make a trade of it but did rather suffer all things that they might make the Gospel as little chargeable as might me 1 Cor. 9.12.18 yea they received wages sometimes when they went out to warfare i. e. to preach the Gospel up and down so as was utterly inconsistent with the totall maintaining of themselves which while they abode more settledly at one place they did attend to with their own hands for its evident that to this end they might not hinder the Gospell from taking place in mens hearts by seeming too much to make a trade of it they laboured working with their own hands as oft as they could conveniently and their own hands ministred to their own necessities and they had some honest outward occupation as also Christ himself had and followed too till he was wholly taken up in travel to preach the truth therefore Mark. 6.3 is not this the Carpenter wherein they wrought at all times saving when they were actually imployed in some service of preaching to the world writing disputing visiting c. as is plain to him that consults these Scriptures in the last of which least any should think they did more then Ministers now need to do Paul saies plainly they did not use their power that they might be an ensample to others to follow them so Act. 20.35 and therefore howbeit he bids Timothy that was a Minister of the Gospel not entangle himself in the affairs of this life for t is not good indeed that Ministers mind the world so much as to cumber themselves with over much business in it that they may be more free then other men to please Christ who calls them in a more special sense then all Christians to be his souldiers yet I believe he is far from prohibiting him in that speech from following any civil calling at all for in the very verse before 2 Tim. 2.3.4 he bids him endure hardnesse as a good Souldier of Iesus Christ yea Ministers of all men should be patient of all things for the Gospel sake that they hinder it not by their delicacy viz. of hard work sometimes and hard fare too if occasion be and hunger and thirst and cold and nakednesse and extremities and necessities and distresses rather then lie too heavy upon the flock of Christ which is a litâ—le flock and those few mostly poor folks too in this world though rich in faith that may have more mind then ability to Minister to their Ministers and many of them more need to be ministred to by their Ministers if at any time they have abundance then to have their houshold-stuff strein'd and sold as poor folks kettles pots pans and platters are by the Priests and their publican tith-gatherers to pay them You tell us that the first Ministers were gifted from God to preach the Gospel ex tempore and therefore well might they work and yet easily preach the Gospel too but the Ministers now must attain to it by much study and hard pains and therefore had need to be sequestred wholly from all earthly imployments that they may give themselves wholly to that work of preaching and to have such sufficiency of means allowed them as may free them from all thoughts of other things and furnish them to buy abundance of books without which tooles you say in
not chuse nor own them to be their Ministers at all for though the Messengers whose ministry lay mostly in preaching to the world and assisting all the Churches where they came might and did as occasion was not otherwise take wages of more Churches then one and sometimes of some churches that might be richer and more free to do other Churches service that might happily be neither so full nor forward as see 2 Cor. 11.8 yet the Scripture speaks thus that such should eat of the flock that feed it 1 Cor. 9. much lesse did the Pastor of one Church ever take pay of the Pastor of another in the primitive times But you parish Priests claim pay often of other flocks then your own of the people of other parishes that you never preach to of the gathered Churches and their Ministers too as they happen to live or to have or use houses or lands within such or such precincts that never own you nor never will do to be their Pastors Yea so it falls out sometimes when one man occupies several pieces of land in so many several parishes that if not seven yet four or five Priests take hold on the skirt of one poor sheep of Christ that belongs to some seperated congregation or other and ownes never a one of them all to be his Pastor saying we must have so much of thee for such land that lyes in such a place and so you shall have several sheepheards at once at sharing time upon the back of one sheep every one of them pretending to have some right or other to share him when none of them all have any interest in him at all as his sheep whilest he stands in relation to some other pastor yea the true church may say of the Clergy constreining her to pay to them and so to serve their false church and Ministry as the spouse saith Cant. 1. they made me keeper of their vineyard paymaster to their Priests but my own vineyard have I not kept nor paid to my own pastors for indeed how can they pay to these and them too 4. This is to be done gratis willingly and freely to by the church but not wickedly to be forced from them by a foraneous power and by other weapons then those of the Churches warfare which are not guns prisons summons before Committees strainings trebble dammages nor taxes from the civil Magistrates in whose nations the churches live for no minister of Christs flock did ever run to beg of the civil Magistrate to force his flock to feed him and to flea his flock for him with his cutlash if he could not constrain him by the consideration of his love and service and freenes and forwardnesse of his own accord for their good as freely again to consider the necessity of his condition and that is no wise in the way of tithes neither But the parish Priest will not be contented with what is freely given him by them that own him nor them that own him not and are none of his neither but he will have it whether they will or no and be his own carver too and have the tith which Christ never alloted him to take or rather the sixt if it be of corn considering the Husbandmans charges of plowing sowing reaping binding and standing to all hazard for the Parson takes no paines but to take the cleare tenth when its ready shockt to his hands and is at no charges at all save barely what it costs him to carry into his barn and this he will have by fair meanes or foul it matters not in what ravenous hasty trebble dammaging forcible shameful scraping ridiculous way so he have it Populus me sibilet at mihi plando c. I blush to see their basenesse in this particular 5. T is the Ministers duty to preach constanly to be instant in season and out of season to do his work as an Evangelist and fulfil his ministry and that frely whether the Church do their work their duty to him yea or no yea if from the world he be rewarded with naught but stripes mocks fcosss and all the base usage that may be yea the spoiling of his goods yet must he preach if he be a messenger to them and if his flock be so poor that they cannot or so hard hearted that they will not minister to his necessities yet necessity lyes on him and wo to him if he preach not and if he be able help not those that are poor among them too But many of you Priests if ye have never so much meanes of your own beside whereby you are called to relieve such poor people as you rather peel if it be but two pence almost that you say is due from them will have your pay or else it may chance to cost them three times three pence and a better penny before you have done with them you know no more necessitie lying on you to feed them then lies upon the people to feed you though they be far poorer then your selves and you better fed then they taught no pay no preach is your principle so far at least that if one people give better pay and one flock better milk then another you are not onely under a liberty but under a clear call also to leave one and cleave to the other 6. T is the Gospel he is to preach too or else he can claim nothing at all by any order of Christ the Church is not bound to maintain men though in the name of ministers that preach down that preach against the Gospel But the Lord will maintain a poor people in these latter daies that shall maintain it to the faces of you PPPriesthood of the Nations that you have been and still are till you repent and be baptized in the name of the Lord Jesus for remission of sins the most inveterate enemies the pure primitive Gospel hath or ever had since you reigned to this very day yet for all this you must be maintained under the notion of the ministers of the Gospel and that too in part by them that preach the Gospel freely and a thousand fold more truely purely perfectly and plainly then your selves do whether you do the work or no yea though you work against the Gospel yet you must have Gospel wages thus run greedily after the error of Balaam for reward though you have forsaken the right way and are gone astray from the Gospel and are found defying and some of you cursing rather then building up and blessing the true Israel of God that do his will yet following the way of Balaam the son of Bosor you love and look to have wages and that of Israel too for this unrighteousnesse 2 Pet. 15. Iude 11. But the love of the wages of Balaam St. Iude and St. Peter too makes the character of false teachers cursed speakers Thus though you do not what is your duty to the people which if you did Christs people at least and from