of them had I not been so well acquainted with them and their expressions of this nature yea I perswade my selfe that they are so well knowne to every Professor of Christ as that they think I have not spoken more then they would performe in case the Apostles were extant amongst us yea it is cleerly apparent that they have done now doe and hereafter will doe as much as I have spoken Christ telleth his Disciples that he that dispised them dispised him and is it not their daily custome to deride the Professors of Christ with taunting language and in so doing they doe not only reproach the Brethren who practise according to the example of the Apostles but the Apostles themselves who left us the examples to follow and in villifying them it must consequently follow that they doe the like to our Saviour himselfe who saith of them and so consequently of his Professors He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. Now these being such a sort of people how is it possible they should be thought fit instruments to execute the Apostles office in the now gathering of the Church and people of God out of their Antichristian estate and condition being it selfe predominant over them as if a Devill would perswade a man to Christianity SECT 7. Obj. THey have the same calling that the rest of the Clergy of the Kingdome have and therefore why may they not be made use of as well as the other Ans All that are so called are under an Antichristian calling The Antichristian call to the Ministâ—y ought to be relinquished by all such as have taken it upon them whatever they be which ought to be relinquished for the calling you speake of viz. by Bishops may fitly be compared to a scarlet Coate lined with a course cotten the one shaming the other but there is a calling whose inside doth excell the outside viz. the calling by the Spirit by which he that hath it is inabled both to testifie himselfe and others and no man ought to take this calling upon him but he that is so called of God as was Aaron the other calling therefore is to be disclaimed of all that hath it whatsoever they be Obj. You formerly said that none are immediately called to that office in these times wherefore then speake you of the calling of the Spirit to that office Ans He must first have the Spirit of God or else he is utterly unfit for that office for he must have his calling from God as wel as from the Church or he can be no true Minister of Jesus Christ for the Church desiring his Spirituall gifts are thereby incouraged to accept of him as a Minister sent them by God The calling by the Bishops a delusion so that the other calling by the Bishops is a meere delusion because they judged only by the letter and not by the Spirit viz. by gifts in humane learning which is foolishnesse with God 1 Cor. 3. 19. it principally tending to â—dorâ—e the outward man touching their civill deportment to and for the State Obj. How are you able to distinguish who is called by the Spirit and who is not Ans By their fruites for otherwise our Saviour expresseth these words in vaine By their fruits you shall know them rendring also this reason for it Doe men gather grapes of thornes or figgs of brambles Mat. 7. 16. SECT 8. Obj. WHat are the simptoms or fruits whereby you know that Ministers are not called by the Spirit Ans There are many signes and markes to know them as I How such Priests may be known who have not the true calling viz. Such as preach out of envie or to cause contention have already instanced I will therefore only insist upon these foure particulars 1. They are such as preach Christ out of envie 1 Cor. 3. 3. or to cause contention amongst the people of God such as were the Pharisees which came from Judea to Antioch Act. 15. 1. 5. such were also the false Apostles of whom the Apostles of Christ much complained of for opposing their Doctrine as Himineus Alexander c. And such are the rayling Rabshakeys of this Kingdome whether Prelaticants or Presbiterians whose sole delight is to villifie such of the Members of Christ with their scurralous language as doe the nearest correspond with the Apostles both for paines in the Ministry as also in a contentednesse with what the people of God will freely bestow upon them for their paines in the labour of the Lord for their soules 2. They are such as desire to shew themselves rather Schollars Such as rather desire to shew themselves schollars them edificers then edificers such as will familiarly speake Greek and Latine to them that cannot read English that will dish up their Sermonds with such a garnish of Rethoricall elocution as the silly Auditors stand amazed at these be the boone Athenian-like blades who guild their Pulpit expressions with tearmes of Art these are the brave Aronicall Ruffians of these dayes which if their black Velvet and Satine were metamorphized into Chrimson which would farre better suit with their life and conversation there would be no greater Gallants in the Nation SECT 9. Such as esteem more of the fleece then of the flock 3. THey that esteeme more of the flesh then of the fleece that with the covitous Wooer inquireth rather what the woman these Preachers and casters out of Devils did was meerly for their owne advantage and selfe ends albeit they did it in pretence of doing Christ service instance in Judas Simon Magus VVhat the Priests of these times preach for and the Damsell which had the Spirit of Divination Act. 16. 16. and so it is with many of the Prelaticall and Presbiterian Priests who though they pretend that they preach to gaine Soules to Christ yet is it meerly for matter of maintenance by Tithes and the like Antichristian allowances which if once taken away it wil quickly be discerned how many of them wil preach for couscience sakes SECT 2. Obj. THese casters out of Devils did the parties good whom they released of the uncleane spirits although they perished themselves Ans I confesse that such sorts of people by Gods permission Carnall men cannot give spirituall comfort may doe many things which may tend to the corporall or temporall good of men as these casters out of Devils did to them who were possessed of them as also by them whom they terme Wise men or Wizzards who by their Art can helpe a man again to such things as are lost or stolne from him or the like albeit in the act they both indanger their Soules the one taking an unwarrantable course to gaine them and the other an unlawfull action to accomplish them but that such carnall people can produce spirituall good to the Soule I utterly deny Obj. The Apostle saith that he was glad that Christ
immitate but they never invocated any but the Lord Jehovah and Christ in him as the Scriptures doe plentifully prove therefore the Adoration or praying to Angels is a superstitious and new device of Doctrine and ought to be rejected Isa 63. 16. Object Jacobs Ladder on which the Angels ascended and descended from heaven doth intimate that they did not only reveale unto us the counsells of God and execute his will but also report unto God our prayers vowes and necessities Ans We grant that the Angels doe report unto God the affaires of the world the Acts and Gests of men and so their supplications in generall but this they doe as Messengers not as Mediators the Prophet Zachary sheweth a distinct office of the Angelicall Spirits and Jesus Christ there called the Angell of the Lord where they viz. the Angels returns this answer to God We have gone through the world and behold all the world sitteth still and is at rest But the Angel of the Lord Christ the Mediator of the Church steppeth forth and prayeth O Lord of Hoast how long wilt thou be unmindfull of Jerusalem so that albeit the Angels are witnesses of our devotions and beholders of our teares and plaints yet have they no office of Mediatorship neither have we any warrant to pray unto them SECT 2. Object IT is said Gen. 17. 3. that Abraham fell upon his face and talked with God which doubtlesse was an Angel by the like expressions in the 18. Chap. c. Ans If that were an Angell in the person of God which talked Angels will not be worshipped with Abraham then was it no gesture of Adoration in that Abraham fell on his face for the Angels will not suffer men to worship them Rev. 22. 9. but if they will needs have it Adoration then it was God that talked with him as the words of the Text intimateth Again though Abraham had said to his Servant that the Angel should goe before him Chap. 24. ver 7. yet read we not that the Servant did pray to the Angel that was appointed to be president of his journey but solely directeth his prayer unto God as in the 12. vers which example our Saviour himself urgeth Mat. 4. 10. Thou shalt worship the Lord thy God and him only shalt thou serve Obj. Jacob prayeth that the Angel blesse the children Gen. 48. 16. and Moses wisheth the good will of him that dwels in the Bush to come upon the head of Joseph Deut. 33. 16. Ans We deny not but that Angels as well as men may instrumentally pronounce the blessings of God as from him and in his name but not originally and so to be resorted and prayed unto as the Authors and fountaines of blessings 2. It is without example in Scripture to wish any blessing but from God the Father and the Lord Jesus Christ as the Apostle Paul confirmeth Rom. 15. 30. 2 Cor. 13. 11. Phil. 4. 6 7. Col. 5. 15. 3. The Angel whom Jacob there speaketh of is in the same place called the God of his fathers Exod. 3. 6. 4. Moses also calleth him that dwelleth in the Bush Jehovah verse 13. SECT 3. Object IOhn wisheth grace and peace to be given to him that was and is and is to come and from the seven Spirits which is before the Throne that is from the seven Angels Therefore Angels though they blesse not as the authors of Grace yet a blessing may be asked of them as impetrators and intercessors of the same at the hands of God as also Gen. 32. 29. where the Angel is said to blesse Jacob. Ans That was not an Angel but the Son of God which â—â— was no Angel but Christ that wrestled with Jacob. wrestled with Jacob because it belongeth not to Angels to blesse but to God himselfe for spirituall blessings are either conferred by the Author thereof which is only God or by the Mediator thereof which is Jesus Christ or by the messengers or instruments thereof which may be as well Angels and Men for as Isaac blessed Jacob and Jacob his sonnes ministerially only as being Gods mouth to pronounce them so Angels likewise may be the Messengers or instruments of Gods blessing and not otherwise For the Apostle saith that every good and perfect gift commeth from God Jam. 1. 17. neither are the Angels to be sâ—ed unto for any spirituall or temporall blessing but only God for if any one Lack wisdome saith the same Apostle let him aske it of God Jam. 1. 5. and so consequently in any other thing yea the promise is made only to such as aske in Christs name Joh. 16. 23. and no otherwise and as to that place in the Revelations where mention is made of the seven Spirits we must understand the Spirit of God with his manifold graces for the seven Spirits are also said to be the seven lamps of fire burning before the Throne they are also termed the seven eyes of the Lambe all which doe intimate as formerly SECT 4. THe arguments which the Papists use to justifie their Invocation of Saints departed are chiefly these which follow to which I shall return an answer Obj. Saints doe pray for us and therefore we may and ought to pray to them that they pray for us is proved by these places of Scripture viz. Exod. 32. 13. where Moses desireth God to remember Abraham Isaac and his servants And Baruch 3. 4. where he saith O Lord God Almighty heare now the prayer of the dead Israelites with 2 Maccabees 14 15. where Onias spake and said this is a lover of the Brethren who prayeth much for the people Jeremiah the Prophet of the Lord. Ans To the testimony cited out of Baruch and the Maccabees they prove nothing because they are no Books of the Cannonicall Scripture 2. The other testimonies are impertinently alleadged for Moses maketh not mention of the prayers which Abraham Isaac and Jacob should make for the people but of the Covenant which the Lord made with them true the Saints doe pray to God by their generall wishes that the kingdome of God were accomplished as Rev. 6. 10. but our particular necessities they know not and so doth not make particular requests for us therefore the argument followeth not that they pray by their generall desires for the Church that therefore they pray for us in particular Again seeing these Papists hold that the Patriarcks and Fathers of the Old Testament were in Limbus Patrum a dungeon of darknesse and a member or part of Hell they doe absolutely contradict themselves in making them Mediators and Intercessors in heaven neither was Moses request for the merits or worthinesse of the Fathers but in respect of the Messiah which was promised for neither was Abraham himself justified by his merits but by faith as Paul sheweth Rom. 4. 30. SECT 5. Obj. GOd telleth Abimelech that Abraham was a Prophet and should pray for him Gen. 20. 7. Ans That place doth not make for the
sometimes were disobedient Ans Those imaginations are contrary to Scripture for out of Out of Hell is no redemption Hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from them to us Luk. 16. 26. Again Hell is thus described Where the worme dyeth not and the fire never goeth out Mark 9. 45. the worme of the conscience in everlasting fire shall torment the wicked and therefore that place in Peter or the other cannot be understood of the descending of Christs Soule into Hell for Christ cannot be said to be quickned or made alive in his Spiâ—â—â— that is his Soule because it was not subject to death and 〈…〉 fore by the word soule or spirit they truly understand the Divine power of Christ whereby he preached to Noah 2. If there were preaching in Hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle only speaketh of such as were disobedient but they were not delivered by Christ 4. It cannot be shewed in all the Scripture where the resceptacle of the soules of the faithfull and beleevers is called a prison SECT 13. Object TO proceed where we left God is Almighty and therefore can doe what he will Ans That God is Almighty because he can doe all things is VVhy God is said to be Almighty to prove that he is not Almighty for all things he cannot doe As he cannot deny himself he cannot restore virginity being once violated he cannot sinne because there is no superiour above him but that he may doe all things what he will but he hath no will or pleasure to make his Sonne a lyar or to make his Scriptures false and yet notwithstanding he is Almighty and may doe what he will and thus they alledge that God by his power might make Christs body in many places but they forget to prove that he hath done so Obj. God worketh by Myracles and therefore he may doe it though to us it seeme not to be done Ans As before I desire to know where God hath promised to doe so we read that the shadow of Peter did heale many Act. 5. 15. and yet the shadow was not Peters owne person We read also that Napkins and Handkerchiefes were carried from Paul to many that was sick and possessed with unclean spirits and they received their healths Act. 19. 12. and yet it were a madnesse to think that Pauls body had been actually in those things which was sent from him to them which were diseased or possessed with the unclean Spirits so that these their assertions being proved false by Scripture we may conclude against them all that Christs body is but in one place only As concerning his flesh the Church injoyed him but a few dayes but as he is God he is every where and at all times by his grace providence and Divine Nature His Naturall Body which was borne of the Virgine dyed rose for us and sitteth on the right hand of God he went away by that which was but in one place he stayed by that which was in all places he ascended above all Heavens in his body but he departed not hence in his Majesty Again to shew the unmesurablenesse of his God-head he saith to his Disciples Loe I am with you ever even to the end of the world Mat. 28. 20. and how could he ascend into Heaven but as he was locall and very Man and how he is present with the faithfull but because he is unmeasurable and very God SECT 14. Against the reservation of Reliques in the Sacrament Obj. HAving thus as I conceive manifested their errour aforesaid I shall say something concerning their superstitious reservation of the Reliques of the Sacrament which they gather from Gods command to the Israelites to keep a gomer of Manna Exod. 13. 32. to evidence to their posterity how and by what meanes they were sustained and preserved in the Wildernesse for so many yeares Ans That Relique was an holy Relique kept by the Commandment of God not to be adored and worshipped but to put the people in minde of that benefit in feeding of their Fathers in the Wildernesse but the keeping of this Relique doth offend against all these rules As 1. God hath not commanded them to keep any such thing 2. In that they shew them to the people for adoration and not for the commemoration of any benefit 3. The Manna which putrified being one day kept contrary to the Commandement of God Exod. 16. 20. indures many hundreds of yeares by his appointment but Popish Reliques are not preserved from putrifying therefore God hath not ordained them so to be kept 4. God commanded that no part of the Pascall Lambe should be reserved untill the morning which doubtlesse was to take away the cause of superstition lest they might have adored and abused the Reliques of the Passeover which charge given to the Israelites may also reprove the superstition of the Papists which doe reserve the Reliques of the Sacrament and of Saints carrying them about to sick folkes as things of great vertue and holinesse Obj. Josephs bones was carried from Aegypt to Cannan Gen. 50. 26. ergo the Reliques of Saints may be preserved Ans Joseph was laid in a Coffin they did not rake out his ushes and take his bones and carry them about to work Miracles as the Papists seeme to doe by the bodies of Saints if they be their bodies and in that Joseph desired to be carried to the Land of promise the Scriptures directly sheweth the cause to have been the profession of their faith and hope that the Land of promise should be given unto them as Joseph had formerly said in these words God shall surely visite you and you shall carry my bones hence Gen. â—0 25. SECT 15. Against the posture of kneeling to the Sacrament A Word also as touching the gestures and deportments of the body in the act of receiving the Sacrament which hath been variable according to the manner of the Countries where it hath been and is administred as it was the custome of the Jewes to sit upon the ground as Christ leaning upon Johns breast at Supper which is imitated now by the Irish but the Communion of the body and blood of Christ is called the Lords Supper and sitting being an accustomed gesture amongst us at our ordinary suppers therefore sitting is a gesture most stress for such an 〈◊〉 Again some Churches use the posture of standing as well as sitting in imitation of the Passeover but we never read that the Apostles kneeted at the Sacrament for so to doe is directly Idolatry and Superstition as may thus appeare For to worship God in act or desort a creature is Idolatry and Popery but such is their kneeling ergo 2. To worship Christs Man-hood as present when it is absent is Idolatry but Christs locall body is in Heaven as I have
religions Reason as was never yet in any age attained unto for the men of purest reason as the old Philosophers never attained further then the knowledge of some things infinite which they did not know a Religion of Morall righteousnesse and purity and some Sacrifices of attonement c. and there is not any Religion in the world Jewish or Turkish but they are made up of carnall principles and are founded upon reason and nature but this Gospel Religion hath opened a new way to salvation a way of worship crosse to all Methods and Heb. 4. 12 1 Pet. 1 19 wâ—yes of reason the word opening new wayes by a new Spirit purifying naturall reason into more divine and glorious notions then reason ever attained bringing in a way of beleeving and placing a Religion placed upon a spirituall perswasion called faith which is more proportionable to an infinite God and an infinite way and depth of Salvation then reason ever invented For the Soule to beleeve upon one even Jesus Christ in whom God hath laid up all love and fulnesse and so for man to come one with him who is God and Man And there cannot be a more rationall way for man to become one with God then by one that is both God and Man SECT 4. 10. THat the Scriptures or Gospel of the New Testament being a many hundred yeares old as from the Apostles even in that originall we have them no very materiall difference is to be found albeit the Copies have passed through the greatest Apostacy God restraining Antichrists power to corrupt them materially in the originall to advantage their Heresies and corruptions which very constant preservation of truth in the very midst of the enemies of truth is both a constant and standing Miracle of it selfe and so we need not stay for a Ministry with Miracle seeing we have a word with Miracle which in its matter subject power speaking of God of his Son God and Man of his Spirit the actor in man from both by way of outward ordinances of the depths windings and workings of reason c. and is of as much efficacy to perswade as any thing else we can have and though there be not such pouring out of Spirit and such gifts as beleevers may and shall have yet all beleevers ought to practice so farre of the outward ordinances as is cleerly revealed which conviction of his I suppose is sufficient to disswade any rationall man from thinking that either Miracles or new gifts of Tongues is now requisite for the gathering the Church of Christ out of Antichristianisme as there was in the Apostles time out of Judisme and Heathenisme Thus have I by Gods assistance confuted the tenents of the Atheists Anti-scripturians Papists Pellagians Armenians Antinomians Seekers Annabaptists saving that tenent from which they have their denomination which I shall hereafter discourse of in its more proper place and in the confutation of these former opinions is sufficiently confuted that other râ—bble of Schisms and Heresies which are new coyned with the Presbiterian stampe unlesse it be the Quakers divorcers and Soul-sleepers which if there be any such as I hardly beleeve they may tell thee 1. That when they be hungry or thirsty they wil remember themselves and the second That to the pure all things are pure and aske the third which part of the St. Theife was with Christ in Paradice that day after his Passion Luk. 23. 24. CHAP. VIII The eighth Chapter treateth of Prelaciâ— SECT 1. IN the next place by the same assistance I A preface to the Proteâ—â—ant intend to prosecute the discovery of all the Reliques of Popery which is yet harboured in any other opinions now extant amongst us in this Nation in hope that each â—pinionist will be as willing to imbrace the truth as it is willing to offer it selfe unto him and in regard the chiefe cause of the quarrell amongst us in matters of Religion consisteth in observing or not observing of Ceremonies which in respect of their long continuance is the greater cause that mens mindes are hardly perswaded from them as also in regard of the outward â—stentation or Aronicall glory which they retaine I will therefore take some paines to discover the ridiculousnesse of those needlesse Ceremonies which is yet fostered amongst many thousands in this Nation being verily perswaded that after they once see the vanity of them and how punctually they are against the precepts of Christ and his Apostles they will utterly renounce them albeit they have hitherto so much delighted themselves in them By which meanes their consciences being convinced they may use the Apostles word in the Apostles sence and say What pleasure had we then in those things whereof we are now ashamed And contrariwise if any whom I have or shall convince remaine refractory and obstinate it will be a meanes to leave them without excuse in regard they refuse to have their understandings eluminated loving darknesse rather then light because their deeds are evill Joh. 3. 19. SECT 2. ANd in the first place I will incounter with such who call Châ—istians the most proper â—itle of the Disciples of Câ—â—â—st Act. 11. 26. themselves Protestants being ashamed of the name Christian which the Apostles and Disciples of the Primative Church tooke upon them as an ornament of their profession being deriveâ— from their Masters name whom they professed to serve these Protestants or rather Prelatticants in regard of their deare affections to Bishops and their Popish Ceremonies and superiority being over-ruled by Satans pollicy which is to draw us to the outward imitation of Ceremonies that thereby we might leave the substance have under pretence of decencie and order and as it were to step out of the way to bring the Papists in to them maintained these their superstitions but by wofull experience they have found a contrary effect for instead of so doing the Papists have caught the most of them so that now they would rather be deprived of their Lives and Fortunes then part with such Toyes Now in regard I would shew them the vanity of each of their Their mistake in the Church errours I will first begin with their opinion touching the sanctity and inherent holinesse which they attribute to that place which they call the Church which indeed is not the Church but meerly a Meeting-place for the Church The true Church of Jesus Christ being a company of Men or Women or both acknowledging or worshipping the true God being gathered into A diffinitionâ— of the Church of Christ a Body or Fellowship by the Word and Baptisme whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie in his heavenly Kingdome SECT 3. ANd as they are mistaken in the Church so are they also in Their mistake in the sanctity â—r inherent holinesse they attribute to their Steeple-houses the sanctity and holinesse which they attribute to that place which they so terme for
of it they possitively conclude that it must be so of necessity although in the truth of the assertion it is no way agreeable to the will and appointment of Jesus Christ and thus have the rude multitudes been deluded by their Orthodoxall men for many ages who have purposely and knowingly kept the people in this blinde obedience for their owne particular advantage SECT 5. OF the like stampe is the signe of the Crosse which they use in Of the Crosse in Baptisme Baptisme being no more practised by the Apostles then the former for if they had without doubt they would have left some president for it in their writings which is not in the least to be found as mentioned to any such purpose as their Orthodoxall men very well know Historians say that this Ceremony of making The first use of the Crosse Crosses tooke its rise in the Primative times upon this occasion viz. The Pagans having the predominant power over Christians did in derision of Christ whom the Christians adored erected Crosses because he was hanged upon such an one hereupon the Christians to shew themselves not ashamed of such a God as did not despise so ignominious a death for the love he had to his elect did also make Crosses themselves in signification that they willingly owned that God whom the Pagans so much derided Now there being no such cause for the continuance of such Ceremonies viz. no people so shamelesly impudent why should not the effect cease viz. materiall Crosses for otherwise it was never used in Baptisme untill the Idolatrous and Superstitious Papists brought it in as a Sacramentall and signifying signe which being scandalous and having no ground from the Word as also never so used before amongst Christians or at the least by Christs Apostles as also abolished by all the reforming Churches it ought not to be approved or tollerated by us SECT 6. THeir confirmation or laying on of hands is also of the same Oâ— confirmation and laying on of hands linage for though the Apostles had power to give the Holy Ghost to whom they were directed so to doe by a secret inspiration of the same Spirit it doth not follow that the Mitered Bishops hath the like priviledge or power to grant the like strength of Spirituall grace in that manner and that for these reasons 1. Because they are usurpers of that Office and calling which Bishops usurpers of their office was conferred by Christ or his Apostles and so cannot any way justly claime any such power and anthority as the Apostles had which may appeare in that Christ did not commit the Government of his Church to dumbe Priests for whom he sent he sent to preach Luke 10. and not to make Crucifixes and blesse Altars or to observe mens traditions he meant not to play a Pagiant that men should disguise themselves by wearing Rochets Copes Surplices c. neither to preach his Gospel with windy eloquence but in the celestiall power of the Spirit as the Apostle saith 1 Cor. 2. 1. 4. but all these are done by these Prelates ergo not fit instruments to preach the Gospel SECT 7. Obj. PAul saith that he that desireth the office of a Bishop desireth a good worke Ans The Apostle in that place doth not meane a Bishop in his Bishop and Elder taken for one and the same Christ doâ—h not commit the government of hâ—s Church to dumbe Priests Palfrey standing like an Image but these words Shepheard Minister Bishop Elder c. are taken in holy Scripture for one and the same witnesse the Apostle Peter who termeth himselfe an Elder 1 Pet. 5. 1. he meant therefore such as are called into the Church of God to teach the people and to be a Watch-man over the Flock to preach the Word in season and out of season and not to put forth their owne Phantasiès and Dreames that calling is not an honour of idlenesse but a Soule-saving service and therefore to be a true Bishop is to be a faithfull Pastor to his Flock And certainly this dignity and superiority which they usurpe The originall of Bishops came to passe by some proud fellowes having a degree in humane learning above the rest of their Function and so took upon them that name of Bishop changing the tongue of the Holy Ghost for otherwise the same was a Priest which was a Bishop all executing the same office of Teaching and exhorting which Paul appointed for the Bishops yea it is most apparant that our Saviour gave no such power or preheminence to his Apostles as The Apostles of Christ did not usurpe authority on one another these usurpe one over another but contrariwise forbiddeth them to desire it Mat. 20. 26. It shall not be so amongst you As also Mat. 23. 8. where he exhorteth them not to be called Rabbi Rabbi as was the Scribes and Pharisees and that in regard he himselfe was their Doctor and they all Brethren and therefore ought not to Lord it one over another SECT 2. Obj. IF their calling be not from God whence 〈◊〉 it Ans From the Devill for they received it from the The Bishops calling originally from the Devill and so consequently those ordained by them Pope who is a Rebell to Christ and hath received his Calling from the Devill Rev. 17. 2. neither can these be said to be the Apostles Successors in regard they have not taken the Word of God for their guide but the traditions of Men and devices of their owne braine and the corrupt customes of their own Courts all which Christ abhorreth witnesse his sharp invectives against the Scribes and Pharisees for the like Mat. 7. 8. as also in that he termes it a vaine worship in regard he is only to be worshipped in Spirit and in truth Obj. They doe not deny the Word of God they would only have those Ceremonies and Customes of decency which hath been for a long time used in the Church still to be continued Ans To plead for Custome is dangerous Christ telleth us He A long and evill custome is not to be followed is the way the truth and the life he doth not say He is the Custome but he is the truth for in processe of time an evill custome may grow strong yea to be kept for a Law and yet it is not therefore the truth we ought then in matter of worship to apply our selves to Christ the truth and not to custome Again that they are not called of God may appeare in that Reasonâ— why they are not called of God they have combined together for themselves and contrived for their owne sinister ends and usurpation though to the great dispersion and division both in Church and State moving and fomenting of Warre and afflicting of the people of God not respecting any thing more then their owne glory and sinister respects by which they have laboured to raise themselves to honour as also in that they
forced to doe a thing contrary to his will but it is evident that those men who had formerly reâ—used the invitation was not compelled contrary to their mindes therefore there was no compulsion used by them messengers Obj. It appeareth by them whom the King tooke view of that they had been compelled in regard that one of them wanted a Wâ—dding Garment Ans No such thing for we read that Annanias Saphira Simon How farre 〈◊〉 may deceive Magus c. were no otherwise compelled then the â—est of the Beleevers and yet by their Hipocrisie they had got admission as Members of the Church of Christ as wel as the truest Beleever and so continued until the Spirit of God found them out and discovered their Hipocrisie and albeit the field of the Church cannot be throughly weeded from its tares must we suffer it therefore to be so over-spread as that the Corne cannot be discerned from them because some Hipocrites wil surke in the bosome of the Church so long as it is Militant by meanes of their Pharisaicall glosse and varnish which they put upon their actions must we therefore suffer all manner of scandalous notorious Blasphemers to cumber that little flocke Obj. It is said that the Servants did as their Lord commanded them which was to compell and if they had not been so compelled why was the word used Ans I have told you that a compulsive power is then said to be used when such as are obstinate and refractory are forced and constrained to become obedient and willing but them who so declared themselves were not compelled And according to the Simile such kinde of people as the other needed no compulsion to come to a Feast however to such a Feast And if we take the King there spoken of to be meant of a temporall King speaking to his Servants or Ministers then must the Parable also ayme at a temporall power but if it be meant of the Spirituall King Christ speaking to his Ministers or Messengers it must needs be meant of a Spirituall power which doth not belong to the civill Magistrate but to the Spirituall power of the Word in the Ministry thereof CHAP. IIII. Treateth of Cavalier Priests c. SECT 1. TO prove that those Priests whom they so imploy are not fit instruments for such a Calling or Office The Ministers they imploy viz. the Cavalier Priests not fit for such a service I thus argue All such Persons as obstinately and peremptorily confront the directions and precepts of Christ and his Apostles ought not to be imployed as Ministers of Christ But the Presbiterian Synod hath and doth admit of such men as doe absolutely oppose Christ and his Apostles Ergo in such Elections and Missions they doe wilfully and peremptorily oppose Christ and his Apostles and so consequently declare themselves violaters of the Covenant they so much plead for SECT 2. THat they doe imploy such Instruments as I have named I The numerous fry of them which yet remaine in that service instance in that fry of Cavilian Priests which are tollerated by them yea I blush to thinke what a Gallemaufrey or Hodgepodge they make in their Church whereas three parts of their Ministry and a third part of the fourth consisteth of Cavalier Priests yea it is to be admired in the highest degree that such fellowes who are companions farre more fit for Devils then such as professe Christianity should be employed in so sacred a Function yea when it was notoriously knowne unto the Sinod what persecutors they have been and yet would be of such men as the Sinod did consist of were it in their powers their words and actions still expressing their deadly hate both to them and the Government they would establish and yet for those men whom they so hate not only to make use of them to fill up their Classicall Parishes whereby to make themselves potent Wherefore the Presbiterians imploy Cavalier Priests in the world in having such numbers of Parsons and Viccars under their Jurisdiction but also to procure augmentations to the livings of divers of them either to the end that they may be more willing to submit to their Government or else to requite the good service they have already done for the Nation Now let all true Christians judge what will be the event of What hope of good can be expected from them the Presbiterian Government in this Nation by admitting such Antichristian Priests to preach Christ and what likelihood there is that such Priests should make choyce of Round-headed Elders c. if there be any in his Parish and what hopes of peace and truth can be expected when so many villaines shall be permitted to doe mischiefe by sowing tares amongst the wheat SECT 3. Obj. VVEre not those Priests you speake of lawfully called to their function or office Ans I deny they were for they cannot be lawfully called to Cavalier Priests not lawfully called to their office that office or function except either by an immediate calling from God as the Prophets and Apostles were called or by God and Man as was Matthias and the foure Deacons viz. by the Spirit of God and the Church where they are to officiate but that these Priests afore-named have neither of these callings will appeare by these reasons 1. In that immediate callings are ceased and therefore cannot Two sorts of calling to the Ministry of the Gospel viz. immediate and mediate be expected Gifts and Miracles being acted by the Apostles c. rather for the glorifying of Christ first comming in the flesh then after as will appeare by these Scriptures Joh. 20. 29 30 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9. 1. c. As also in that the Man-hood of Christ is to be contained in the Heavens till the restoring of all things Act. 3. 21. therefore they that expect men to be so called and so gifted as the Apostles were to rebuild the Spirituall Jerusalem or to extract the Church of Christ out of the world and Antichristianisme may as well expect Christ comming None called now as were the Apostles againe in person which cannot be for the reasons formerly alledged and therefore it is impossible for them or any other to be so called to the publick Ministry in the Church of Christ in these times 2. As these Priests have not this immediate calling from God so are they not rightly constituted to their office by the immediate calling of the Church of Christ viz. according to the example of the Apostles in their constituting of Ministers it being then effected by the generall consent of the Church as of the Apostles Elders and Brethren as hereafter I shall make appeare at large SECT 4. Qu. WHat manner of calling have they Ans No other then the false Prophets had What calling the Cavilear Priests have whom the Lord himselfe complaineth of for preaching in his name and he had not sent them Ezek. 11.
must then be the Umpire when all is done CHAP. VI. Treateth of the judgeing of Scripture c. SECT 1. Objection WHo must be Judge of the truth of the Scriptures touching such particular differences as may arise in controversie Ans Who was Judge betwixt the Apostles Paul and Barnabas and the noble Bereans in any difference The Scriptures must be the Vmpire when all is done of opinions which they either were or might be formerly possessed of before or during that time the aforesaid Apostles were conversant amongst them was it not the guidance of the Spirit of God the only true interpreter of Scripture which did dictate to them the truth thereof Which spirit of discerning they obtained by their industry in studying the Scriptures daily Act. 17. 11. SECT 2. Obj. TRue that indeed is the only interpreter of the Word but is it not more likely that Learned men should have it rather then them that have little or no learning such as Coblers Tinckers Weavers Millers c. Ans What was Aquilla Prisilla or the reall Body of the Church in Corinth unto whom the Apostle Paul gave way to Prophecy 1 Cor. 14. 41. yea and willeth them to covit it chap. 14 39. were they all Accademicks Againe if the Spirit of God be confined to Learning then such as are illiterate are voyd of it and so consequently are not the children of God for the same Apostle saith that if any man have not the Spirit of Christ he is none of his Rom. 8. 9. Againe if the Spirit of God be confined to Learning then the greater Schollars the greater measure of the Spirit and so consequently the Church of Rome would carry it from all the Churches in the world which I presume you will not condescend too yea the contrary is most evident as may appeare by them learned ones at Athens Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians from the seventeen verse to the end of the Chapter as also Jam. 2. 5. and then tell me if it be not more probable for such whom you terme illiterate fellowes to have the Spirit of God rather then the great Rabbies and Doctors of the world and if so consequently they have more knowledge in the Scriptures for the Spirit searcheth all things even the deep things of God as in the tenth verse of that Chapter by which they are made more fit and able to teach then the other yea and ought so to doe no man being to hide his tallent but to put it into the banke Mat. 25. 27. c. Againe all Scriptures are given by inspiration and 2 Tim. 13. 16. and not of private interpretation 2 Pet. 1. 20 21. But holy men of God spake as they were moved by the Holy Ghost so that it is impossible for the greatest Schollar in the world to apprehend the mistâ—ry of them being in a carnall condition yea to such they are foolishnesse and therefore not regarded or esteemed of them further then they can accomplish their owne private ends by making a seeming shew of their affâ—ction to them as is too apparent witnesse the Hypocriticall Clergy of the times who preach meerly for matter of Stipent or Wages as if Christ intended to make a Trade of his Ministry yea I appeale to the consciences of such parents who put their Children to the Vniversity whether it be not more out of an intent to get their Sons Livings viz. a Parsonage c. then out of a cordiall desire to advance the Kingdome of Christ by all which it is manifest that such Mechanick men as you have named being endowed with the Spirit of God may doe better service in the Ministry of the Word then the most learned Doctors in the world being most of them destitute of it and therefore cannot discerne the things of God SECT 3. AGaine the same question might have rissen betwixt the aforesaid Apostles and the Bereans yea doubtlesse the Apostles might rather have blamed the Bereans for not confiding in their judgements then the Presbiterian Sinod the Independants for the Apostles were assured of the Spirit of God to direct The Bereans commended by the Apostles for compaâ—â—â—g their Doctrin with the Scripture them in their expositions of the Scripture and yet they were so farre from envying the Bereans for not presently complying with their Doctrines untill they had compared them with the Scriptures as that they applauded them for it Again of the two one would have thought the Bereans should have grounded upon the Apostles judgement then their owne but we see that such a christian liberty was given them by the Apostles as that they were not constrained to beleeve they rather desiring to leave the issue of their Doctrine to the opperation of the Spirit of God by which they might be guided in the truth which being but one would make their judgements one as it did at length So in like manner ought the Spirit of God to have its opperation betwixt Teachers and Hearers and not because men will not immediately comply with mens Doctrines to raile upon them and call them Schismaticks Hereticks Independants c. when as indeed if the Raylors themselves would act the Bereans part they would not long continue in their owne present judgements in many things SECT 4. Obj. IS any Church now extant so infallable that it needeth no advice of any Ans No Church ought to be so esteemed upon earth infallability One Church may advise with another ought only to be ascribed to the Spirit of God in the Scriptures and for matter of advice and counsell in any Spirituall matter it is requisite that one Church make use of another as the Church of Antioch did of the Church at Jerusalem but not absolutely to depend upon them Obj. Did not the Church of Antioch depend upon the determinate conclusion of the Church at Jerusalem Act. 15. 2. Ans The text doth not say that they did absolutely depend The Church at Antioch did not depend on that aâ— Jerusalem upon it but that it sent to the Church at Jerusalem about the question which doth imply that it was only to advise with them or to crave their judgements in the matter in controversie and not to resolve right or wrong to depend upon their judgements as also in that the Messengers which were sent were Apostles as the other were to whom they were sent and as infallible as the other and so their equals as the Apostle Paul testifieth of himselfe Gal. 2. 6. Againe suppose that the Church at Jerusalem had determined that the Church at Antioch should have admitted of Circumcision and enjoyned it upon the Brethren at Antioch were either the Apostles or them of Antioch bound to have obeyed them decrees knowing that all such Ceremonies were ended in Christ Obj. No in that they ought to have obeyed God rather then Man Ans Then you conclude that
such injunctions as be commanded Authority ought not to â—e obeyed in unlawfull â—hings by the greatest authority being contrary to the Word of God ought not to be obeyed and if so why ought we now to depend upon a Presbiterian Sined who are farre inferiour to the Apostles or to obey them in such commands as are as contrary to the will and appointment of Jesus Christ as Circumcision was to them of Antioch being abolished as aforesaid SECT 5. Obj. DOubtlesse Paul at that time did depend upon the Apostles as well as at other times as when he went up to Jerusalem to see Peter Gal. 1. 18. Ans That is weakly argued Paul went up to Jerusalem to Paul did not depend on Peter see Peter ergo he depended upon him whereas it doth cleerly appeare that Paul had no such intent for in the precedent verses of that Chapter he acquainteth the Galathians with his conversion and that after which he communicated not with flesh and blood neither went he up to Jerusalem to them that were Apostles before him but that he went unto Arabia c. Loe here was a great dependancy upon his fellow Apostles when he preached for three yeares space without their knowledge and consent yea so farre was he from depending upon Peter that meeting with him at Antioch he withstood him to the face Gal. 2. 11. all which actions certainly declare him to be no dependant either to Peter or any other Apostle For where there is a dedendancy there the dependant is confined What a Dependant is to the conclusions of him on whom he dependeth but Paul went not to Jerusalem to receive any conclusions from Peter but only by way of conference as appeareth by the second Chapter and the twenty sixth verse Now seeing there was no dependancy amongst the Apostles under their immediate calling one to another by way of infallability but only by way of conference why ought there to be any now amongst the Ministers of Christ under their mediate calling they being the same one to another under that calling as the Apostles were under the other SECT 6. Obj. VVHerein consisteth the chiefe difference betwixt the Presbiterians and Independants Ans In that the Independant doth only depend upon the The difference betwâ—xt the Presbiterian and Independant dictates of the Spirit of God in the Scriptures and the Presbiterian upon the corrupt Churches of the times by which way they shew themselves Antichristians then Christians rather of them of Thessalonica then of them of Berea Act. 17. 11. Obj. Doe you thinke the Presbiterians goe about to foster any knowne tâ—nent of popery Ans I have already proved that they doe retaine severall tenents of Popery as also this of Superiority and infallability for were superiority in the Clergy tollerable then why ought we to have subdued it in Bishops Arch-Bishops or in the Pope himselfe Obj. Because there is no such Titles as Pope c. found in Scripture Ans Neither is there any such Title of preheminences as a We may as lawfully retaine Arch-Bishops c. as Classicall Provinciall and Nationall Sinods Classicall Provinciall or Nationall Sinod each of which excelling other in dignity as that of Bishops c. and therefore as direct Popery as the other and more rediculous in that they would have each of these degrees superiour one to another and yet the members of each of them to be equals And if so why might we not have retained Bishops and Arch-Bishops and so on to the Popes Holinesse for he termeth himselfe Servâ—â— servâ—rum Dei to cullour his Hipocrisie Now if you would not have this termed Popery in grosse we will call it double refined Popery Obj. Why so Ans Because it hath received two refinings from the grosnesse Presbitery double refined Popery of the error whereof Lordly Prelacy was the first and that of Presbitery the second retaining part of the same spaune of Antichristianisme as did the former Obj. In what respects Ans In that all Majority and Preheminency amongst the Ministers of the Gospel being taken away that they will yet strive to uphold it by these three degrees afore-named SECT 7. Obj. VVOuld you have every particular Church to reflect meerly upon their owne judgements without any to controule them in their errours Ans Who art thou that judgest another mans Servant since What ought to be done in case of error in the Church he standeth or falleth to his owne Master Jam. 4. 2. yet to prevent such evils it will be requisite that a confession of Faith be drawne up and that none be admitted but such as make publick confession of it desiring to be admitted a Member of that Society as also promising to walk in obedience to it Obj. But in case such an one as is admitted a Member decline from the covenant which he hath taken what meanes must be used to reclaime him and reduce him to â—â—e obedience of it Ans In such a case as if he refuse to be ruled by the Church whereof he is a Member it is requisite that advice be tendered him from neighbouring Churches Obj. But what if he refuse to be admonished by them Ans In so doing he is not only a violater of the Covenant which he hath ingaged in but thereby indeavoureth as much as in him lyeth to make a fraction in the Church which rather then he should effect it is requisite that one Member should perish rather then that the whole body be ruinated Mat. 5. 30. SECT 8. Obj. VVOuld you have Members ejected upon every occasion of difference Ans No unlesse the matter be capitall viz. to the subâ—eâ—siâ—â— of a fundamentall part of Religion Obj. But in case the greater part of the Church shall decline such a part of Religion what can the lesser part doe against them Ans The lesser part adhearing to the Covenant are to be esteemed the Church and not the other in regard they have violated their faith aed obedience and so are to seperate from them Acts 19. 9. Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us Ans It is requisite as the Apostle saith that Heresie should Heresie will advantage Gods glory be for thereby the truth is made more manifest 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London and published in the Common-wealth to such as know it to be rediculous and so of any other Sect or Heresie yeâ— I doe verily beleeve that it would more advance Gods glory in the Gospel if such lisenciousnesse were set at liberty as did not run it selfe into a Morall offence and that the forceing of such like to Hipocrisie it doth prove more damage to the Church of Christ then the other yea doubtlesse it would be a meanes to make such like people more ashamed of themselves then all the rigour that can be used against them they being of the nature of a
Scold who if she be not opposed will sooner keep silence then by all the punishments you can inflict on her besides we have no presidents for any such cumpulsions in the Scriptures CHAP. VII Treateth of Cumpulsive power c. SECT 1. Objection THe Spirit of God in the Revelations reproveth the Churches for suffering such sorts of people to be amongst them Ans But the Spirit of God in that Chapter The Apostles used no cumpulsive course to any doth not give those Churches a cumpulsive â—â—wer to force such Sectaries to be of their opinions whether they would or no he only taxeth them for not objecting such people from their society so that the cumpulsive power which you would have the Civill Magistrate use for you as your executioners is a way to contradict our Saviour who calleth his Church a little slock whereas you would force it to consist of whole Nations making no distinction betwixt it and the world SECT 2. Obj. WOuld you have the whole power of the Church consist in the reall Body of the Church and not in some chosen out of the rest as a representative thereof Ans I have formerly shewed you that the Apostles writ them The Apostle writ his Epistles to thereall bodies of Churches Epistles which I have quoted not to any one particular man in the Church or to more sequestred from the whole but he writeth to all them to whom he sent his Epistles which was to the whole reall Body of the Church and therefore it must needs follow that they had all equall power For to whom the Apostle writ his Epistle unto of them he requireth a performance of his will But he writ to all the reall Body of the Church to whom he sent as I have heretofore cleerly proved and not to any one a part or to more sequestred from the whole Ergo he requireth such things as he writ for to be done by the reall Body of the Church as in 1 Cor. 5. 4. 12. 13. Obj. Doubtlesse such businesse may be despatched with more facility by certaine Members of the Body chosen out of the whole as a representative Church then otherwise it can be done by the reall Body of the Church Ans We are not to deprive the poorest or meanest Member The meanest member of Christ ought not to be deprived of his Christian liberty of Christ of the right and priviledge of his Christian Liberty it being as due and proper unto him as a Crowne to a King And yet for order sake we allow that Church businesse may be dispatched by some eminent persons who are Members of it so that they be chosen by the consent of the reall Body as in the elections of Parliaments c. sor in such a manner was the controversie dispatched which hapned at Antioch viz. by chusing certaine Members out of the reall Body by the reall Body as appeareth Act. 15. 2. as also at Jerusalem where the Brethren viz. the reall Church did the like by sending a Committee to Antioch as in the 25 26 and 27. verses of that Chapter doth expresly appeare viz. Judas and Silas c. SECT 3. Obj. YOu boast much of that passage but you cannot prove that Paul and Barnabas and the certaine Brethren there mentioned which went to Jerusalem were sent by the reall Church at Antioch seeing the text only saith that they determined to send Paul Barnabas and the other Brethren but what they it were is not mentioned and therefore it lyeth on your part to prove Ans As for our boasting of that passage if there be any it The Presbiterians wilfully exclude them selves of the liberty which Christ hath afforded is not without cause seeing that Christ hath bestowed upon his Church such a large priviledge from which you of the Presbitery wilfully exclude your selves and as to that you thinke it such a difficulty to prove who they were that sent the Apostles and the Brethren from Antioch to Jerusalem I will partly answer you by a question and after give you other satisfaction And as to the question I demand of you by whom were Judas and Silas sent from Ierusalem to Antioch Obj. It cannot be denyed but that they were sent by the Apostles and Elders and Brethren at Jerusalem for the text doth plainly and possitively expresse it ver 23. but what these Brethren were is uncertaine they might be the rest of the representative Church at Jerusalem for any thing that either I or you know to the contrary Ans Not so for if you be ignorant of it so am not I call Paul and Barnabas sent to the reall Church of Antioch to minde the 22. ver of that Chap. and there you shall finde that them who are called Brethren in the 23. ver are called the whole Church ver 22. Now if you be not satisfied that Paul and Barnabas and the other Brethren were sent by the reall Church at Antioch as well as Iudas and Silas was by the Church at Ierusalem I will thus further prove it unto you In the first Verse of the fifteenth Chapter we read that certaine Pharisees came from Jerusalem to Antioch to disswade the Brethren of that place from the Doctrine which they had been taught by Paul and Barnabas who being then at Antioch set upon these Jewes by Disputation the matter of which Dispute being about Circumcision remaining dubitable to the 〈◊〉 of the said Church it followeth in the same verse that they determined to send Paul and 〈◊〉 and certaine other 〈◊〉 the Church SECT 4. Obj. BVt yet you have not 〈◊〉 that they there spoken of 〈◊〉 reall Church at 〈◊〉 Ans What they can it be to whom the Apostle and Elders and the whole Church at Jerusalem sent their â—nswers in writing unto ver 23. But the writings which they sent was directed to the Brethren of the Gentiles which were in Antioch c. Ergo the Apostles and Brethren were sent by them Againe what other they can it be that sent Paul and Barnabas then they whom the Pharisees of Judea would have perswaded from the Doctrine which they had formerly been taught by Paul and Barnabas for if it should be otherwise understood that they were only sent by the representative Church at Antioch as you would have it then the first verse of the Chapter should have run thus viz. That certaine men comming from Jerusalem to Antioch taught the representative Church at Antioch and so it must consequently follow that the representative Church at Antioch was only called by the name of Brethren and if so what would you have the other part of the Church called which were not of the representative Church which consequently were not to be called by that name Obj. You have put me to a losse but neverthelesse the Indipendants and Annabaptists â—rre in many things which they presume to have power in as the chosen Church officers c. Ans Instance in any particular Officer
union and communion we have also further directions from them how this Temple or Fabrick may be kept from pollution within or ruine without viz. how it may be preserved from corruptions in Doctrine or outward behaviour as by Pastors Elders c. who are to teach and over-see 1 Tim. 5. 17. yea all Pauls Epistles doth chiefly tend to that purpose Now Christian friends I beseech you consider seriously in what a condition you are now in for to destroy this Temple is really to destroy your selues both in Body and Sovle for if you disclaime your bodies to be materials of that fore-mentioned Fabrick or Temple it most of consequence follow that you also disclaime Christ who hath his residence there for as the Spirit of a Saint is included in his naturall body so is Christ included in that Spirit by which they are made one but you by disclaiming your bodies to be of that Temple doe thereby deprive your spirits of the Spirit of Christ and he that hath not the Spirit of Christ is none of his Rom. 8. 9 c. And if not Christs who doe you belong unto if not to Satan True I doe acknowledge most of your bodies to be Temple proofe fit stones to be put into the fabrick but know that so long as you lye in such distinct â—eapes out of the building as you doe and not put into the worke so long you cannot be possessed of the Temple Spirit And hence it is that there are such diversities of spirits amongst you Againe I doe also acknowledge that many of you are so excellent 〈◊〉 in â—â—â—â—logy that you stand 〈◊〉 â—â—re in need of externall 〈…〉 man oâ— Mâ—ke 〈◊〉 Accademian of an Accidence or 〈◊〉 or a skilfull Musician of a Gam-ut in regard the one could subsist and the other practise if there were of none of them to be had they being so practicall in the Theory as that they are become naturalized unto them yet goe to any of these parties and inquire of them by what meanes they came to these abilities and experiments and the Accademian will tell you it was first by learning his A. B. C. and so on by gradations as to his Accidence Grammer c. The Song-man and Musician will tell you it was first by learning their Gam-ut and so on to other Musicall proportions the strong man will you it was first by breast Milke c. by which he gained his strength But yet none of these before mentioned will despise their small beginnings or are so ignorant as to think any other can come to the like knowledge or strength by any other meanes however they will acknowledge them to be the naturall or most usefull meanes to attaine such knowledge or strength Therefore albeit you think your selves strong men in Christ and can digest the strong meat of the Word and have the Spirituall or Logicall knowledge of the Scriptures of the hidden or deep secreets of God in Christ Jesus and are able to comprehend the height and depth of the Scriptures yet doubtlesse you are not ignorant that there are also babes in Christ which stand in need of the Word that they may grow thereby 1 Pet. 2. 2. and that you your selves were sometimes such Despise not therefore the meanes by which you have attained to your present knowledge and by which you have been nourished up to your present stature in Christ Reject not therefore the letter of the Scriptures or the Ordinances of hearing the Word or receiving the Sacraments experienced Paul could tell you that he had not knowne sin but by the letter of the Law And Christ admonisheth us to search the Scriptures and saith they testifie of him Joh. 5. 39. The Author to the Hebrews also saith that he that commeth to God must first know that God is Heb. 6. 1. c. we are also taught that the Scriptures were written for our instruction Rom. 15. 4. yea we are admonished to be mindfull of those sayings which the Prophets and Apostles have written as to a sure word of truth 2 Pet. 1. 19. c. Now whereunto tendeth all these exhortations if the letter of the Scriptures be of no use The like may be also said of the Word preached and of the Sacraments Wherefore was it that the Apostles used such meanes to build up Saints in the holy faith or why are such presidents of their left upon record unlesse we should receive them as presidents to imitate Againe why did they exhort us to be followers of them as they were of Christ 1 Cor. 11. 1. unlesse it be to practice what Christ and they did But they did preach and exercised the Sacraments as by baptizing Beleevers and of that of the Lords Supper witnesse the Acts of the Apostles and 1 Cor. 10. 1â— 11. 20. as also Christs owne practise and imitation Mat. 26. 26. 28. 12. I say if these Ordinances be not to be practised by the now Christians who are they prescribed you will reply they were requisite for them times which were only shadowes of these but now God will burne up all such drosse in his Church To which I answer though the Lord hath promised to burne up all the drosse in his Church yet hath he not therefore promised to burne up his Church with them Againe every shadow hath its substance and every substance its shadow and albeit these Ordinances be as the shell to the kernel yet must the kernel have its shell to ripen in or it will never increase to its maturity If you can deny Christ a Church Militant you may also deny the use of Ordinances but the Holy Ghost hath and doth manifest that the fleshly tabernacles of the Saints are his Temple as I have shewed therefore so long as there shall be Saints upon earth so long wil Christ have a Church Militant which Militant Church can no more subsist without Ordinances then a spirit in a dead body You wil reply we are not attained to perfection and therefore for us to make use of Ordinances were againe today the foundation of Repentance from dead workes and of faith towards God My answer is Albeit you have much knowledge in the secrets of God yet are you not composed all of Spirit you have as wel a carnall part as a Spirituall part The Apostle Paul found in himselfe as well the Law of the Flesh as of the Spirit Rom. 7. 33. c. which fleshly substance you are to conforme to such Ordinances which Christ hath instituted in his Church Militant whilst you are Members thereof True it is Antichrist hath polluted them as much as lay in him both in the doctrinall and traditionall paâ—â— of them which by Gods assistance I have much if not altogether purged and cleared from their Antichristian drosse and reduced them to their primative purity out of that masse of corruption they were involved in To which Lawes and Ordinances of your Master Christ I hope you wil yeeld a willing
subjection by incorporating your selves into Bodies Politick by that rule which Christ hath prescribed for that purpose viz. by the gate of Baptisme it being the externall meanes to inisiate you into the externall profession of Christ in his Church Militant your persons being as wel to conforme to the outward Government thereof as your Spirits to the inward Againe as in humane learning he that would be made compleat must first attaine to three degrees of knowledge viz. a good Gramarian a Rethorissian and a Logissian so is it in Spirituall knowledg to which there are also three degrees to be attained before one can be formed a compleat Christian viz. the knowledg of the old testament and the new testament and the Spiritual interpretation thereof And it is worthy of our best observation to consider the Mutuall Harmony of the Scriptures to attaine this Spirituall knowledge as aforesaid For in relation to this threefold knowledg we have a Trinity of persons in the Diety which co-opperate with them and are agreeable and proportionable to them Answerable to which there is also a threefold faith viz. A Fundamentall faith an historicall faith and a Justifying faith the first agreeing with God the Father as the Creator made knowne in the old Testament the second to the Sonne as a Redeemer in the new Testament and the third to the Holy Ghost in the Spiritualitie of the Letter in both of them The first aluding to the knowledg of God as he is in himselfe The 2. as he is in his Son and 3. as he is a Trinity in unity and an unitie in Trinity the 1. describing the Kingdom and government of God the father with his Angellicall Ministers the 2. the government of the Sonne with his Apostollicall Ministers And the 3. The Kingdome or government of the holyghost with his ministring Saints which is now approaching It is also worthy our observation what Sacraments of union and Correspondencie there weâ—â—â—â—longing to those distinct Kingdomes and governments froâ—â—â—ch as did not belong unto them As in the first under the law they had Circumcision as a badg of their profession under the Gospell or new Testament a baptisme of water in relation to Christ the 2. person as also a baptisme of the spirit in referrence to the third person the water baptisme being a badg of their outward profession as they were a Church millitant or an externall Church and the Spirituall baptisme in relation to their internall or Spirituall societie that of water baptisme being as it were a gate or inlet to the other there beiug also now as much reason why the Saints should be seperated and distinguished from the world and Antichristianisme as there was either before under or after the Law viz. in the Apostle time Againe the new Jerusalem which is now to descend is said to be adorned as a Bride adorned for her Husband which without all controversie cannot alude to any other thing then the primative purity of Gospel-ordinances yea the whole description of it doth evidence as much which to paralell in each particular would be too tedious I shall only hint some few observations of it viz. in that it is described to have walls and gates with its longitude latitude and altitude doth prefiguring a comlinesse decency and order to be admitted into it 3. In that there is said to be no Temple in it is meant that there shall not be a materiall one consisting of wood stone and gold as was in that of Jerusalem built by Solomon and the reason thereof followeth viz. because the Lord God Almighty and the Lambe are the Temple of it that is it doth consist of Saints in whom the Lambe Christ is ever present as also in that he hath opened Heaven in every place to faithful Beleevers 4. In that it is said to need no light of the Sunne or Moone to shine in it is meant of Ecclesiasticall or civill Government as now practised having its proper power and adornment in it selfe viz. from Christ and his Apostles 5. In that the Nations which are saved is said to walke in the light of it is meant that all such who are ordained to eternall life shall be conformable to the government of it in Doctrine Worship and Discipline 6. In that the Nations are said to bring their glory and honour unto it is meant that the Kings and Rulers of the earth shall hate Antichrist in each of his Hierarchies and destroy it in their dominions as also willingly lay downe their owne powers and become loyall subjects to Jesus Christ 7. In that the gates of the City are not said to be shut either by day or by night and yet none is to enter therein that is uncleane c. but such as are written in the Lambs Book of Life is meant that all manner of people may have recourse to the Churches of the Saints to heare the Word As Country-men may have leave to come into a City for Merchandise which admission into the City doth not make them Free-men in regard they are not inrolled in their Records so in like manner albeit the men of the world may have liberty to heare the Word preached amongst the Saints yet they are not thereby made members of their Society not being entred or inrolled a Saint in the Churches Records viz. not being incorporated by Baptisme into their Society or Body Politick 8. In that a cleare and pure River of water is said to proceed out of the Throne of God and of the Lambe is meant of the Spirit of Prophesie which shall be poured upon the Saints who shall be taught of God 9. In that it is said to run through the midest of the streets of the City is meant that the aforesaid Spirit shall be free for each Member of the Church to make use of as well one as other 10. In that on each side of the River is said to grow a tree of Life bearing twelve manner of fruits and yeelding her fruit every month and the leaves being for the healing of the Nations is meant that the Gospel shall flourish and spread it selfe into all Countries by vertue whereof they shall be healed of the leprosie of Antichristianisme Judisme and Heathenism Thus have I briefly discovered unto you the new or Spirituall Jerusalem hoping you will be willing in this day of Christs power to give up your selves as a free-will offering unto him by submitting unto his Kingly Government but I must tell you that at the present there is very small hopes of it in regard of your now condition which if I be not mistaken in as sure I am not may fitly be paralleld with these places of Scripture I shall first instance in that of Marke 14. 38. where our Saviour told his Disciples that their spirits was willing but their flesh was weake even so it is with you for you are awake in the Spirit but asleepe in the body you are awake in the spirituall worship of
Christ viz. you have the spirit of Prayer and Prophesie but you are asleep in the body or formall part of it 2. I shall parallel you with that text of Mat. 12. 43 c. where it is said that when the uncleane spirit is gone out of a man he walketh through dry places seeking rest but findeth none c. and this also is your very condition yea doubtlesse that parable was then delivered in relation to you yea I appeale to your selves if it doe not hit you in each particular Is not your spirits out of the body aforementioned have you not walked through dry places viz. out of all formes of Gospel Fellowship have you not sought rest and finde none viz. Have you not laboured to settle your selves in severall formes witnesse the great Disputes that have been about Church Government and have you found rest in any of them Againe hath not that spirit of yours being out of the body taken unto it selfe seven Spirits worse then it selfe since it departed out of the true Body of the primative Church witnesse Papacy Prelacy Presbitery Independancy Antinomians Universalians Seekers c. and in so doing hath not your last estate been worse then your first Againe you may also be fitly paralleld with that Parable of our Saviour Matth 25. from ver the 11. to ver 25. upon which there is now extant an eligant and divine Paraphrase published by Mr. John Branie titled Babels fall in the foolish Virgins sleepe c. worthy your best observations by reason of which I shall only give you some few of mine thereon in which Simily I shall acknowledge you to be the wise Virgins there spoken of My first observation is in relation of your going forth to meet the Bride-groome which implyeth that you were once both of one Family or Church Fellowship together if you could have kept you so in the Primative or Apostolicall times see therefore what you have got by your gadding You could not have kept you within doores you must with Dinah goe to see the Daughters of the Land though in the attempt you be ravished by the Antichristian Shechem 2. In relation to their slumbering and sleeping in which respect I finde you also as deeply ingaged as the foolish for like as they doe place Religion in the externall forme thereof as in the very use of the Ordinances or due observation of them as to heare the Word preached and to receive the Sacraments the performance of which duties they conceive is as much as God requireth of them in his worship and service In reference to which I say ye are wise for that ye know that such things are but the out-side of Religion and that it is a spirituall worship which Christ requireth of the Saints yet neverthelesse in this particular you are slumbring and sleeping as well as they viz. by your dispitefull contempt of the externall ordinances of the externall or militant Church it being with you in that particular as it is with such sorts of people who because Papists give Almes in a plentifull measure supposing they merit thereby therefore they wil give none at all because they wil not incuâ—re that aspertion the application I leave to your selves 3. In this your slumbring and sleeping condition you are said to be out of the Marriage Chamber both of you lying before the doore as may be gathered from the tenth verse which is as much as plainly to tell you that you are both out of the payle of the Church 4. In that you are said to take oyle in your vessels with your Lamps and not the other is meant that you have a Spirituall principle residing in you viz. of Prayer and Prophecy which the other want they relying meery upon humane Learning as doth appeare by their preaching set formes of Prayer and their other Ceremonies in their worship and service of God 3. In that it was said at midnight there was a cry made Behold the Bride-groome commeth goe ye out to meet him you being already out before as in ver 1. is meant of this present speech unto you which is to call you out of your selves as also the other in regard I have also done the like to them in the former part of the Booke 6. In that upon the aforesaid cry they are all said to arise and trim their Lamps I referre you to Mr. Braines description only this I shall say viz. That you wil hereby be put in minde of your present condition as also by the Apostles exhortations viz. that God is the God of order and not of confusion 1 Cor. 〈◊〉 33. as also that all things in the Church ought to be doâ—◠〈◊〉 â—â—d in order ver 40. for which things sake the Apostâ—e 〈…〉 rejoyce Col. 2. 5. As also that Jerusalem is 〈…〉 unity in it selfe by which Spirituall priâ—â—◠〈…〉 of grace in you your Lamp of faith wil be kep◠〈…〉 the others wanting relying meerly upon the 〈…〉 â—f worship in their sence of them being by this Treatice proved rediculous shall burne it selfe out of the affections of the Disciples of such Teachers viz. of the Papall Prelaticall and Presbiterian Clergy As for the rest of that Parable before or after I referre you to the interpretation of the aforesaid Mr. Braine unto whom the Lord hath been pleased to reveale more of his secrets then to any of the now Clergy in the whole world witnesse his severall Evangelicall predictions of what is now apparently made manifest to the eyes of all men I shall only instance in one particular more wherein you are prefigured Rev. 12. 14. where it is said that the Woman had two wings of a great Eagle given unto her that she might fly into the wildernesse into her place where she is nourished for a time times and halfe a time from the face of the Serpent the meaning of which I take to be this By the Woman I understand the Church of Christ by the Serpent Antichrist the wings there said to be given to the Woman whereby she fled into the wildernesse I take to be the two Sacraments of Baptisme and the Lords Supper by which she hath been supported as upon the wings of that great Eagle Christ Jesus and in that she is said to be preserved in the wildernesse for a time and times and halfe a time I take it to be this That the Annabaptisticall Church which I take to be the Church there spoke of hath and shall have its abode in its now wildernesse condition until Papacy shall be abolished which I referre unto the word time as also until Prelacy and Presbitery shall be also exterpated which I apply to the word times as also until such as you shall relinquish your grosse errors and back-slidings which I take to be intimated by the halfe times Now the reason why I so alude them is this viz. Papacy I compare to time because of its long residence in this Nation Prelacy and Presbitery to
times in regard that they both as it were made up a time viz. as long a continuance as Papacy had amongst us And your time to the halfe time there mentioned in regard it as it were maketh up halfe so long a time as one of the former times since you first began to slight or reject Ordinances now I say during this time times and halfe time viz. until you all returne to your fathers house and recover your first love you are no better then part of that Serpent which pursueth and persecuteth the Church and so consequently an enemy to Christ himselfe Now to conclude with a word of exhortation Deare friends consider of what spirit yee are of you are not ignorant that slumbring and sleeping spirits are wandring and distempered spispirits such as conceive themselves to be what they are not and where they are not full of imaginarie fancies arising from the humor which is predominant in the body in which such spirits have their recedence and hath it not been clearly proved that you are one and the same with such have not each of your societies fancied your selves to be of the true Millitant church of Christ and doth it now appeare you are so can you be a free Denizon of a City and not intol'd in their Records to that purpose can you be free of the new Jerusalem and your name not recorded in the Lambs booke of life have you not also conceived your selves to be incorporated materialls with which that Temple is composed and doth it not now appear that you are only a company of â—ude heapes out of the building and hath it not been proved that your phantastick spirits also have had many strange and unheard of dreames and fancies dureing this your slumbering and sleeping conditions Be not therefore I humbly intreate you any longer deceived or deluded by such spiritts but trie each of your spirits by the touchstone of truth and withall be you well assured that Christ is not divided either in body or spirit Ephe. 4. 4. And therefore of necessitie you must first become members of that one body I have discovered unto you before you can have that onenes of spirit with it for the body of necessitie must first be before it can retaine a spirit therefore so long as you are seperated from communion and fellowship with the true body you cannot be possessed by the true spirit And from hence hath beene the rice of all the diversities of spirits now amongst you namely in that you are not incorporated into one body for every contrary body or fellowship hath also a contrary spirit peculier unto it for such as is the body such is the spirit and the spirit of true discipline doth loath to inhabit in a poluted body Consider therefore how you are yet dislocated from that body to which properly you doe belong and strive to accomplish that prophesie fore-mentioned which relateth to your own perticular by uniting incorporating your selves with the yet reproachfull and scandalous societie of Annabaptists who are really members of that true body whereof Christ Jesus is the head and by so doing you will bocome a fit receptacle for that spirit which is peculierly conversant with and in that body yea so you will become one with Christ both in body and spirit And being such yee shall enter with him into the marriage chamber viz. be incorporated free Denizens of the spirituall Jerusalem by being inrol'd in the Lambs booke of life Whereas the other before mentioned shall be shut out and put to crie Lord Lord open unto us c as it is discoursed at larg by that worthy man before mentioned to whom I haue referred you Thus leaving your thoughts to the guidance of the spirit of truth which is able to direct you into all truth as also that the serious consideration thereof will so undeceive the hearts of you and all other ordained to eternall life as to set them free from such delusive spirits which hath and doth yet inslave them even to the hight of impiety as also to make you them and us one in Christ Jesus who is the head of his Church is the heartie desire of him who hath thus earnestly contended for your eternall felicity in the heaven of heavens And doth now devote himselfe Your Servant in the Lord J. S. Rev. 20. 5. 6. This is the first Resurrection BLessed and holy is he that hath a part in the first Resurrection on such the second death hath no power but they shal be Priests of God and of Christ and shall Raigne with him a thousand years Rev. 22. 14 15. Blesed are they that doe his Commandements that they may have right to the Tree of Life and may enter in through the gates of the City for without are doggs and sorcerers and whore-mongers and murtherers and Idollaters and whosoever loveth and maketh a lie He that hath an eare let him heare c. FINIS
aforesaid Ans Such as build with unhewâ—n stones daubing them with The Hâ—pâ—cricy oâ—â—hâ—â—atâ— builders untempered Mâ—rter and so cover them over with an Orthodoxall varnish by which Hipocriticall dealing they have exceedingly inriched themselves which craft doth cleerly appeare by the materials which are now found in their dismantled fabrickes of Papacy Prelacy and Presbitery there being few or none of them fit to rebuild the Temple of Christ Obj. True in the two former buildings you have named there hath been found much deceit and cousâ—â—age whereby they have very much inriched themselves but the Presbiterian buildings is not taken to be such for the Parliament doth esteeme them builders as honest men and their buildings without deceit yea as such a building as they themselves intend to live under therefore the Presbiterian builders are none of that linniage with the two former Builders or buildings Ans As the Pope and his Hierarchy prevailed with Emperors the Prelates with Kings so have the Presbiterians lately with Parliaments to support their powers and justifie their Doctrines to be Jure Divino But the falsity of the two first I presume is manifest to all Gods people as for that of Presbitery it is one and the same with them in many degrees as I have shal prove and therefore seeing the Lord is pleased to discover the faultinesse and errours of it as of the other the Magistrate ought no more to countenance it then the other of Popery and Prelacy they certainly being the three materiall foundations of Presbitery ought to 〈◊〉 no more countenancâ—d then Prelacy the Popes assumption of his Triple Crown viz. one for Papacy another for Prelacy and the other for Presbitery the three P P P s of pleasure profit and preferment by which the Dragon and the Beast hath subsisted and been supported that of Presbitery being the Dragons tayle SECT 5. Obj. Presbitery is a Government which all or most of the reformed Churches now enjoy and have done for many yeares and therefore without doubt it is according to the will and appointment of Jesus Christ Ans Antiquity cannot make errour truth neither is it a sure Antiquity how a sure mark of the truth and how not marke of the true Church of Jesus Christ unlesse fetched from the Radex or the first root of it viz. from himselfe and his Apostles for if Antiquity any other waies should carry it the Papists would have it cleere both from Prelates Presbiterians and Independants Againe that Antiquity is no sure marke of the truth may be proved by severall instances viz. 1. In the time before the Law where we finde that Laban 〈◊〉 beâ—orâ—â—hâ— Lâ—â— pretended Antiquity for his Gods Gen. 31. 53. whom his Father and Grand-father worshipped but Jacob sweareth by the feare of his Father Isaac he â—iseth no higher neither to Grand-father or Grand-fathers Father Terah Abrahams Father being an Idolater Joshua 14. 2. and it is likely that Abraham also had a touch of the same superstitious worship before his calling from his Fathers house for the Lord appearing unto Jacob in a Vision Gen. 4â— 3. calleth himselfe The God of thy Father Jacob then could not at the furthest goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarkes Noah Sem Heber was not of the same faith and Religion Antiquity therefore is no sure marke unlesse as before for so indeed the truth is more ancient then error 2. Stephen under the Gospel could not prove his faith from Under â—â—e Gospâ—l the immediate discent of his Parents for of them saith he Yee have alwaies resisted the Holy Ghost as your Fathers did so doe yeâ— Act. 7. 53. he ascended up to Abraham Moses and the Prophets time and so must the Government of Christ be now fetched from its primative purity viz. from Chrâ—st and his Apostles and not from Prelacy or Presbitery they being the Reliques of Popâ—ry as I have and shall prove Againe we are not to worship God any other way then he hath prescribed in the Word for as he is only to be â—orâ—â—ipped â—o he is only to prescribe a rule how he wil be worshipped and therefore all will-worship as the Apostle 〈◊〉 iâ— â—â—l â— â—3 is condemned seeing he wil not be Maâ— 15. 8 9. worshipped according to the phâ—nâ—â—sie of men as our Saviour also â—â—â—â—meth It can then be no warrant for us to be of the same Religion with our Fathers or Grand-fathers because all the worlâ— hath been blinded with Superstition and ignorance for divers hundreds of yeares and therefore we are to acsend up to the first Originall viz. to Christ and his Apostles Obj. Doubtlesse the Presbiterian Government is according to the will and appointment of Jesus Christ in regard it hath past so many refinings Ans I shall prove there is but one step betwixt it and Papacy But one step betwixâ— Presbâ—â—ery and Papacy in grosse viz. Prelacy and therefore until it be purged also from its drosse we are not to joyne in League with it viz. until they conforme unto the rule prescribed in the Word SECT 6. Obj. IF the Government which ought to be established be not yet knowne what is become of all since the primative times â—â—ring the Apostacy that have practised contrary to thâ— truth through ignorance and yet have thought they have sacrifiâ—â—â— their lives for it witnesse the many Martyrs that hath suffered fire and faggot for their judgements which since are deâ—meâ—â—roâ—ious Ans Ignorance is of two sorts viz. Simple ignorance and Oâ— simple ignorance Wilfull ignorance simple ignorance is such as was in the Disciples of Ephesus that did not know whether there were any Holy Ghost or no Act. 19. 2. under which notion may be concluded all those whom the Lord is not pleased to reveale many of his secrets and yet practise according to that knowledge they have with a desire to improve their Talent and not to bury it Mâ—n migâ—â— he saâ—ed formerly by such means â—s 〈◊〉 〈◊〉 coâ—demâ—â— in a Napkin such people I say though they come farre short of the knowledge which others have may be saved thereby yea albeit under the least degree of Knowledge in Christianity if it be but as a graine of Mustard seed as wel as he that hath attained to the highest pitch of it for to whom little is given little will be required 2. Wilfull ignorance is such as the Psalmist speaketh of where O◠〈…〉 he saith The foole hath said in his heart that there is â—o God Psal 14. 1. such an one was Pharaoh who said I know noâ— the Lord Exod. 5. 2. and such are all Athists and wicked people which love darknesse rather then light such as â—â—â—e to be better reformed and reject apparant light being offered and under this stubbornesse of Spirit men may as wel be damned under the notion of Presbitery or Independenly as of Papacy and
rather for to whom much is given of them much will be required Again God hath had his Church in all ages albeit that every 〈◊〉 noâ—â—â—n 〈◊〉 knâ—wâ—â—◠〈…〉 age hath not had the same measure of light to worship him by for Abraham saw more of Christ then Adam Moses more then a patterne for us to imitate as that in the Mount was unto Moses for building the Tabernacle and in so doing I hope I shall not be gaine-sayed presuming also that it is the desire of all that the Reformation now intended may be punctually according to the wil and appointment of Jesus Christ and not to be mixed with humane inventions or traditions of men it being a thing so much deâ—ested both of Christ and all true Christians as that it deâ—erâ—eth to be hissed out of the Church of Christ Obj. Hold me no longer in diâ—â—ence but acquaint me with your intention Ans I wil deliver it in the expresse words of our Saviour to Christs way of gathâ—â—iâ—g Churches his Apostles to that very purpose viz. Goe teach all Nations and Baptize them c. Mat. 28. 19. As also Goe yee into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved c. SECT 2. Obj. WHat would you infer from them words of our Saviour Doctrine anâ— faith ought to goe before baptisme Ans That Doctrine and Faith ought to goe before Baptisme and if we duly observe the words of Christ they testifie as much For he doth not say Goe baptize all Nations and teach them but he giveth them directions in the first place to teach them and then Baptize them As also in that other place he sayeth not He that is baptized and then beleeveth but contrariwise he that beleeveth before Baptisme Baptisme being a consequence thereof so that of necessity Doctrine and Faith must precede Baptisme and Baptisme the initiating of a Christian into the society of the Church Militant yea for the fuller confirmation of it our Sâ—â—iour doth iterate the word teach as if he should have said First teach them the principles of Religion by way of 〈◊〉 which is the milke of the Word and when they hâ—ve learnt to kâ—ow me and what I have done for 〈◊〉 as also what I have injoyned them that are my Disciples to observe if they be willing 〈◊〉 then Baptize them then 〈◊〉 thâ—â— into my â—â—â—â—k and after they be so admitted then 〈◊〉 them with the strongest meat of the Word with the Misterâ—â—â— of Salâ—ation then teâ—â—h them to observe all things whatsoâ—â—â—â— I have commanded you and 〈◊〉 doing I will be with you unto the end of the world As also in them words of our Saviour Mark 16. 16. He that beleeveth and is baptized shall be saved maketh it evident that Droctrine and faith must goe before Baptisme for there can be no beliefe without faith and faith is said to come by hearing and he that heareth must first be capable of hearing before he can understand what be is to beleeve and until then the text saith he is not to be admitted a member of the Church of Christ SECT 3. Obj. BY your expressions I perceive you would not have Infants admitted to the Sacrament of Baptisme Ans We ought not to admit any as Members of the Church Against infants Baptisme of Christ until they be capable of the profession of a Christian would you not think it a meere madnesse to binde an Infant to a Trade before it can either goe or speake Obj. Yes certainly it were a madnesse indeed but what of that Ans It is as great a folly in Parents to desire or the Church to The folly of baptizing infants admit of such Infants as Members of the Church of Christ and so consequently professors of his Name for the Apostle saith that as many as are baptized into Christ have put 〈◊〉 Christ Gal. 3. 27. before they know either the Church or Christ Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians Independants c. Ans By them words I shew my selfe such an one as would be guided and directed by the precepts and examples of Christ and his Apostles Obj. Did not Christ and his Apostles allow of Infants as Members of his Church Ans The elect of them he did and doth admit as Members of his Church triumphant but not of his Church Militant Obj. Did not the Apostles of Christ baptize Infants Ans Where doe you read of any that they baptized Obj. True we doe not read nominally that they did baptize infants but we read that they did baptize whole families amongst which infants might be included as the family of Lidia the Jaylor c. Ans That is but a meere supposition without any ground from the Word for doe you thinke that Christ would leave the Sacrament of Baptisme without a sufficient discovery to whom it did belong SECT 3. Obj. IT doth belong to the children of the faithfull for if the root be holy so are the branches Ans That doth not alwaies follow for Isaac and Rebecca was holy roots as you terme them and yet Esau was not an holy branch whom the Lord hath rejected before his birth Obj. It is said concerning him that the elder shall serve the younger or the greater the lesse but not as you say Ans .. I pray whether are you or the Prophet Malachy the Godly Parents may have wicked children more able to expound the meaning of that text of Scripture if the Prophet he rendereth it thus I loved Jacob and I hated Esau Mal. 1. 1 2. Againe the Prophet Ezekiel telleth us that godly Parents may have wicked children Ezek. 18. 5. 10. 14. 17 c. and wicked Parents may have godly children so that your Argument cannot hold water Obj. Doth not Peter tell the Jewes Act. 2. 3. 6. that the promise is to them and their children Ans 'T is true that Peter acquainted them so but what is that to us Obj. Doth not the same belong to us and our children as did to the Jewes and their children Ans No for the Jewes were a peculiar people chosen of God above all the people of the face of the earth and so were not we Gextiles and therefore that holdeth no better then your former Argument For to whom that Covenant was made to them only it did belong but that Covenant was made to Abraham and his carnall Seed of which we are not and none other Ergo that Covenant belonged to them and to none other SECT 4. Obj. BY your owne confession that Covenant belonged unto Esau as well as to Jacob. Ans The externall covenant of Circumcision did but not the internall covenant of Grace and Salvation Obj. It is the externall covenant which we dispute of and therefore as Esau being included in that externall Covenant was admitted to the externall signe or badge of the Covenant viz.