hands being sent to a Friend of mine The party sending it supposing it gave very clear evidence against the Anabaptists I therefore searched what it said in that respect and found in their Answer to the ninth Question the very thing which we hold in the point of Baptism clearly asseâ—ted and proved The Question and Answer are verbatim as followeth Question What are the publick means which Christ hath appointed to Salvation Answer Christ hath appointed that fit men shall be ordained his Ministers to disciple the uncalled and to baptise all that are Disciples Mat. 28. 19 20. Mark 16. 15. This is all they say in that Book concerning Baptism nor quote they any other Scriptures whereupon I wrote is followeth What! shall nigh fixty of wise learned men Yea of the prime be contradicted when After no small debate they published This Book which seems with Zeal and Truth bespred Our Catechisers grave learned all How can a work by such performed fall Good Reader bow thine heart to understand What 's true though 't be from an unlearned hand The wisdom of the wise must come to nought For so it was foretold and now is brought In part to pass since thus much may be said Ev'n of these men they quite destroy the trade Of their so much adored baptizing Of Infants Wherefore them this song I 'l sing Our Catechisers must be catechiz'd How and what persons ought to be baptiz'd For here they lie i' th dark and will not see What 's true what 's false though by themselves it be Made manifest in this their little Book To every Reader who doth please to look In page the one and thirtieth where they say Concerning Baptising This is Christ's Way That such as are uncall'd must first be taught Now Infants are uncall'd and therefore ought By their direction not to be baptized And yet as though all this had not sufficed They further tell us All that are Disciples Baptiz'd must be into the sacred Titles Of Father Son and Spirit Then they cite Mathew the eight twenteth which gives light With Mark the sixteenth full to what they say And we say th' same and thus they cast away Their Infant Baptisme sith Infants can Be no Disciples made by th' wisest man That is amongst this Catalogue I mean Or else their skill is more than we have seen For sith Disciple doth import a Learner By others teaching he 's a weak discerner That taketh new-born Infants for to be Disciples Thus we may mans folly see Cathederal As for the Presbyters let them maintain Their plea. But for Tradition 't is most plain It stands with me And tho thou hast now shown Some few who did thy way of Baptism own Thou dost not prove that ever these men taught ' Gainst Infant Baptisme yet this thou ought To shew but this can in no wise be shown For 't is most clear they did my Baptim own Jayl Because I hate disingenuity I grant some Antients did with thee comply But yet I say th'most Antient if not all Such doctrine taught as doth in question call Thy Infant Baptisme And some did so Oppose it that their lives they did forgo In opposition to it in our Nation When first upon our Land it made invasion But ere I come to speak of these sad dayes We 'll cast our eye on some doctrinal rayes Of th' Antients that the mist they may expel And clear our way First Jerom doth us tell The Lord commanded first to teach and then Baptise such as appeared faithful men And Justin Martyr doth the same avow And Athanasius doth that truth allow Haimo avoucheth this for verity And Rabinus the same doth testifie Beda is of this mind and plainly saith Th' Apostles did instruct men in the Faith And then baptise them So Strigelius Did likewise teach So did Eusebius Basil and Austin do this Doctrine own Cyprian before them did the same make known With others whom I now refuse to name Sith these are persons of the greatest fame And now O Minster pray thee well observe What strength I have from Records which preserve The mem'ry of our Nations first reception Of Gospel-light see therefore this collection Out of Fabian his right ancient story In the fifth part where though he greatly glory Of that great Monk Augustine call'd by name Yet unto his and thy no little shame He doth confess that Brittons Bishops did Refuse to baptise Infants tho much chid By that great Monk Their reason was they say Such things had not been taught them till that day Yet they the Gospel long before obeyed And in the love thereof were firm and stayed But now alas for this their just denyal Of Austins motion they strait met with tryal For Fabian relates how they were slain And Fox upon Augustine layes the blame At least in part and can assign no cause But that they did not bow to Austins Laws Now Minster if we take the perfect time When in this Land the Gospel first did shine Which was more than four hundred years before Austin the Monk set foot upon our shore During which time no persons were baptized That I can find till they were catechised Then 't is most clear my Baptism thine out dates Four hundred years as Fabian relates In this our Island and in other places Mine hath the old foot-steps thine noval traces But why do I thy doing daign to name Baptisme for in truth it is a shame For to vouchsafe it such an appellation Only I use it ' cause our disputation Doth so require But Sprinkling never can Suit with God's Word delivered unto man For his direction in that Ordinance Of Baptizontes sith that clear instance In John the third and twenty third hath said The Reason why John Baptist us'd his trade In Enon was because of plenitude Of Water which doth Sprinkling Clear exclude From being Baptisme As also doth The act of Philip and the Eunuch both Sith both went into th' Water for to act What Baptisme requires in th' outward fact Yea Christ our Lord who knew the Father's will Went Into Water Baptism to fulfill Now whether Scripture or thy Doctors be The safest guide herein I leave to thee Cathedral Doubtless O Jayl in this bend of quotations Thou' rt guilty of no small falsifications I ask thee whether thou hast read each Father Whose words in this sort thou hast scratch'd together If not as doubtless not sith thou' rt unlearned O how presumptuous then art thou discerned Jayle I answer freely some I 've read not all The Works of these whose witness forth I call The most I 've read even as they are translated By those to whom thy self art ' sociated Which therefore must more claim thy estimation Than if they were the fruit of my translation Cathederal Whereas my Sprinkling thou so ill dost brook Thou mayst remember if thou please to look Into
should leave them Cathederal So then it seems for things meerly religious Thou would have no man flain O most prodigious But then the Tâ—res will over-grow the Wheat And every one will publish his dâ—ceit Whereas by â—â—ans of my sharp punishment These evils I can easily prevent Jayle T is known that for more than three hundred years The Church had no defence from worldly Peers Yet Truth with purity did greatly prosper Errors they quash'd as falt as they did foster At least in such sort as may equallize What thou hast done by severe penalties Cathederal I said that 〈◊〉 would ' mongst the Wheat increase But this thou tacitly goest by in peace 'T is not the Heresie but Hereticks There is the spinch where this Conference sticks Now if to Kings it do not appertain These Tares to put away they must remain Jayle To them it appertains not as they 'r Kings For so men may be though plung'd deep in things Which makes them Hereticks Also the Tare Which Christ intendeth by him suffer'd are Here to â—eâ—ain until the Judgment-day Yet hath the Church them alwayes put away Cathedral Well this in short I see is thy opinion Kings ought protect all those in their Dominion In Life Estate and all things necessary If from their Civil Laws they do not vary As for the Church she only may do this Punish with Censures such â—s do amiss Jayle What is the utmost bounds of Kingly powers I 'le not dispute in this discourse of ours Which may perhaps be more than I well know Yet sure in Church-respects the Scriptures do Not give them pow'r as Kings to execute Church-Discipline and that 's what I dispute Cathedral If Kings did not assist by penalties My Church I see men would me soon dispise Nor could I live sith all my Maintenance I chiefly have by their good Countenance And hence it is men readily obey My Discipline in whatsoere I say Jayl Alas alas that thus it should be said And truly too O how 's Christs Gospel made A meer pretence whilst men their Bellies do Make their great God But this th' Apostles show Was once the way that false Apostles went And to the same way they are still intent Cathederal What wouldst thou have men sit i' th Church as Judges Of her misdoings only as her Drudges Take from my Church the profits thereto due And Officers thou wouldest find but few And thus the Church-affairs would soon be slighted Yea and perhaps the Church would be benighted Jayl Benighted why Is Silver your great Candle Or th'Oyl that feeds it One this point did handle In the Affirmative who appertains Unto thy Church when like to lose his gains Of Tithes But Paul yea and all such as he Us'd to perform their Office without Fee Cathedral Paul doth allow such as do minister In Church affairs thus to be sinister So as to live upon the Church So then We do what Paul allows ev'â— all my men Which at my Altar serve or in my Court. Thus have we Fees and Tithes in Gospel-sort Jaylâ— Such as are taught ought to communicate By gift to such as do officiate That it might be a fruit to the account Of such as give but no Text doth amount To prove that you by force should ought compel For what you pâ—â—ach from those mongst whom ye dwell Cathedral I see thou wouldest all our holy things Proceed as fruits which from the Spirit springs Whether our service to the Church or their Respects to us for all our pious care But still I tell thee nâ—ll thus my Revenue Nor Church nor Ministry would long continue Jayle No Argument more clear that thou art none Of Christ his Spouse that fair and lovely one Whose things are all perform'd by Charity Which works by love Now this disparity 'Twixt her and thee shews you cannot be one Till Grace abound and Selfishness be gone Cathederal I will not yeeld to this thy Argument Yet further talk about it I 'le prevent And hear if thou hast yet a fresh Objection Left unpropounded more for my detection Then prove thy self what thou denieft to me To wit Christs Church now let 's thy Answer see Jayle Object a very redious thing it were To say all that might be objected here But this I say the walking of thy Churches Shews that amongst you all uncleanness lurches So that as Paul saith it were a great shame The things you do in secret once to name Cathederal What then 't is known we have a discipline Provided to the end we may refine Our selves from these enormious voluptions And we have now removed some corruptions The rest in time may be removed all Intending this I am not criminal Jayle Thy Discipline small power hath but where Thou may stiget money or something appear That 's truly godly those are punished But even in thy Court is found inbred Great vileness and of late it is increased Abroad much more than when thy Court last ceased Cathederal Leave prying thus into my Churches walking I 'm tired out with thy unpleasant talking I'now expect to hear thine own defence But not in this enterchang'd conference But by a speech continu'd till thou do The heads of what thou holdest plainly show Jayle The heads of what I hold then I will shew As 't was presented to the Kings own view Signed with fourty hands of such as own The said Confession which hath now been shown In most parts of this miserable Nation Whose Church doth change 〈…〉 Powers have translation CHAP. VI. The Arg. The Jayl the Symbole of her Faith With Scripture tight doth sing And brings some of the Antients forth To witness every thing I. ARTICLE ONe God alone the Father I believe From whom all things their being did receive Eternal glor'ous and his Attributes To tell forth fully no tongue once reputes It self sufficient but with admiration Must give to him the highest Adoration The Witness of Antiquity There is but one God in Trinity three Persons in Unity one God We believe hold and faithfully maintain that God the Father begat his Wisdom by which all was made his only Son one with one co-eternal most equal and that the Spirit is both of the Father and of the Son consubstantial and coeternal with them both and that this is a trinity in respect of the persons and but one God in the inseparable Divinity c. II. ARTICLE In the beginning God created Man In a condition so compleat as then No misery was mixed therewithal From which he by transgression took a fall And hereupon he misery archieved On him and 's off spring yet it is believed By me that both this death and misery Extendeth not to all eternity The Witness of Antiquity By the death of the body we reade that some have died not for their own but for the sin of others But in the death of the soul none dieth for the sin of another For as
in Adam all die both just and unjust so in Christ shall all both believers and unbelievers rise though unto punishment III. ARTICLE There 's one Lord Jesus Christ I do believe By whom all things their beings do receive The only natural Son of the most High Yet born of Mary in virginity And so considered is as David's Son And Off-spring for to sit upon his Throne Yet as he is the Son of God he 's Lord And Root of David and th' Eternal Word This is he whom the Father freely sent In his great Love into the World who went As freely and to death for all he gave Himself that all to life recourse might have The witness of Antiquity The World being all at peace Christ according to the precedent Prophecy was born in Bethlehem Judah being openly Man of the Virgin his Mother and secretly God of God his Father Christ Jesus the substance of Israel and the son of David God's Son of God taking on our Man without wasting Godhead ordained Faith to be a pass for man to God by his mean that was both God and Man IV. ARTICLE God's will is not that any man should perish Wherefore that dying mankind he might cherish His Son the Lord of all hath given Order The Gospel should be preached in each Border to ev'ry Creature and to every Nation To wit that God holds forth Non-imputation Of sins so that men shall not die because Christ dy'd not for them but because his Laws And Word which calls for Faith in his rich Death Men do reject and so themselves bequeath To Infidelity Hence it is clear That to all men at sometime doth appear So much of Grace as if they rightly mind it It holds forth Life to them that they find it The test of Antiquity God would have all men to be saved but if they come to him he so would it not as that he would save them against their will Christ in mercy was born for all but the unfaithfulness of Hereticks is the câ—use that he that was born to all is not born for all In respect of the greatness of the price the Blood of Christ is the Redemption of the whole World V. ARTICLE Concerning those whom Christ appoints for such As are the Pastors of the Gospel-Church I do believe that they must first be added Unto the Church as were those who were gladded With Peters words and growing in their stations In gtacious gifts and good qualifications And throughly tryed by their exereising Their gifts the holy Scripture so advising Such men the Church may chuse them ordain To minister as Pastors in Christ's Name By laying on of hands with holy prayers Assigning them to their respective cares To gather Churches or to feed and guide them But as for such who for a while abide them In humane Schools only to be instructed In humane Arts and so to be inducted Without Repentance and Baptism succeeding With growth in Grace unto a Parish feediâ—n Or rather to feed on their large Revenue Than to gain souls to Truth there to continue Such I do say no Teachers ought to be But should be taught the Christian A. B. C. The rest of Antiquity Eusebius all edging the Epistle of Alexander Bp of Jernsalem against Demetrius saith Thou saist it was never seen that the lay and secular people should dispute of the Faith in the presence of the Bishops I marvel what moved thee to affirm a Lie so evident inasmuch that as often as there is found any man that is sufficient and apt to give good counsel and to instruct the people the Bishops have accustomed to desire him to do it as the Bishop of Mâ—oâ— did Enelpius c. And there is no doubt but that the other Bishops may do the like in their Diocesses when they find any one which is a man fit to profit the people Ye drive them from God's Word and will let no man come thereto till he have been two years Master of Arts. First you nurse them up in Sophistry and in bene fundantum and there corrupt their judgments then they begin not at the Scripture but each one chuseth himself a Doctor severally c. VI. ARTICLE Touching the way of man's Justification Before the Lord in order to Salvation I say it is by Faith in Christ our Lord That is with heart believing that sweet word Which shews to man in Christ there is remission Of sins for all through faith through contrition For which great cause Christ worthily bespeaketh Their chief affections and their fouls so breaketh Wholly to yeeld to Christs most just Commands And to deny all Self which Christ withstands And eke with godly sorrow do commit Themselves to Christ's Grace to depend on it Such like believing men are justifi'd Their Faith will Righteousness be found when try'd The test of Antiquity The Medicine of the Soul is the only propitiation for the sins of all that is to believe in Christ How virtuous soever the antient righteous persons have been they were not saved but by Faith It is manifest that such as have Faith in Christ shall not be saved unless they have the Life of Faith VII ARTICLE There is but only one most holy Spirit Which God doth give such richly to inherit As do obey his Voice that they thereby May have the Grace themselves to mortify And be enabled in the Truth to stand Immovably thout which no mortal hand Can do the work of God and that we may Honour the Father and the Son each day Who is the Author and the Consummator Of all our Faith And John that Revelator Doth say this Father Son and holy Spirit Are One and so the Name of God they merit The fruits which follow this great gifts reception Is growth in ev'ry grace and sins rejection Wherefore we say these have it not received Who are of Love that Spirit fruit bereaved Or destitute so as they such deny A quiet life that would live peaceably The test of Antiquity That Spirit being the Fathers and the Sons is properly in Scripture called the Holy Spirit It is neither Father nor Son but personally distinct from both and this Trinity is one God Behold the sign and token whereby ye shall know those that are of God from the evil and wicked Those are the wicked which do kill and lead into captivity the which all those that are of God have not done nor do O Lord God these are the chiefest and first that persecuted thee whom men see to love the highest seats and rooms in thy Church and which bear the greatest rule They have taken the Ark of Zion they have occupied and used the Castle and have afterward frankly and by power set all the City on fire Their conversation is miserable The subversion of thy People is pitiful Now holy Orders are given for occasion of most
filthy gain and they think gain to be piety and godliness VIII ARTICLE About Election this is that I 've said That God from aye before the World was made Hath chosen unto Life such as believe And so in Christ through grace he 'l them receive Yet I am confident God's purpose here Stands not upon what Faith did fore-appear Or Works done by the creature but alone God's Mercy Kindness and Compassion Thus 't is of God who calleth Yet behold Let no man think that now he may be bold To live in sin for as our God is pure So can he no ungodly man endure Then this Decree to every Godly man Hath its extent as David witness can The test of Antiquity According to his mercy he saved us This goodness which doth flourish in Christians doth arise out of the root of Divine Piety or Love for God by his Mercy hath saved us in Christ The Apostle saith not he hath chosen us when we were holy but that we should be holy Election goeth not onely before Works but before Faith where all good Works do begin IX ARTICLE Concerning Reprobation this I say No men as men of old were cast away But as they have God's Grace in wantonness Abus'd and lived in ungodliness To those indeed God sendeth strong delusions That they might damned be Sith vain confusions They rather chose than Truth in faithful love And hence it is God's Wrath ' gainst men doth move Yea against ev'ry soul that doeth evil So as to die the servant of the Devil The test of Antiquity The Damned cannot complain justly because it is their wickedness that doth cast them down into pain He was worthy to lose an unprofitable Faith which did not exercise Charity God is good and he is just He may save a man without good works of his because he is good but he cannot condemn any man without his evil deserts because he is just X. ARTICLE Concerning Infants I believe they shall Suffer no death but that that 's temporal And this their father Adam brought upon them But th'second Adam shal take it quite from them And further than that death that 's temporal No one shall die for Adams sinful fall Christ hath avouched Infants ' thout exception To appertain to Heav'n Then rejection Of Infants into Hell is such a preaching As doth want Charity and cross the teaching And nature of our God Yet thus they teach Who do the Church her Baptisme impeach Contending that to Infants it pertains To some of whom yet they allow no gains By means of Christ his Death for this they say He only dy'd for some And now we may Demand how they did know he dy'd for those Whom they baptize and did the rest dispose To hellish torments See the cruelty Of those who sprinkle Babes infancy The test of Antiquity By the death of the body we read of some that have dyed not for their own but for others sins But in the death of the soul none dieth for another God cannot condemn any man without his evil deserts because he is just XI ARTICLE The only way by God and Christ ordained Whereby the sons of men should be constrained To sit down in Christs Church is Gospel-preaching Wherein a reconciled God is stretching His Hand of Love extensively to all And then to dip or baptize such as shall Repent from sin and faith in Christ profess Through Gods forbearance and great tenderness I say such only as are catechised Are in the Scripture bid to be baptized Into the Name of Father Son and Spirit But as for those who would by Legal merit Or Parent int'rest bring a fleshly seed Into the Gospel-Church all such indeed I do deny with that Scriptureless thing Most truly called Infant Sprinkling Which custom hath or would make void God's Word And bind the Church still with a Legal cord Unto a fleshly line And the New-birth Would as a useless thing fall to the Earth This is one reason why we separate From all such persons that participate We may not with these darksome wayes of theirs But rather by reproofs break through these snares The test of Antiquity The Lord commanded his Apostles that they should first instruct and teach all Nations and afterward should baptize those that were instructed in the mysteries of Faith For it cannot be that the body should receive the Sacrament of Baptism unless the soul hath received before the true Faith The dipping into the Water is the going down into Hell the coming up out of the Water is the Resurrection We must know that at the first Believers were baptized simply in Flouds and Fountains XII ARTICLE I also do believe that the baptized Believing souls ought thus to be advised To seek unto the Lord for his donation The Spirits gifts for their mortification That by that Grace their Life their Profession May not unto each other seem oppression The way to ask this Gift in Scripture stands Known to be Prayer with laying on of hands As one first point which in Christs doctrin's shown Whereby his Saints are from all others known The test of Antiquity Laying on of hands hath ever been the custom of the Church Laying on of hands what is it but prayer over a man The first degree of Christianity is to be repentant of our former life Next to be taught that true-innocency and soul-health is to be hoped-for of God Then forthwith that we be purged by holy Baptism Then that we receive the holy Ghost by laying-on of hands XIII Article Concerning Perseverence this I say And do believe that in Christ's blessed way Men ought without a tossing to and fro Continue stedfast and these things must do Meet in a Church-Society together In the Apofiles Doctrine to consider And call to mind in Pray'r with breaking Bread Their Saviour till he come to raise the dead The test of Antiquity I pray you O ye Bishops which do think your selves to be so What Suffrages have the Apostles used for to preach the Gospel with what power were they aided Did they assemble the Church by the Kings Edict They nourished and kept themselves by their hand-labour and assembled the Church against the Edicts of Kings When wise and good People do meet together we must not call that a Faction or Sect. Saint Luke declareth the Order of the Primitive-Church That the Faithful assembled themselves often times for to preach the Word and celebrate the Lords Supper We assemble to pray for the Emperour c. and for Peace to make commemoration of Divine Scriptures and do feed and nourish the Faith with voice and holy words We plant and graft most strongly our Faith And do labour much to imprint in our hearts the discipline of the Commandments XIV Article I say moreover though I thus contend For th' old Church
my Common-Prayer-Book I allow That way in case of weakness But I show In the same place that dipping is God's way For Baptisme to be perform'd this day Jayle I do confess thou sayst so but behold When thou presumed for to be so bold To give an inch thy Doctors took an ell And now this weakness doth all strength expel Out of thy Church And God's way is rejected And as a foolish thing by thee neglected Cathedral No Alteration in these things I see Will be assented to by such as thee As if we must in these cold Climates go Into the Water when baptis'd But lo. The time requires the Conference should end Now therefore unto what remains descend CHAP. V. The Arg. The Minster's Consistory Court The Jayle to visit goes The Minster takes it in ill sort She should that place disclose Jayle MOngst other things whereby Christs Church doth shine We are to reckon Christian Discipline This Ornament thou wants Whence I conclude Christs Church consists not of thy multitude Nor yet of this thy gorgious Courtly Tent Because you all reject Christ's Government Cathederal What! dost ' come here to hold thy Visitation That thou beginst to make this exclamation Against my Court whose wayes thou cast not know Nor will I unto thee my secrets show Yet will I this my Government maintain ' Gainst which thou mayest strive but all in vain Jayl Well but before we try thy Discipline Let 's take a view of those brave men of thine Which are thy Officers let 's know their names Or Titles for behold their glorious Trains Seem to import they are no Fishers mates Nor yet like Paul Tent-makers sociates Cathederal These are their Titles and the first degree Arch-Bishops are the next Lord-Bishops be Attended with their Bishops Suffragans Arch-Deacons Deans and Chapters Courtezans With Iudges Surrogates and Proctors store Apparitors with very many more Jayle Arch-Bishops and Lord-Bishops what is this Did not our Saviour all such titles hiss Out of his Church when his Disciples would Have bin the chief that so they might have rul'd By Domination over those to whom Christ did intend they servants should become Cathederal Unless these Titles ' gainst plain Scripture be Thou canst not them condemn nor do I see Those Texts alledg'd which any whit oppose These Titles but 't is meant of such as those Which Papists give unto their Popes But I Have eft condemned that Supremacy Jayle Thy Titles are as much beyond the Line Of holy Writ and full as clandestine As those amongst the Papists for whilst they Make one great Pope now heed well what I say Thou makest many Popes for thy Arch-Lords Their Fancies force upon us for God's words Cathedral I thee require some Scriptures to produce Which shews my Titles to be such abuse As they prohibit otherwise thy plea In this our contest cannot mine outweigh For all things which ' mongst Papists are esteem'd Must not unlawful for that cause be deem'd Jayle Peter an Elder Elders doth command The Churches oversight to take in hand Without becoming Lords and Paul avows He preached Christ as Lord and likewise shows He preach'd himself a servant for Christ's sake To th'Church now this against thy Lords doth make Cathedral 'T is true the letter of these Scriptures do Seem to oppose Lord-Bishops but you know The Scripture hath a secret sence and can Not easily be understood now then How canst thou tell the Lordship here is meant Of those Lord-Bishops which my Church frequent Jayl The Texts must needs be meant of some that lord it In things Temporal or as thou dost word it Of Lords Spiritual But Peter doth Allow the first yea and to speak the tâ—oth Commands the Church all such as such t' obey Ergo 't is Spirit ' Lords he thrusts away Cathedral Thy major Proposition must be true Sith needs it must be meant of one of th'two Thy minor's likewise true Peter doth call The Church t' obey Lords Magistratical That then I must deny is thy Conclusion And truly why It makes for my confusion Jayl If th' Propositions both be verified Th' Conclusion can in no wise be denied Logicians say and therefore thou art one That from both Truth and Reason's so far gone As neither will thy Lordship cause to bend Till Christ the Lord his Judgments on thee send Cathedral Leave off proud Jayl thou art not yet my Judg But thou shouldst rather know thy self my Drudg Nor will I thus permit thee at this season To charge me with the want of Truth or Reason Turn then thy course unto my Discipline And do not thus my Lordship undermine Jayl Thy Discipline we must find in thy Court To which I see poor men compell'd refort To pay their Money And I also see Thy Officers as greedy of their Fee As any Lawyers And I likewise hear These Fees do make them reel with Wine Beer Cathedral Touching my Court thou shalt instructed be Ere long what they do there I 'le warrant thee And as for those who come unwillingly They 'r such as from my Laws have trod awry And I shall let such know their punishment Must peirce their purse till they be penitent Jayl Purse-penalties the Church of Christ knows none As she is such nor can it once be shown In all the Apostolical Directions In holy Writ there should be such exactions And doubtles whilst thou thus minds earthly things Paul under a most sharp reproof thee brings Cathedral Purse-penalties alone may not excuse Those that my Laws presumptuously abuse for Heresie deserves the most severe Chastisement others for to put in fear Even Confiscation 〈…〉 This crime 〈◊〉 the holy Scripture saith Jayle This iâ— a Monstrâ—â—â— Disciplinâ— foâ— you Who Gospel Laws pretend for what you doo ' Tiâ— true by 〈◊〉 Death might be inflicted On some 〈…〉 But if the Church in 〈◊〉 Should so proceed 't would now prove Persecution Cathederal Here thou 〈…〉 But I am clear from such 〈◊〉 For I no 〈◊〉 but 〈◊〉 I punish such 〈…〉 That I might them reduce from Heresie Or others keep in Christian purity Jayle That thou ' it a 〈…〉 Witness in part some 〈◊〉 whom thou haâ—t slain And partly some thou doâ—t at this day keep In Prison only cause they cannot sleep With thee in 〈◊〉 but the Lâ—â—d's Preceptâ— Have chosen as a Rule unto their steps Cathederal Those I 〈◊〉 and these I have slain Are such as would in Hereâ—ie remain Yet 't is not really I but ' tâ—â— the Powerâ— Which punish 〈…〉 these Maâ—â—â— of yours 'T is true 't is I adviâ—e them thus to do it And so shall still and care not who do know it Jayle So 't is my will is all the rule indeed By which thou doâ—â— thus â—idgedly proceed For from good ground it never can be shewed That thou or other ought to have imbâ—ewed Your hands in their blood who did well behave them In all things civil but to God