the sap and spirit of the body and Vine unto us First one recent Calvine namely who defining Baptism Instit l. 4. c. 15. § 1. saith Baptismus signum est initiationis quo in ecclesiae cooptamur societatem ut Christo insiti inter filios Dei censeamur Baptism is the sign of our entrance vvhereby vve are received into the society of the Church that being grafted into Christ we might be accounted among the children of God And elsevvhere Salutis symbolum ac pignus dedit Deus in Baptismo In Tit. 3.5 nos in suam Ecclesiam cooptans inferens in corpus filii sui Quare Baptismus congruenter verè savacrum regenerationis dicitur And that therefore Bapt. is properly and truly called the laver of Regeneration Thus he Now although he make the first particular benefit in Baptism to be remission of sins and afterward the grace of the holy Ghost Jnst l. 4. c. 15. §. 5. Yet seeing he makes our new birth to be effected in Baptism and that it is properly therefore truly called the Laver of Regeneration and that therein we are first ingraffed into Christs Body and made the children of God it follows thence that we receive remission of sins by spiritual regeneration Aug. contra Jnlion l. 2. c. 3. The other is Antient to wit Austin who doth in terminis express the same which the Church hath done in that Prayer Lex quippe ista peccati quae in membris est corporis mortis hujus remissa est regeneratione spiritali manet in carne mortali Remissa scilicet quia reatus solutus est in Sacramento quo renascuntur sideles For this law of sin saith he which is in the members of this body of death both is remitted by spiritual regeneration and also remains in the flesh that is mortal It is remitted because the guilt of it is discharged in the Sacrament whereby the faithfull are regenerated And afterward Cap. 8. Justificatio porro in hac vitâ nobis secundum tria ista confertur Priùs lavacro regenerationis quo remittuntur cuncta peccata deinde congressione cum vitiis à quorum reatis absoluti sumus tertio dum nostra exauditur oratio qua dicimus dimitte nobis debita nostrae Justification how conferr'd Our justification in this life saith he is conferred upon us by these three things First by the laver of Regeneration whereby are all our sins forgiven Next by our conflicting with sins he takes the word Justification here largely as comprehending the work of Grace also from the guilt of which we are absolved Thirdly When our Prayer is heard wherein we ask ' Forgive us our debts c. The Church therefore in that Prayer hath spoken both according unto truth and to Antiquity I dismiss that point Come we to the next which is their Exception against the Catechism touching the Sacraments Except 11 which was contrary say they to the Statute of 1 Eliz. 2. added in King James time Page 30. Touching Additions hath been answered above But further that act did not prohibite the King from adding any thing for explanation which another Act as we saw gives power to do so it be not contrary to any thing in the Book established But this might perhaps be a caution to his present Majesty The Brethren caution the King lest his indulgence in remitting of that Law by his late Gracious Declaration be as well interpreted a violation of it for there is no act for that whereas for his Grandfathers explaining there was one Next in this Paragraph is an Exception against the Answer to the Question in the Catechism Except touching the Sacrament How many Sacraments hath Christ ordained in his Church Answ Two onely as generally necessary to salvation For it may say they without racking be interpreted as a tacite admission of more as Marriage holy Orders Answ c. The Apostle giving rules of speech unto Titus Tit. 2.8 warns him that it be sound and such as cannot be condemned by the contrary part This rule therefore was here observed by the Composers of this Answer For they knew that the word Sacrament in a large sense was applicable to many sacred things not onely instituted in Scripture but also in the practice of the Church Accordingly Austin in one of the places above cited saith Noveris diem natalem domini Januar. Epist 119 cap 1. non in Sacramento celebrari Agimus pascha ad Sacramenti significationem Thou must know that the day of Christs birth is not celebrated as a Sacrament But we celebrate Easter under a sacramental signification Where he takes the word Sacrament to signifie the mystical things wrought and pointed at in Christs resurrection Therefore to avoid contention with froward spirits the expression in the Catechism is so uttered that there is no occasion given and yet the Doctrine secured forasmuch as all Sacraments properly so called are generally necessary to salvation Their next Exception is That whereas in the same Catechism it is demanded why children are baptized when by reason of their tender age they cannot perform the Conditions required in Baptism viz. Repentance and Faith It is answered Yes they do perform them by their Sureties who promise and vow them both in their names which when they come to age themselves are bound to perform This the Brethren say is a meer tale Except 2 We must not be offended Jer. 13. if the Leopard cannot change his spots nor the Brethren their Black-more language They add for proof That it was never read nor heard of in Scripture that one man either repented or believed in the room and name of another whereby that other did receive all or any of the spiritual benefits exhibited and sealed in either of the Sacraments And 't is not a vowing by one that another shall repent and believe when he is not at present able to do either that can truly be said to be a performing of them Thus the Brethren Wherein there is a double mistake first of the meaning of the Answer in the Catechism and then in Answ 1 the matter of their Reply Touching the first The distinction in the Catechism viz. that there is an outward and visible sign which comprehends both the Element and the Form and Action of baptizing and an inward and spiritual Grace Or there is Sacramentum as the Schools speak the outward and visible part and there is res Sacrâ—menti that which is inward and spiritual this helps us to an Answer for accordingly it may be said of Repentance and Faith required to this Sacrament There is the inward Repentance and Faith or the res ipsa and there is the outward repentance and Faith that is the profession of them Now as to the partaking of the inward grace viz. Christ and his benefits there is required the inward graces of repentance and faith so for the outward part of it the visible
for use that without it the Churches could not be preserved neither in Truth nor Vnity And though Hierome seem to imply that there was some times when the Churches were governed without it yet unless hee mean the time of the Apostles who were themselves instead of it no time by his own words can be assigned when the Church either could or did want it neither doth hee name any certain time or alledge any Author as hee useth to do in case of History neither under correction of men of larger reading do I beleeve hee could Seeing it is evident in the Ecclesiastical History and by the Monuments of the most Antient Writers that Episcopacy was contiguous with the Apostles time as appears by Ignatius Policarpus Vide Eus Hist Hieron de Scriptorib Ecclesiast Clemens Irenaeus and others Whereas Hierome lived in the fourth Century above three hundred years after Christ 'T is true St. Austin that mirrour of Modesty and Humility writing unto this same Hierome when hee had received some contemptuous expressions from him as I said before Aug. ad Hieron Epist. 19. that Father was a little high in answer to him saith Quanquam enim secundum honorum vocabula quae jam Ecclesiae usus obtinuit Episcopatus Presbyterio major sit Object tamen in multis rebus Augustinus Hieronymo minor est Although saith hee according to titles of honour which now the USE of the Church hath obtained Episcopacy be superiour to Presbytery yet in many things Austin is inferiour to Hierome Answ Hee saith it is by use of the Church that Episcopacy is above Presbytery but hee speaketh of the difference of names and tiles implying that in the Scripture they have often all one name Epist ad Evagrium as Hierome had proved in that Commentary upon the first of Titus and elsewhere but doth not deny nor imply that the Office was the same Again hee saith the Use of the Church now this Use may be as antient as the Apostles Lastly Hee knew with whom hee was dealing and on purpose composed his expression to the qualifying of Jerome Vide Epist ad Hieron 15. as appears in his other Epistles to him hee doth not dispute ex professo this point Cyprian the antient of them both in the place now cited carries it very far for the dignity of Episcopacy â—â—pr lib. 1. Ep. 3. and the eminency of one both in Place and Authority Having proved by many examples the preheminency of place and duty of Obedience by the Scripture given to the High Priests among the Jews applying to the Bishop in a Christian Church hee saith Cum haec tanta ac talia multa alia exempla praecedant quibus Sacerdotalis autoritas potestas divina dignatione firmatur quales putas esse eos qui Sacerdotum hostes contra Ecclesiam Catholicam rebelles nec praemonentis Domini comminatione nec futuri judicii ultione terrentur Neque enim aliundè haereses abortae sunt aut nata sunt schismata quà m inde quod Sacerdoti Dei non obtempetatur nec UNUS in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas universa nemo adversum Sacerdotum Collegium quicquam moneret nemo post divinum judicium post populi suffragium post Co-episcoporum consensum judicem se non jam Episcopi sed Dei faceret nemo dissidio unitatis Christi Ecclesiam scinderet that is Seeing these so great such and so many other examples have gone before by which the authority and power of the Priestly dignity is confirmed by Gods institution what kind of men do you think them who being enemies of the Priesthood and rebels against the Catholick Church are neither terrified by Gods threatnings nor yet with fear of the judgement to come For from no other cause do Heresies arise nor Factions in the Church have their beginning than from hence that there is not given obedience to the Priest of God hee means the Bishop as the words following will shew neither is considered that for the time there is but One Priest namely chief that ought to be in the Church of God and for the time but one Judge in the stead of Christ To whom according to the Doctrine of Christ did the whole Brother-hood give obedience no man would move any thing against the Colledge of Priests by whom the Bishops was chosen no man would make himself Judge not now of the Bishop but of God himself after that hee hath been chosen by the Divine Judgement by the suffrage of the people desired and by the consent of other Bishops confirmed I urge this Testimony being very antient Cyprian lived about the year 250. to shew the judgement of Antiquity touching Episcopacy namely the Institution Use and End of it viz. preservation of Truth and Peace in the Church as wee saw before out of St. Hierome Spurâ—ous testimonies though grayer-headed I pass not at Yea and Hieron himself elsewhere doth imply that a Bishop might ordain which a Presbyter could not do Quid enim facit exceptâ ordinatione Hieron Epist ad Evagr. Tom. 3. Episcopus quod Presbyter non facit that is what doth a Bishop do except Ordination which a Presbyter doth not thus hee but Ordination carries with it some Superiour jurisdiction Since my writing of this De Evangel Ministerium gradib cap. 23. I have consulted what Savania hath observed upon this place of Hierome on Tit. 1.5 against Beza and finde that his cogitations are the same much-what with mine as indeed it is obvious to any one considering of it neither do I see cause to alter them Savania Beza for any thing I finde in Beza his reply unto them whose judgement in this point wee shall hear anon out of the same writing And so I dismiss the Testimony from Antiquity Proceed wee now to the Judgement of the Reformed Churches expressed by their chief Writers and even those who have erected another Government Calvin the supposed Parent of Presbytery 1. The Reformed Christian Churches Judgement of Episcopacy but hee was onely the foster Father for Farel and Viret had before him ejected Episcopacy at Geneva or rather the Bishop hee the ground being as it were vacant raised Presbytery or rather ripened it in the room thereof Hee first argues the right of Episcopacy for the substance of it from Nature it self Calvin 1. Hoc natura dictat Unum ex singulis Collegiis delegendum exi precipua cura incumbat Epist. ad R pol. 1554. 2. Fateor quidem ut sunt hominum ingenia mores non posse ordinem stare inter verbi Ministros quin reliquis praesit Unus Praes ad duc Witemberg ante Epist ad Gal. Epist ad R. pol. 1554. then acknowledges the Necessity of it for the upholding of the order of the Ministery from the disposition and spirit of men both
hoped every good man had his Retractations either actual or intentional that died in true Faith and Repentance howsoever all had not time to write their Retractations as St. Austin did This for Retractations III. An Evidence further of the sincerity of my own For the Truth of my Return unto the Church take part of a Letter written to a dying friend and neer relation Octob. 8. 60. Immediately after my recovery from my dangerous sickness above mentioned the rather because the matter may do good to some others also the words were these viz. The next thing I would remember you of is that you have according to the course of this world lived in Schism and separation from the Church your Minister and the Ordinances of God in the place where you live and particularly from the holy Communion Remember what the Holy Ghost saith 1 Cor. 11.30 For this cause many are weak and sickly among you and many are dead If the prophanation then the total neglect of the Sacrament which argues a contempt of it is often punished in this manner Apply this and see the Exhortations before the Lords Supper in the Common-Prayer-Book where you shall see more of the danger of the neglect of this Ordinance Neither is Schism and withdrawing our selves from the Church in the place wherein wee live and the Ministry and Ordinances there a small sin For it is a rending and defiling and destroying of that particular body of Christ and Church of God Now the punishment is If any man defile or destroy so it is in the Margin of your Bible the Temple of God him will God destroy 1 Corinth 3.17 God is destroying of you in the midst of your years and this is your sin Your Example makes other stones of the spiritual building as one peece in a house falling makes way for another fall off too If all should do so God should have no Church no Ministry no Worship in that place Your Father did not so but waited humbly on God in his Ordinances and made use of such Ministry as God sent though sometimes mean and none of the best and encouraged them What is it then First ask the Lord earnest pardon Next go and bee reconciled to your * Mr. P. of St. 〈◊〉 A man fully conformable tâ— the Church of England Minister let proud men count never so meanly of him Crave his prayers attend upon his Ministry joyn with him in Publick Worship bee admitted to the Lords Table and go not out of the world as a Heathen of no Church and with no Sacraments If you will think on the premises though your condition should bee as the giving up of the Ghost as Job speaks yet God ordinarily works extraordinary things in such cases ' He brings down to the grave and raises up again 1 Sam. 2. Hee kills and makes alive Hee giveth forth the sentence of death and afterwards quickens again 2 Cor. 1. But so that we acknowledge that wee have sinned Job 33. observe that place and read Psal 107. Howsoever you will depart in peace namely in the Communion of Christ his Church and Ordinances and so with them be gathered into the bosome of Abraham there to expect the second appearance of the Great God and our Saviour Jesus Christ If you neglect these things my soul shall mourn in secret for you yet with this comfort that I have in part discharged it But let mee hope better things of you and such as do accompany salvation Consider what hath been said and the Lord give you understanding in all * This Letteâ— to have them 〈◊〉 been sent is 〈◊〉 known to seâ—ral persons iâ— Cambr. whoâ— have seen tâ— Original whâ— also I have 〈◊〉 covered Act. 24. things c. Thus far the Letter And now to put a final period to this large discourse in a word I beseech all men to be perswaded first That I do with the Blessed Apostle beleeve all things that are written in the Law and the Prophets in the Evangelists and Apostles next that I have hope towards God that there shall be a Resurrection both of the Just and the Unjust And lastly that hereupon I exercise my self to have a Conscience void of offence toward God and towards man alwaies with which Petition and Profession I cease and shut up all Sept. 13 Ann. Dom. 1661. Regni Carol. secundi Magn. Britann Franc. Hibern Regis sereniss 13. sed inaudito Dei Consilio Restituti cum eo Ecclesiae secundo * Aâ—t M. 5 Adulationâ— epto iâ— Maii 29. 〈◊〉 mihi nataliâ— per lavacrâ— generationâ— NOVAE 〈◊〉 excurrit Quod utrique secundissimè faustissimeque in perpetuum cedat Votum ex animo quotidian JOHANNIS ELLIS FINIS
before he persecuted Sect. 3. Examples of Retractation But to come to some Instances and Examples of Errour 1. In general and of Retractation And first in General I have read this sentence either in or cited out of u] Phil. de Comines Philippe de Comines for the Book is not now at hand viz. A Prince or any other man that hath not been deceived can be but a beast because he discerns not the difference between good and evil Consonant unto that of the Antient now quoted x] Aug. Epist 7 Nullum unquam verbum inquit quod revocare vellet emisit Quae quidem laus quanquam praeclarissima videatur tamen credibilior est de nimium fatuo quam de sapiente perfecto Nam illi quos moriones vocant quanto magis à sensu communi dissonant magÃsque insulsi absurdi sunt tanto magis nullum verbum emittunt quod revocare velint quia dicti mali vel stulti vel incommodi poenitere utique cordatorum est That is Tully saith of the Roman That he never uttered any word which he wished were unspoken Which commendation though it be very splendid yet is it more like to be true of an absolute fool then of a perfect wise man for those whom we call Ideots by how much they are farther off from common sense and are more absurd and witless by so much the more they never utter any word that they will retract For to repent of an evil idle or inconsiderate speech is indeed the part of a prudent and cordial man thus far he And to come nearer to our own time and occasion I shall give you the vivid speech of one yet living for ought I know y] Letter to one of the Lords of the Council concerning the Declarat of Octob. 13. 1655. Whosoever saith he hath not been deceived in the current of these last fifteen years hath been preserved from being so by such an absence of friendship confidence and charity and by such an enmity to mankind by such a measure of distrust jealousie and villany in his nature that I had rather be a dog then that man I shall leave unto the Authour his passion and expressions and only improve his notion as complying with the premises But to come to some particulars Particular Instances We might fetch them from the whole rational creature and from the top-branch of it the Angels For those of them that fell although through malice they will not retract The lapsed Angels yet there is no doubt but they do repent though not with godly sorrow And what is Retractation but Repentance certified Adam the first and flower of the meer rational creature here on earth did not only repent The first man but retract his errour though the expression of it be not verbally set down else could he not have been capable of salvation for 't is only z] 1 Joh. 1.9 if we confess our sin that God hath obliged his faithfulness and truth to forgive us And though with the heart man believe unto righteousness yet with the mouth confession must be made unto salvation saith the Apostle Rom 10. Unto this head therefore of Retractation not criticising on the word appertain all the confessions of sin we read of in the Scripture But take a few particulars Other Script Inst and you shall find them to be the choicest of the Saints Job a] Job 1. like unto whom in his time was none on earth by the Lords own testimony yet he retracts b] Ch. 40.4 5. c. 42.6 I have spoken words saith he which I understood not therefore I abhor my self and repent in dust and ashes c] 2 Sam. 23.2 David David by whom the Spirit of God frequently spake he retracts d] 2 Sam. 24.10 I beseech thee O Lord take away the iniquity of thy servant for I have done very foolishly Solomon who e] 1 King 10.23 exceeded all the Kings of the earth both in riches and wisdome he retracts f] Eccles 2.20 21. Therefore I hated all my labour g] Cap. 1.17 Chald. Paraph. In Eccles and he calls his travel in wisdome Solomon madness and folly And it is supposed that the whole Book of Ecclesiastes is nothing else but his retractations especially if we credit the Chaldee Paraphrase but not that in the King of Spains Bible who makes the ground of it to be that Solomon foresaw he should leave his wisdome and Kingdome to a fool to Rehoboam Some also might perhaps bring S. Paul himself near the matter of a retractation If not S. Paul as to the style of a Letter which he wrote to the Corinthians the good effect whereof made him in the issue not repent h] 2 Cor. 7.8 though he saith ' he did repent But because the i] Calv. in loc doctiss interpres as he is often styled expounds the place otherwise I insist not on it But without query k] Gal. 2.11 he by whose mouth the Gentiles first received the Gospel and believed not only repented of a mortal sin Yet doubtless Peter the denying of his Lord but retracted no doubt an errour by his example made much more dangerous the withdrawing namely from the Gentiles in eating bread Gal. 2. and compelling thereby the Gentiles to ' live as the Jews did so betraying the liberty of the Gospel Which may be a note for those who claim succession from him not to arrogate unto themselves an unerring spirit Adversaries to Retractation no not in Cathedrâ as doth the Bishop of Rome the only enemy of all Christians unto retractations Examples in the Antient Church But to come lower S. Austin the best Learned of all Antient Doctors in the judgement of the Church of England l] Homil. against peril of Idolatry part 2. pag. 25. he not only retracts himself and wrote two whole Books of that argument whose spirit in this particular may in few be seen in that excellent Epistle of his unto Marcellinus m] Epi. 7. and libb of Retrac Ep. 7. But also therein exhorts every other man that hath been mistaken S. Austin secundas habeat partes modestiae qui primas non potuit habere sapientiae that every such one should take the second boat of modesty and retracting that could not get the first of wisdome by not erring The reason is n] Idem ibid. nam nimis perversè seipsum amat qui alios vult errare ut error suus lateat for he too passionately loves himself that is willing others should still wander that his own straying may be unobserved Yea he admonisheth o Hieron of a revocation of his opinion touching the controversie betwixt Paul and Peter Gal. 2. p] Aug. Ep. 9. Ad Hieron Arripe obsecro te ingenuam verè Christianam cum charitate severitatem ad illud opus corrigendum atque emendandum
Christian Churches asserted in Answer to Mr. Hudson I may add this caution That for substance they are both of them Orthodox and useful and such in the composing whereof industry was used somewhat more than ordinary A few passages at the latter end of the Sermon in reference of the defence of the War against the King I do here retract And though I suppose I have evinced in the other Tractate that there is no Catholick or universal visible Governing Church and so laid ground for the Independency of the Church of England and other National Christian Churches yet that new practised Independency beginning at Separation and collecting themselves thence into small bodies and afterward assuming a right of non-subjection to any Juridical Superior Power Ecclesiastical I do also recal by these presents and retract CHAP. IV. The Causes of the Authors falling and first the Negative and such as were not AS in the Creation Gen. 1. Negations did precede the formation of things darkness before light and emptiness before repletion And as in Procreation privation goeth before So the Apostle writing to the Churches 1 Thess 2.3 begins at Negatives and what were not the causes of his preaching Our exhortation saith he was not of deceit nor guile Give me leave therefore to imitate both Nature and Religion here and to represent what were not the motives of my falling Lest any man should think that corrupt designments either in respect of persons or of things have tempted me And first for persons both those I have departed from as also those I now adhere unto No personal offence at the one or flattering notion of the other have at all provok'd me Neither despair of gaining by those now gone nor hope of vintage by these rising Luminaries do attract or draw me For I do not now begin my Retractations having then published them as we saw above when neither clowd from heaven nor vapour from the earth did seem to promise any shower of blessing When neither Sun nor Moon nor Star appeared but all hope that we should be saved was even vanished Sect. 1. Neither distaste of nor affection unto persons And first for persons To which I shall the rather speak because there is danger of falling into Scylla whilst we would avoid Charybdis and that a * Matth. 23.18 Proselyte may by Pharisaism and hypocrisie become two-fold more the child of hell than he was by profaneness Therefore that I may not seem to commit the same error against some now that was admitted against others before I shall represent my spirit and opinion touching persons of the side I have deserted and then of those whom in these cases I return unto Matth. 5. 1 Pet. 2.17 Gal. 6. First We are obliged to love and honor all men though especially the houshold of faith St. Austin not onely styles the persons he wrote against or had departed from sometimes * Dominis praedicalibus dilectissimis fratribus medaurensib ep 42. Dilectâ—ssimo fratri vinientio epist 48. honored or reverend or beloved brethren but also expresses his ' spirit toward them which I desire may be mine also in reference unto those I have now reflected on Illi in vos saeviant qui nesciunt cum quo labore verum inveniatur quam difficile caveantur errores Illi in vos saeviant qui nesciunt quà m rarum arduum sit carnalia phantasmata piae mentis serenitare superare Illi in vos saeviant qui nesciunt cum quantâ difficultate sanatur oculus interioris hominis ut possit intueri solem Illi in vos saeviant qui nesciunt quibus suspiriis gemitibus fiat ut ex quantacunque parte possit intelligi Deus Aug. contr epist q. voc Fundam cap. 2. Pastrento illi in vos saeviant qui nullo tali errore decepti sunt quali vos deceptos vident Ego saevire in vos omnino non possunt quos sicut meipsum illo tempore ita nunc debeo sustinere tanta patientiâ vobiscum agere quantae mecum egerunt proximi mei cum in vestro dogmate caecus errarem Let them saith he rage against you who do not know with what labour truth is found 1. The difficulty of Truth and how difficult it is to avoid errors Let them rage against you who know not how rare and hard a thing it is to scatter fleshly fancies by the light of a pious heart Let them rage against you who understand not how choice a thing it is so to cure the eye of the inward man that it may be able to behold the Sun Let them rage against you who know not with what sighs and groans it is effected that even the back-parts of God may be known Lastly Let them rage against you who have not been deceived with any such error as they see you to be deceived with For my self I can by no means be violent against you he means their persons and the persons of those that were not turbulent whom I ought now to bear as I did then my self and to deal with you in the same degree of patience that my friends did with me when I blindly wandred in your opinions 2. Besides the persons and worth of some 2. The worth and unworthiness of persons on both sides R. Hooker presat ad Pol. Eccles n. 2. from whom I now decline challengeth all due respect and some of those whom I now adhere unto as little We should be injurious to vertue it self saith Mr. Hooker if we did derogate from them whom their industry hath made great Bucer acknowledgeth both the usefulness of the labours even of the very Heathens toward Religion and highly predicates the Religion and piety of some of them Neminem verò offendat Bucer in Joh. 4.31 c. quòd Philosophorum laborem profuisse ad Evangelium puto omnis enim veritas à Deo est veritas sanè plurima in scriptis Philosophorum Poetarum legitur Jam quantulumcumque id fuerit quod de veritate Philosophi tradiderunt ad Deum certè animos hominum attraxerunt eosque ad Evangelium praepararunt sed quid opus est verbis Qui vel non in Cicerone Cicero miram Dei solidaeque pietatis cognitionem agnoscit eum necesse est ignorare quid sit Deus pietas Let no man saith he be offended that I judge the labours of the Philosophers to have been useful unto the Gospel for all truth is of God and verily there are many truths in the writings of the Philosophers and of the Poets Now how little soever it were of truth that they delivered surely it drew the minds of men unto God and by that did prepare them unto the Gospel But what need words he that doth not acknowledge even in Cicero a wonderful knowledge of God and of sound he meaneth serious not saving piety it must needs be that he knoweth neither what God nor piety
1 Thess 2.3 I may adde ' nor of gain nor of vain-glory For I coveted no mans silver nor gold nor apparel But so spake not as pleasing men but God who trieth our hearts Neither at any time designed we flattering words nor a cloak of covetousness God is witness yea and man also For I neither endevoured nor received though offered as some things were any thing material all that time either of advance or advantage but was then Note and am since in much worse condition than I was before I engaged that way and then those who did that party far less service And this one thing may I hope excuse me though not à toto and wholly yet à tanto and in part Seeing our Lord himself makes it a note of an honest and true meaning person Joh. 7.18 viz. that he seeks not his own honor or advantage but of him that sends him This title of integrity and of an honest man I had the honor in my younger time to receive from * Dr. George Abbot and Dr. William Laud L. L. Archbishops of Canterbury two Witnesses that were prime and Primate in their rank of this whole Nation and upon that account was preferred by them both Now Principibus placuisse viris c. 'T is not the least of commendations that We please such men as are both good and great And it were better for me doubtless to die than to make either the opinion of such persons 1 Cor. 9.15 or my own glorying on this behalf really void For this is my comfort the testimony of a good conscience 2 Cor. 7.12 that in godly sincerity I have had my conversation in the world and more abundantly in both these affairs wherein I hazarded all that was dear unto me ' I am become a fool in glorying but the occasion hath constrained me 2 Cor. 12.11 Yet because not he that commendeth himself is approved but whom the Lord commendeth 1 Cor. 4.4 And though I know nothing by my self as to any evil intendment yet am I not thereby justified 1 Joh. 3.20 because God is greater than our hearts and knoweth all things in them better than we do our selves Psal 143.2 Enter not therefore into judgment with thy servant O Lord for in thy sight shall no man living be justified I conclude these negative causes with that memorable profession of Mr. Ridley In his Answer to the Q. Commissioners April 2. 1554. Bishop and Martyr touching the change of his judgment from Popery unto the Protestant Religion Albeit saith he plainly to confess unto you the truth in these things which ye now demand of me I have thought otherwise in times past than now I do yet God I call to record upon my soul I lie not I have not altered my judgment as now it is either by constraint of any man or laws either for the dread of any danger of this world or for any hope of commodity but onely for the love of the truth revealed unto me by the grace of God as I am undoubtedly perswaded in his holy Word and in the reading of the antient faithful Fathers Thus far he And the same is my profession before the same Person and with the same solemnity that he appeal'd unto and used therein The Negative causes are ended CHAP. V. The causes positive and the occasions of the Authours sliding and first in general SECT I. God Almighty BUT because Scire est per causam cognoscere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anal. l. 1. c. 2. We doe then know when we see the reasons and originals of things those of my falling I shall next design They are colligible both from the dimensions and Vbi's upward viz. and downward outward and inward God Almighty though he tempteth no man either by infusion of evil or for evil ends yet our prayer against it from him doth imply that he doth sometimes and that justly lead into temptation Hence that of the Father Aug. Confess l. 1. c. 2. Bona mea instituta tua sunt dona tua mala mea delicta mea sunt judicia tua i. e. What is good in me is of thine appointment and donation what is evil is of my sin and thy judgment For though the Tempter be not wanting and ipse diabolus suam quidem habet cupiditatem nocendi facultatem non nisi quae datur vel ad subvertenda ac perdenda vasa irae Aug. de Genes ad lit lib. 11. cap. 12. vel ad humilianda sive probanda vasa misericordiae The Devil as saith Saint Austine hath indeed a desire to do mischief but power he hath none but what is given him either for the overthrow and destruction of the vessels of wrath or the humiliation and triall of the vessels of mercy And this God doth for gracious purposes As first for conviction Eccles 3.18 that men may know themselves to be but beasts as the Wise-man speaks Next for correction and humiliation God shaketh us that the soyl may come up we may see it and be ashamed He draweth out our corruptions by tentations Deut. 8.2 to humble and to trie what is in the heart Where we have them both together And severally 2 Chron. 33.31 first for discovery God left him saith the Text of Hezekiah to know or make known all that was in his heart Next for humiliation hereby It is said of him in the same place that Hezekiah humbled himself vers 26. after that his heart was lifted up So true is that Aug. de Civit. Dei lib. 14. cap. 13. Audeo dicere superbis esse utile cadere in aliquod apertum manifestumque peccatum unde sibi displiceant qui jam sibi placendo ceciderant Hoc dicit sacer Psalmus Imple facies eorum ignominia ut quaerant nomen tuum Domine Note c. I dare be bold to speak it saith he that it is good for high and conceited men to fall into some open and apparent sin that thence they may come to dislike themselves a little who by being over pleased with themselves fell into transgression And this is it which the holy Psalm saith Fill their faces with shame Psal 83.16 that they may seek thy Name O Lord c. SECT 2. Satan 2. AGain although Satan the first sinner is virtually in every sin yet more specially in those formally he is which in their Idea and nature do imitate his original viz. Apostacy from and rebellion against God and good order both in the Church and in the Common-wealth Ephes 6. Joh. 8. For these are more properly spiritual wickednesses in high places and those real lies against the truth whereof he is the genuine father Though the seed of all sin be in us yet the heat that excites it and the moisture that foments it and the midwifry that brings it forth in great evils is more formally from Sathan And
eyes look right on to the true scope And turn not to the right hand or to the left of unlawful means If thine eye be single thy whole body shall be full of light Matth. 6.22 if thine eye and aim be evil thy whole body of thy actions will be full of darkness and in darkness men do not walk even said our Saviour 8. Cause Negligence in Religious duties Jam. 4. 8. In the next place there was no doubt either neglect of or some other defect in prayer and religious duties For though the thing were not omitted yet it seems there was an asking and not receiving which could not have been for he is faithful who had promised but that there was an asking amiss Heb. 10. Now the promise cannot fail Tâ—t 1. Jam. 1. because God cannot lie and the promise is If any man lack wisdom let him ask of God who giveth it liberally It hath even by the light of nature been discovered that great miscarriages in judgment and practise could not happen but as a punishment for some neglect of God as well as a sin against him When Alexander the Great had in a drunken fit slain Clytus a man both of valor Curtius lib. 8. paulo ab initio and merit towards the King after that he had spent all night in lamenting and repenting Scrutatumque num ira deorum ad tantum nefas actus esset subiit anniversarium sacrificium Libero patri non esse redditum st to tempore itaque inter vinum epulas caede commissa iram Dei fuisse manifestam Upon search it was found that the sacrifice to Bacchus was not performed in its season and therefore in his very benefits wine for so they reckoned the table was made a snare and in drinking and feasting slaughter being committed the anger of god was evident Thus those Heathens Matth. 6. Surely lead us not into temptation as it is a necessary so it should be a daily prayer and that with earnestness 9. Add to this some failing or other 9. Cause Fail in practise either in spirit and sincerity or in practice and walking For Good and upright is the Lord therefore he will teach sinners in the way but so that we be tractable Psal 25.8 9 10. for the meek he will guide in judgment and the meek will he teach his way that is the plain-hearted and those that walk with a right foot and make streight steps unto their feet Heb. 12. And all the paths of the Lord are mercy and truth unto them that keep his Covenant Psal 25. and his testimonies to do them And what man is he that feareth the Lord him shall he teach the way that he shall choose As on the contrary when we know God Rom. 1.28 and glorifie him not as God he often delivers us to an erring and unjudicious spirit 2 Thess 2. And the not receiving the truth in the love of it introduceth frequently strong delusions The close shall be St. Austins Diriget mites In Psal 24. diriges nec perturbabit in judicio eos qui sequuntur voluntatem ejus nec ei resistendo praepenunt suam That is He shall direct the meek nor shall he disturb them in their judgment which follow his will and do not by resisting prefer their own The last of those general causes which I shall name 10. Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my back-sliding was Being too busie without my sphere 1 Thes 4.11 and in the things did not belong unto me A practice consequent unto the former negligence as is implied by the Apostle whilst he saith Do your own business and work with your hands the thing that is good Psal 131.1 It was one thing that preserved David from sedition that he exercised not himself in things too high for him and above his place but refrained his soul as a weaned child 2 King 11. Not but that Jehoiada the High-prieâ—â— may according to his office and power given him deal in the greatest affairs of a kingdom Yea and not onely Zadoc and Abiather the chief but even also Ahimaaz and Jonathan the inferior Priests when regularly may put their hand to save the Throne as well as the Altar But the case with me was different I need not explain how That Prophesie Take unto thee the instruments of a foolish shepherd Zech. 11.15 c. was applied by one late in power unto the Ministers dealing in affairs of State Lieutenant General Cromwels Letter to the Speaker out of Scotland Sept. 4. 1650. when yet himself and party played their first and best game by their hands in so medling He saith Such means will not be effectual for the setting up the Kingdom of Christ and neglect or not trust to the word of God the sword of the Spirit which alone is powerful and able for the setting up that Kingdom and when trusted to will be found effectually able to that end and will also do it Thus he Oh that so much had been said by him at the beginning of the English as it was at the beginning of the Scotish War But then it would have spoil'd the sport 2 Pet. 1.12 and it seems there is a present truth as some apply those words of Peter not capable of any other moments of time past or to come But to return Johannes Funccius Johan Funccius that notable and good Chronologer a Divine also Chaplain and Chancellor unto the Duke of Borussia having as it seems counsell'd some act that was disgusted vehemently by the State Bucholcer Chronol ad Ann. 1566. they rested not till they had his head that contriv'd it who as he went to execution gave forth this Distich Disce meo exemplo mandato munere fungi Et fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which I have sometime thus rendred Learn thou by mine example to apply Thy self to thine own studies and do fly As from the plague that folly mine of late Divines too medling in affairs of State Somewhat like was that of Justus Jonas Justus Jonas idem ad Ann. 1567. the year following which he gave forth as he went to the same calamity Quid juvat innumeros scire evolvere casus Si facienda fugis si fugienda facis What doth it boot all cases for to know If duty thou omit and sin thou do But he was of another Trade to wit a Lawyer I conclude this with the Apostles warning 1 Thess 4. that we study to be quiet and to do our own business 1 Pet. 4. lest we suffer as evil doers and busie-bodies in other mens affairs The Causes general are ended CHAP. VI. Particular Causes with their Confutation And first of the War SECT I. Cause General and Privative viz. Resisting of the Spirit of God AS touching particular ones namely those which induced me unto the civil Controversie and those which lead me to
formidable examples in the Ministery of those who not without very probable gâ—ounds and weighty advice have receded from their places provided that they could eat their bread in them though perhaps but course or not over-powered with other temptations or distractions Considerable are the words of Calvin to this purpose Ita respicienda est vocatio tua ut ab omnibus avocamentis sensus tuos omnes avertas In Epist ad Philip. cap. 2. 21. Licet alibi opulentiùs vivere At Deus te alligavit Ecclesiae quae tenuitur modò te alat Alibi plus honoris sed eum tibi locum attribuit Deus in quo humiliter vivas A ibi salubrius coelum aut amoenior Regio sed hîc tibi statio ordinata est Optares tibi cum humaniore populo esse negotium offendit te vel ingratitudo vel ferocitas vel superbia denique cum genio moribus Gentis minimè convenit Atqui luctandum est tibi tecum vis quodammodo contrariis votis est afferenda ut spartam quam nactus es colas Which passage truly I left un-Englished but remembring it may do some good unto the * The Wives of Ministers weaker sex 't is this Thou art so to observe where God hath called thee that thou must shut thine eyes from all enticements thence Elsewhere thou maist live more plentifully but God hath bound thee to a Parish which will but keep thee sparingly There is more credit to be had else where but God hath assigned thee a place whâ—re thou must live obscurely The aire is better at such a place and the Country far more pleasant but here thou are appointed Sentinel Thou couldst wish thou hadst to deal with a better natur'd people thou art troubled at their ingratitude at their rudeness at their pride and insolency in a word thou canst not away with the spirit anâ— disposition of the people But thou must wrastle with thy self and offer a kind of force to all opposite affections that so thou maist adorn that Spouse to which thou art engaged Thâ—s far there But the Sauce is not all Vineger He therâ—fore adds in the same place Idem ibid. Eatenus concedendum est Ecclesiae ministris sua quaerere ut non impediantur à quaerendo Christi Regno sed hoc modo jam non dicentur sua quaerere quoniam à praecipuo scopo aestimatur vita hominis Thus far saith he it must be granted unto Ministers to seek their own so as they may not be hindred from seeking the Kingdom of Christ But on this account they are not now to be said to seâ—k their own because we are to judge of a mans way by the scope and end he aimes at Thus he Conc. Nice Can. 16. And the Council of Nice â—ath this Canon Ne de civitate inferiori ad majorem Ecclesiam transire quis ambiat sive Episcopus sive etiam aliùs Clericus That no man be he Bishop or other Clergy-man should endeavour to go from a meaner to a greater place or people Concil Trid. Sess 3. sub Jul. 3. Can. 5. And there is reason for it seeing it is seldom that he can sine magno suo Eccâ—esiae incommodo gregem sibi concreditum relinquere ac non sine Episcopalis dignitatis diminutions Leave the flock entrusted to him without great inconvenience both to himself and them and without disgrace to his ministerial function Psal 92. as the Council of Trent hath it But to return God hath promised to keep us in all our ways whilst we are in our way 2 Sam. 11.1 2. we are under protection Now as was implyed above this degree of spiritual fornication is occasioned sometime as the other was in David Desidosus erat The hand that is not busie will Object the head to wandring still This for the occasion of my Lapse SECT II. The Causes Privative BUt the Causes were as in the former Controversie partly general and privative partly positive and particular The general was that as I had in the former through zeal without knowlâ—dge resisted the Spirit of God so I committed here the same error upon the same grounds against the Word of â—od For why may I not call it the Word of God which was first in it self a truth and that one of main concernment and then spoken when I was leaving my relation and as it were at Farewell when words use to be of most weight and lastly uttered by Dr. Laud Arch-bish of Cant. my honourable Lord and Master one whose place was in solemn manner to declare it Although his person should have been as bad as his who prophesied being the * Joh. 11.51 High-priest It was this viz. An Admonition to adhere unto the Church of England without turnig unto the right-hand or unto the left To which most Sovereign counsel if the Author's self did not in all things correspond as some have published he had therein no servant of me and yet he did confer upon me no common favours By vertue whereof I enjoyed the benefit of the best part of my education and preparation for the Ministery Unto whom living or dead I have not return'd evil willingly But on the contrary being sollicited and that with some kind of intermination to be and afterward cited as a witness against him I appeared not When the Lord Cromwel in Henry the eighth's time Fox Acts Mon. in the life of Cromwel was glaned at by one for having been servant unto Cardinal Wolsey he not onely did acknowledge it but professed also his grateful memory of the benefits he received from him Because his Lordship may have with some though not meriting the like resentment with the Cardinal This for the occasion and cause privative SECT III. Causes Positive THe Causes Positive First 1. Of Recess from the Church I took offence at some things in the Church in the Assemblies the Worship and the Discipline neither perceiving the beam in my own eye nor the beauty of that Spouse that seemed black Cant. 1.4 14. but was comely in the eye of Christ no nor the deformity of the Concubine that was but painted over An adulterous spirit sees beauty in any but his own wife Next 2. Of Access unto Independency I was taken not undeservedly with the good gifts and preaching that I perceived in certain of the Independent way And I did not well apply then what I had sometime done viz. To mark those that caused divisions and offences Rom. 16.17 contrary to the doctrines which I had received and avoid them because they that are such serve not our Lord Jesus Christ but their own bellies and with sweet preaching so Mr. Tindal and flattering words deceive the hearts of the Innocents But the main was a love to that beauty of holiness in Order and Ordinances which they predicated and spake so much of Now Aug. de utilit cred cap.
As objecting them to suspition of their Princes as hath appeared in the horrid Massacres of the poor brethren in Piedmont the Duke of Savoy's Dominions since Then by animating of them by this example to attempt the like which hapned also since in Holland where an insurrection being made in Rotterdam or some Town thereabout against the Magistrate the seditious cryed out that they were slaves but the English-men brave fellows This is known and I received it from a grave Minister several years since of one of the Dutch Congregations in England And thus much of the third argument taken from the matter of the Covenant I come now to the last from the scope and end of it 4. Argument that the Covenant binds not taken from the scope and end of it from whence the nullity of its obligation will be further evidenced The purpose was to strengthen and foment an unnatural civil war in the State and Schism in the Church to maintain the body a great part of it against the head to unsettle the doctrine of Religion the Worship Discipline and Government of the Church to ruine all those honest and upright-hearted brethren that were more tender of their duty to God and the King Now had the Oath been good in it self and the authority sufficient that imposed it yet such a design being visible and declared it were void by the very purpose of it much more when failing in those and other particulars as hath been evidenced It was forbidden to swear Jer. 4.2 The Lord liveth unless in truth in righteousness and in judgment that is for righteous purposes though the words were good Paul would not circumcise there Gal. 2.5 1 Cor. 1. where he saw the ill use they meant to make of it nay he would not Baptize But it may be objected that granting all this Ob ect Yet so far as it is good it binds and that from thence it follows that it should not have been taken or being taken that though in all things it binds not yet in those that are lawful and good it being taken and God solemnly invocated as we shall answer at the dreadful day of judgment that we took it with a true intention Distinction 1 to perform the same in those it binds Answ Not as any part of that Covenant To which I answer by a two-fold distinction First The Covenant is to be considered either per se and of it self as a publick National Covenant imposed by the power that then was Or else per accidens as there was occasionally joyned with it a personal and particular stipulation and oath of every man for himself Now in the former sense and as the National publick Covenant imposed by such Power in regard the Oath it self was contradictory to former lawful Oaths imposed by unsufficient power in opposition to the Legal and in the matter of it seditious schismatical and injurious as also in the scope and end It is wholly void in the obligation of it But in the latter sense as there was conjoyned accidently therewith a particular and personal swearing of each man for himself it may have an obligation in the sense of the next distinction which is That this Covenant must be Distinction 2 considered also first formally and entirely as such an Oath and Covenant in concreto Any Record or Deed vitiated in any one part makes void the whole in Law say the Brethren Necessity of Reform p. 36. and in the whole containing such a body of Articles Secondly materially and as having in it some particulars that taken thence and by themselves might not be unlawful to swear unto Now in the former sense as any thing in the Covenant is a part of it as that publick Covenant proposed by such Power and containing such illegal matter as a whole and body so it all and every thing therein contained is void invalid But accidentally Bonum ex inintegris causis malum ex quolibet defectu Dr. Sanders de juram and unlawful to be kept Because if in a body of an engagement any part be unlawful the whole is so But in the other sense as there happened by accident to be in it some things lawful to be sworn unto as to preserve what is good in one Church and to endeavour orderly to reform what may possibly be found amiss in the other c. may and doth bind but not as parts of that Covenant imposed by that Power c. but as a private and personal Engagement Ezek. 16.61 And as a private Oath Oath and Covenant and as made by a man in his chamber obliging only by the matters the invocation of the Name of God upon them whereunto each man was accidentally drawn by that occasion The same obligation lying upon him if on any other occasion he had in his closet sworn to those things and no otherwise nor with any reference at all to that Covenant I conclude therefore in reference to the Covenant as that Covenant and Oath it binds not neither in whole nor in part But it may be further objected Object 2 out of Josh 9.19 That when Joshua and the Princes had sworn though in a thing forbidden they took themselves obliged to keep it First it would be a good answer ad hominem Answ 1 Calvin in loc Videmus itaque ut Nomen Dei bis prosanaverint dum praetextu juramenti pertinaciter desendunt quod stultum promiserant Tremel in loc Deut. 20.10 Aug. Q. in Josh cap. 14. to return unto these persons the exposition of Calvin whom in this Covenant particularly about Church-discipline they do perversly imitate himself being of another spirit who saith in this place That the Princes did rashly to swear and foolishly to keep it because the Oath was void ipso facto being against express prohibition of God himself But others more agreeably judge the thing was not unlawful seeing though deceitfully they did seek peace which the Lord else-where alloweth to be granted Or as St. Austin For the honor of Gods Name and the commendation of clemency and on Gods part the reward of their faith I shall for close propound the greatest examples opposite in this argument of an Oath and about killing both of them as this Covenant is for that 's the scope to maintain the War against the King and the Church namely of two Kings David and Herod the one after Gods own heart the other after Sathans Of the first Video pium hominem sanctum Aug. de decollat Joh. Bapt. Tom. 10. pag. ed. lovan 438. cap. 2. in temerariam jurationem cecidisse maluisse non facere quod juraverat quam jurationem suam fuso hominis sanguine implere I see a good and holy man fallen into a rash oath and adjuration and choosing rather not to perform what by oath he had pre-ingaged than by the effusion of human blood to perfect it Saith St. Austin And
The Br. iniquity in citing of the Rubricks The Rubrick will apologize for it self if you give it leave to speak out for the Brethren stopt its mouth with the padlock of c. before it had done because they would confute what it never meant to say its words at length are And shall receive the Sacraments and other rites according to the order of this Book appointed injoyning thereby none other either Sacraments or rites Sacraments and Rites but that they that are should be received according to the order of this Book and as they are appointed to be administred therein and none other or otherwise as also the words of the Act for uniformity of Common-prayer runs The sixth Exception is against the last Rubrick before the Catechism in order to Confirmation which is Except 6. That no man shall think that any detriment shall come to children by deferring of their Confirmation he shall know for truth that it is certain by Gods Word that children being baptized have all things necessary for their salvation and be undoubtedly saved The Objection is that after Baptisme they may commit many sins before they come to be confirmed which requires some growth in understanding whereof they cannot be pardoned without true repentance notwithstanding their being baptized c. Answ As the fumes of choler from the stomach ascending into the head do sometimes make dim the eyes and as the God of this world sometimes by covetousness sometimes by ambition Luk. 16.14 Joh. 12. Matth. 27. sometimes by envy and sometimes by other things darkens the mind So it seems to fare with these Brethr. whose eyes charity and duty would have enlightened to have seen that this Rubrick went upon no such supposition that the children should come to years before they were confirmed or else they could not answer the Catechisme but upon this that whereas under Popery soon after which this Book was compiled in part and imposed Confirmation was accounted a Sacrament namely one of the seven the being deprived whereof was counted a damning thing and therefore in case of extremity was no less in their opinion necessary then Bapt. to which end they did oftentimes confirm children in their infancy this practice being by the Church removed it was held necessary to remove the doctrine whereupon it was built viz. the necessity of confirmation unto salvation But this doth no more fix salvation upon the children that sin after Bapt. being come to years if they repent not then the Apostle doth fix it upon men who have received that ordinance 1 Pet. 3.21 when he saith that Baptisme doth now save us Doth this assure all men baptized of salvation if they commit sin afterward without repentance No more doth the other But because the Brethren do seem to teach with their finger Prov. 6.13 as the wise man saith some do as if their fingers itched at that part of the Rubrick that children baptized have all things necessary to salvation and are undoubtedly saved And ask â—he question where that word is that saith so which may indeed have reference unto the former clause or to this either I shall endeavour to shew them where First not to dispute the point here at large * In a Treatise Intituled The Pastor and the Clerk which I have done elsewhere I take it for granted that Bapt. is the seal of the Covenant of Grace by its succession unto and proportion with Circumcision which was so and by the effects of both Col. 2. Rom. 4.11 12 Act. 2.38 Col. 2.11 all which the Scriptures cited in the Margin will evince Secondly That all believers being the children of Abraham unto whom the promise whilest in uncircumcision was made viz. that God would be a Father unto him and his seed after him unto all Generations do inherit the promise of the Covenant of Grace Gal. 3.7 17. Genes 17.7 as fully as he did that is for themselves and their posterity in the faith Thirdly That the profession outward of the Faith and Bapt. constituteth a man in the esse and state of a Believer As it did Simon Ananias and Sapphira till their hypocrisie being discovered they were cut off from the Church Fourthly That a child born in the bosome of the Ch. and under the profession of the Gospel although the immediate parents should be either very wicked or excommunicate Ubicunque non prorsus intercidit vel extincta fuit Christianismi professio fraudantur jure suo infantes si à communi symbolo arcentur Calv. Epist Knoxio Novemb. 1559. is yet the child of the Church and capable of Baptisme upon orderly care for its due education in the faith Fifthly That the children are as capable Subjects of the reception of the Covenant of Grace which is free and of the H. Ghost and the seed of Grace as they are of the seed of reason which all men grant they have as appears in those infants that were sanctified in the womb And by those words of our Saviour where he affirmeth that even of those for he took them up in his arms Matth. 18. put his hands upon them and blessed them doth the Kingdome of God consist Now to these touching the Subject Add but those touching the efficacy of Baptism and according to my Logick the conclusion of the Church of England is most consequent for Baptisme doth save us 1 Pet. 3.2 If we be not born of water and of the H. Ghost we cannot enter into the Kingdome of God In the exposition of which testimony current of Scriptures speaking of the efficacy of Bapt. withholds my assent from the exposition of Calv. Act. 2.38 Rom. 6.3 Gal. 3. 1 Cor. 12. Be baptized saith Peter for the remission of sins We are baptized into his death and by it put on Christ and so are all baptized into one spirit And arise saith Ananias to Paul and be baptized and wash away thy sins Now surely he who makes his Kingdome to consist * Quum longe plures in puerili atate hinc rapiantur significare juxta hic dominum voluisse credo nullam omnio hominum aetatem regno coelorum plures cives dare Bucer in Matth. 19.13 much of these kind of Citizens and that declared so much of his good will unto them having made them capable of that ordinance that furnisheth those that receive it and put no obstacle themselves to the force of it with all things necessary to salvation what fault in the Churches argument viz. This Baptisme affordeth all things necessary to salvation but children are baptized and that of right they are therefore if so dying undoubtedly saved Except 7. Married to receive the Sacrament The seventh Exception is against that Rubrick after matrimony which saith that the married persons must receive the Communion the Brethren ask what necessity A question somewhat too loose for those who pretend to so much piety Why for several reasons it were enough